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The Doctrines and Discipline of the African Methodist Episcopal Church:
Electronic Edition.

African Methodist Episcopal Church

Funding from the Library of Congress/Ameritech National Digital Library Competition supported the electronic publication of this title.

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First edition, 2001
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Academic Affairs Library, UNC-CH
University of North Carolina at Chapel Hill,
2001.

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Source Description:
(title page) The Doctrines and Discipline of the African Methodist Episcopal Church
African Methodist Episcopal Church
First Edition
192 p.
Philadelphia
Published by Richard Allen and Jacob Tapisco for the African Methodist Connection in the United States. John H. Cunningham, Printer
1817
Call number BY5507 1817 (Methodist Center, Drew University, Madison, NJ)
Title page autographed by former owner Jacob Matthews.

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Library of Congress Subject Headings, 21st edition, 1998

Languages Used:

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Revision History:

Illustration

THE
DOCTRINES
AND
DISCIPLINE
OF THE
AFRICAN METHODIST
EPISCOPAL CHURCH.

FIRST EDITION.

PHILADELPHIA:
PUBLISHED BY RICHARD ALLEN AND JACOB TAPSICO
FOR THE AFRICAN METHODIST CONNECTION
IN THE UNITED STATES.
John H. Cunningham, Printer.
1817.

Page 3

TO THE
MEMBERS OF THE AFRICAN METHODIST
EPISCOPAL CHURCH,
IN THE UNITED STATES OF AMERICA:

Beloved Brethren,

        We deem it necessary to annex to our book of discipline, a brief statement of our rise and progress, which we hope will be satisfactory, and conducive to your edification and growth in the knowledge of our Lord Jesus Christ. In November, 1787, the coloured people belonging to the Methodist Society in Philadelphia, convened together, in order to take into consideration the evils under which they laboured, arising from the unkind treatment of their white brethren, who considered them a nuisance in the house of worship, and even pulled them off their knees while in the act of prayer, and ordered them to the back seats. From these, and various other acts of unchristian conduct, we considered it our duty to devise a plan in order to build a house of our own, to worship God under our own vine and fig tree: in this undertaking, we met with great opposition from an elder of the Methodist church (J. McC.) who threatened, that if we did not give up the building, erase our names from the subscription paper, and make acknowledgments for having attempted such a thing, that in three months we should all be publicly expelled from the Methodist society. Not considering ourselves bound to obey this injunction, and being fully satisfied we should be treated without mercy, we sent in our resignations.

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        Being now as outcasts, we had to seek for friends where we could; and the Lord put it into the hearts of Dr. Benjamin Rush, Mr. R. Ralston, and other respectable citizens, to interpose for us, both by advice and assistance, in getting our building finished: Bishop White also aided us, and ordained one from among ourselves, after the order of the English church, to be our pastor.

        In 1793, the number of serious people of colour, being greatly increased, they were of different opinions respecting the mode of religious worship; and, as many felt a strong partiality for that adopted by the Methodists, Richard Allen, with the advice of some of his brethren, proposed erecting a place of worship on his own ground, and at his own expense, as an African Methodist Meetinghouse. As soon as the preachers of the white Methodist church, in Philadelphia, came to the knowledge of this, they opposed it with all their might, insisting that the house should be made over to the conference, or they would publish us in the newspapers as imposing on the public, as we were not Methodists. However, the building went on, and when finished, we invited Francis Asbury, then bishop of the Methodist Episcopal Church, to open the house for Divine service; which invitation he accepted, and the house was named BETHEL. (See Gen. chap. 28)

        It was now proposed by the resident elder, (J. McC.) that we should have the Church incorporated, that we might receive any donation or legacy, as well as enjoy other advantages arising therefrom. This was agreed to; and, in order to save expense, the elder

Page 5

proposed drawing it up for us. But, we soon found he had done it in such a manner as entirely deprived us of that liberty we expected to enjoy. So that by this stratagem, we were again brought into bondage by the white preachers.

        In this situation, we experienced grievances too numerous to mention: at one time, the elder (J.S.) demanded the keys of the house, with the books and papers belonging to the church; telling us at other times, we should have no more meetings without his leave--and, that the house was not ours, but belonged to the Methodist conference. Finding ourselves thus embarrassed, we consulted a lawyer, who informed us that by means of a supplement, we could be delivered from the grievances we laboured under. The congregation were unanimous, in signing the petition for a supplement, which the legislature of Pennsylvania readily granted; and we were liberated from the difficulties which, for ten years, we experienced. We now hoped to be free from any further perplexity; but we soon found, that our proceedings respecting the supplement, exasperated our opponents. In order to accommodate matters, they proposed supplying us with preaching, if we would give them $600 per year. The congregation not consenting to this sum, they fell to $400; but the people were not willing to give more than $200 per year. For which sum, they were to preach for us twice a week, during the year. But it proved to be only six or seven times; and sometimes by such preachers as were not acceptable to the Bethel people, and not in much esteem among

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the white Methodists, as preachers. The Bethel people being dissatisfied with such conduct, induced the trustees to pass a resolution to give but $100 per year, to the white ministers. When a quarterly payment of the $100 was tendered, it was refused, and sent back, insisting on the $200, or we should have no more preaching from them. At this time they strongly pressed us to repeal the supplement; this we could not comply with.

        We waited on bishop Asbury, and proposed taking a preacher to ourselves, and supporting him in boarding and salary, provided he would attend to the duties of the church; such as, visiting the sick, burying the dead, baptising, and administering the sacrament. The bishop observed, "He did not think there was more than one preacher belonging to the conference who would attend to those duties." It was then asked, "Who was to do the duties?" the bishop answered, "You," referring to Richard Allen. The bishop being informed that if we paid a preacher four or five hundred dollars per year, we should expect that preacher to do his duty, replied, that "We would not be served on them terms."

        Shortly after this, an elder (S. R.) then in Philadelphia, declared that unless we would repeal the supplement, neither he nor any white preacher, travelling or local, should preach any more for us: so we were left to ourselves. At length, the preachers and stewards belonging to the Academy, proposed serving us on the same terms that we had offered to the St. George's preachers: and they preached for us better than twelve months, and then demanded $150 per year;

Page 7

this not being complied with, they declined preaching for us, and we were once more left to ourselves, as an edict was passed by the elder, that if any local preacher should serve us, he should be expelled the connection. John Emory, then elder of the Academy, published a circular letter, in which we were disowned by the Methodists.--A house was also hired, and fitted up for worship, not far from Bethel, and an invitation given to all who desired to be Methodists, to resort thither. But being disappointed in this plan, Robert R. Roberts, the resident elder, came to Bethel, insisted on preaching to us, and taking the spiritual charge of the congregation, for we were Methodists. He was told he should come on some terms with the trustees; his answer was, that "He did not come to consult with Richard Allen, or other trustees, but to inform the congregation, that on next Sunday afternoon, he would come and take the spiritual charge." We told him "He could not preach for us under existing circumstances." However, at the appointed time, he came; but having taken previous advice, we had our preacher in the pulpit when he came, and the house so fixt, that he could not get more than half way to the pulpit--finding himself disappointed, he appealed to those who came with him as witnesses, that "That man (meaning the preacher) had taken his appointment." Several respectable white citizens, who knew the coloured people had been ill used, were present, and told us not to fear, for they would see us righted, and not suffer Roberts to preach in a forcible manner: after which Roberts went away.

Page 8

        The next elder stationed in Philadelphia, was Robert Birch, who, following the example of his predecessor, came and published a meeting for himself; but the method just mentioned, was adopted, and he had to go away disappointed. In consequence of this, he applied to the supreme court for a writ of Mandamus, to know why the pulpit was denied him, being elder: this brought on a law suit, which ended in our favour. Thus, by the providence of God, we were delivered from a long, distressing, and expensive suit, which could not be resumed, being determined by the supreme court: for this mercy we desire to be unfeignedly thankful.

        About this time, our coloured friends at Baltimore, were treated in a similar manner, by the white preachers and trustees, and many of them drove away; who were disposed to seek a place of worship for themselves, rather than go to law.

        Many of the coloured people, in other places, were in a situation nearly like those of Philadelphia and Baltimore, which induced us, last April, to call a general meeting, by way of conference. Delegates from Baltimore, and other places, met those of Philadelphia, and taking into consideration their grievances, and in order to secure their privileges, promote union and harmony among themselves, it was resolved, "That the people of Philadelphia, Baltimore, &c. &c. should become one body, under the name of the African Methodist Episcopal Church." We have deemed it expedient to have a form of Discipline, whereby we may guide our people in the fear of God, in the unity of the Spirit, and

Page 9

in the bonds of peace, and preserve us from that spiritual despotism which we have so recently experienced--remembering, that we are not to Lord it over God's heritage, as greedy dogs, that can never have enough; but with long suffering, and bowels of compassion, to bear each other's burthens, and so fulfil the law of Christ; praying that our mutual striving together, for the promulgation of the gospel, may be crowned with abundant success, we remain your affectionate servants in the kingdom and patience of the Prince of Peace.

RICHARD ALLEN,

DANIEL COKER,

JAMES CHAMPION.

Page 10

Proceeding of the Convention.

        On the 11th April, 1816, RICHARD ALLEN was solemnly set apart for the Episcopal Office, by prayer and the imposition of the hands of five regularly ordained ministers. At which time, the General Convention held in Philadelphia, did unanimously receive the said Richard Allen as their bishop, being fully satisfied of the validity of his Episcopal Ordination.

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DOCTRINES
AND
DISCIPLINE
OF THE
African Methodist Episcopal Church.

CHAPTER I.

SECTION I.
ARTICLES OF RELIGION.

I. Of Faith in the Holy Trinity.

        THERE is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness: the maker and preserver of all things, both visible and invisible. And in unity of this God-head, there are three persons of one substance, power and eternity;--the Father, the Son, and the Holy Ghost.

II. Of the Word, or Son of God, who was made very Man.

        THE Son, who is the Word of the Father, the very and eternal God, of

Page 12

one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the God-head and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

III. Of the Resurrection of Christ.

        CHRIST did truly rise again from the dead, and took again his body with all things appertaining to the perfection of man's nature, where-with he ascended into heaven, and there sitteth until he return to judge all men at the last day.

IV. Of the Holy Ghost.

        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.

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V. The Sufficiency of the Holy Scripture for Salvation.

        HOLY Scripture containeth all things necessary to salvation: 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 necessary to salvation. In the name of the Holy Scripture, we do understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the church.

        The Names of the Canonical Books.

  • 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,
    Page 14

  • The First Book of Chronicles,
  • The Second Book of Chronicles,
  • The Book of Ezra,
  • The Book of Nehemiah,
  • The Book of Esther,
  • The Book of Job,
  • The Psalms,
  • The Proverbs,
  • Ecclesiastes, or the Preacher,
  • Cantica, or Songs of Solomon,
  • Four Prophets the greater,
  • Twelve Prophets the less:

        All the Books of the New Testament as they are commonly received, we do receive and account canonical.

VI. Of the Old Testament.

        THE Old Testament is not contrary to the New: for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard, who feign that the old Fathers did look only for transitory promises. Although the law given from God

Page 15

by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth: yet, notwithstanding, no christian whatsoever is free from the obedience of the commandments, which are called moral.

VII. Of Original or Birth Sin.

        ORIGINAL sin standeth not in the following of Adam (as the Pelagians do vainly talk) but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

VIII. Of Free-Will.

        THE condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and works to faith, and calling upon God: Wherefore we have no power to do good works, without the grace of God by Christ

Page 16

preventing us, that we may have a good will, and working with us, when we have that good will.

IX. Of the Justification of Man.

        WE are accounted righteous before God, only for the merit of our Lord and Saviour 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.

X. Of Good Works.

        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 judgments: yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree is discerned by its fruit.

XI. Of Works of Supererogation.

        VOLUNTARY works, besides, over and above God's commandments,

Page 17

which they call works of supererogation, cannot 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 to do, but that they do more for his sake than of bounden duty is required: Whereas Christ saith plainly, When ye have done all that is commanded you, say, We are unprofitable servants.

XII. Of Sin after Justification.

        NOT every sin willingly committed after justification, is the sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after justification: After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God, rise again, and amend our lives. And therefore they are to be condemned, who say they can no more sin as long as they live here; or deny the place of forgiveness to such as truly repent.

Page 18

XIII. Of the Church.

        THE visible 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 ordinance, in all those things that of necessity are requisite to the same.

XIV. Of Purgatory.

        THE Romish doctrine concerning purgatory, pardon, worshipping, and adoration, as well of images as of relics, and also invocations of saints, is a fond thing vainly invented, and grounded upon no warrant of scripture, but repugnant to the word of God.

XV. Of speaking in the Congregation in such a Tongue as the People understand.

        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.

Page 19

XVI. Of the Sacraments.

        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 towards us, by the which he doth work invisibly in us, and doth not only quicken, but also, strengthen and confirm our faith in him.

        There are two sacraments ordained of Christ our Lord, in the gospel; that is to say, Baptism and the Supper of the Lord.

        Those five commonly called sacraments; that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have partly grown out of the corrupt following of the Apostles; and partly are states of life allowed in the Scriptures, but yet have not the like nature of Baptism and the Lord's Supper, because they have not any visible sign, or ceremony ordained of God.

        The Sacraments were not ordained

Page 20

of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith.

XVII. Of Baptism.

        BAPTISM is not only a sign of profession, and mark of difference, whereby Christians are distisguished from others that are not baptised; but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the church.

XVIII. Of the Lord's Supper.

        THE Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redmeption by Christ's death: insomuch, that to such as rightly, worthily, and with faith receive the same, the bread which we break is a

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partaking of the body of Christ; and likewise the cup of blessing, is a partaking of the blood of Christ.

        Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth 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 scriptural manner.-- And the mean whereby the body of Christ is received and eaten in the Supper, is faith.

        The Sacrament of the Lord's Supper was not by Christ's ordinance, reserved, carried about, lifted up, or worshipped.

XIX. Of both kinds.

        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 ordinance and commandment, ought to be administered to all Christians alike.

Page 22

XX. Of the one oblation of Christ, finished upon the Cross.

        THE offering of Christ once made, is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual: and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable, and dangerous deceit.

XXI. Of the Marriage of Ministers.

        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 Christians, to marry at their own discretion, as they shall judge the same to serve best to Godliness.

XXII. Of the Rites and Ceremonies of Churches.

        IT is not necessary that rites and

Page 23

ceremonies should in all places be the same, or exactly alike: for they have been always different, and may be changed according to the diversity of countries, times, and men's manners, 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 approved by 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 be done to edification.

XXIII. Of the Rulers of the United States of America.

        THE president, the congress, the general assemblies, the governors,

Page 24

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 constitutions of their respective states. And the said states are a sovereign and independent nation, and ought not to be subject to any foreign jurisdiction.

XXIV. Of Christian. Men's Goods.

        THE riches and goods of Christians are not common as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

XXV. Of a Christian Man's Oath.

        As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his apostle; so we judge, that the Christian religion doth not prohibit, but that a man may swear when the

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magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth.

SECTION II.

        I. Quest. 1. What is it to be justified?

        Answ. To be pardoned and received into God's favour; into such a state, that if we continue therein, we shall be finally saved.

        Q. 2. Is faith the condition of justification?

        A. Yes, for every one who believeth not is condemned; and every one who believes is justified.

        Q. 3. But must not repentance, and works meet for repentance, go before this faith?

        A. Without doubt: if by repentance you mean conviction of sin; and by works meet for repentance, obeying God as far as we can, forgiving our brother, leaving off from evil, doing good and using his ordinances according to the power we have received.

        Q. 4. What is faith?

Page 26

        A. Faith in general is a divine supernatural elenchos of things not seen; i. e. of past, future or spiritual things; it is a spiritual view of God and the things of God.

        First, a sinner is convinced by the Holy Ghost, Christ loved me, and gave himself for me.--This is that faith by which he is justified or pardoned, the moment he receives it. Immediately the same spirit bears witness, Thou art pardoned; thou hast redemption in his blood!--And this is saving faith, whereby the love of God is shed abroad in his heart.

        Q. 5. Have all Christians this faith? May not a man be justified and not know it?

        A. That all true Christians have such a faith as implies an assurance of God's love, appears from Rom. viii. 15. Eph. iv. 32. 2 Cor. xiii. 5. Heb. viii. 10. 1 John iv. 10. v. 19. And that no man can be justified and not know it, appears further from the nature of the thing: For, faith after repentance, is ease after pain, rest after toil, light after darkness. It appears also from the immediate,

Page 27

as well as distant, fruits thereof.

        Q. 6. But may not a man go to heaven without it?

        A. It does not appear from holy writ that a man who has heard the gospel can: (Mark xvi. 16.) whatever a heathen may do. Rom. ii. 14.

        Q. 7. What are the immediate fruits of justifying faith?

        A. Peace, joy, love, power over all outward sin, and power to keep down inward sin.

        Q. 8. Does any one believe, who has not the witness in himself, or any longer than he sees, loves, and obeys God?

        A. We apprehend not, seeing God being the very essence of faith; love and obedience being the inseparable properties of it.

        Q. 9. What sins are consistent with justifying faith?

        A. No wilful sin. If a believer wilfully sins, he casts away his faith. Neither is it possible he should have justifying faith again, without previously repenting.

        Q. 10. Must every believer come

Page 28

into a state of doubt or fear, or darkness? Will he do so, unless by ignorance or unfaithfulness? Does God otherwise withdraw himself?

        A. It is certain, a believer, need never again come into condemnation. It seems, he need not come into a state of doubt or fear, or darkness; and that (ordinarily at least) he will not, unless by ignorance or unfaithfulness. Yet it is true, that the first joy does seldom last long: that it is followed by doubts and fears; and that God frequently permits great heaviness, before any large manifestation of himself.

        Q. 11. Are works necessary to the continuance of faith?

        A. Without doubt; for a man may forfeit the free gift of God, either by sins of omission or commission.

        Q. 12. Can faith be lost, but for want of works?

        A. It cannot but through disobedience.

        Q. 13. How is faith made perfect by works?

        A. The more we exert our faith the more it is increased. To him that hath shall be given.

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        Q. 14. St. Paul says, Abraham was not justified by works; St. James, he was justified by works. Do they not contradict each other?

        A. No: 1st. Because they do not speak of the same justification. St. Paul speaks of that justification which was when Abraham was seventy-five years old, above twenty years before Isaac was born. St. James of that justification which was when he offered up Isaac on the altar.

        2d. Because they do not speak of the same works: St. Paul speaking of works that precede faith; St. James of works that spring from it.

        Q. 15. In what sense is Adam's sin imputed to all mankind?

        A. In Adam all die, i. e. 1st. Our bodies then became mortal. 2d. Our souls died, i. e. were disunited from God. And hence, 3d. We are all born with a sinful devilish nature: by reason whereof, 4th. We are children of wrath, liable to death eternal. Rom. v. 18. Eph. ii. 3.

        Q. 16. In what sense is the righteousness of Christ imputed to all mankind, or to believers?

Page 30

        A. We do not find it expressly affirmed in scripture, that God imputes the righteousness of Christ to any. Although we do find, that faith is imputed to us for righteousness.

        That text, As by one man's disobedience all men were made sinners, so by the obedience of one, all were made righteous, we conceive means, by the merits of Christ, all men are cleared from the guilt of Adam's actual sin.

        We conceive further, That through the obedience and death of Christ, 1st. The bodies of all men become immortal after the resurrection. 2d. Their souls receive a capacity of spiritual life; and, 3d. An actual spark or seed thereof. 4th. All believers become children of grace, reconciled to God, and 5th. made partakers of the divine nature.

        Q. 17. Have we not then unawares leaned too much towards Calvinism?

        A. We are afraid we have.

        Q. 18. Have we not also leaned towards Antinomianism?

        A. We are afraid we have.

        Q. 19. What is Antinomianism?

        A. The doctrine which makes void the law through faith.

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        Q. 20. What are the main pillars hereof?

        A. 1st. That Christ abolished the moral law. 2d. That therefore Christians are not obliged to observe it. 3d. That one branch of Christian liberty, is liberty from obeying the commandments of God. 4th. That it is bondage, to do a thing, because it is commannded, or forbear it because it is forbidden. 5th. That a believer is not obliged to use the ordinances of God or to do good works. 6th. That a preacher ought not to exhort to good works: not unbelievers, because it is hurtful; not believers, because it is needless.

        Q. 21. What was the occasion of St. Paul's writing his epistle to the Galatians?

        A. The coming of certain men amongst the Galatians, who taught, except ye be circumcised and keep the law of Moses ye cannot be saved.

        Q. 22. What is his main design therein?

        A. To prove, 1st. That no man can be justified or saved by the works of the law, either moral or ritual. 2d.

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That every believer is justified by faith in Christ, without the works of the law.

        Q. 23. What does he mean by the Works of the law? Gal. ii. 16, &c.

        A. All works which do not spring from faith in Christ.

        Q. 24. What by being under the law. Gal. iii. 23?

        A. Under the Mosaic dispensation.

        Q. 25. What law has Christ abolished?

        A. The ritual law of Moses.

        Q. 26. What is meant by liberty? Gal. v. 1.

        A. Liberty, 1st. From the law; 2d. From sin?

        II. Q. 1st. How comes what is written on this subject*

        * On Justification.


to be so intricate and obscure? Is this obscurity from the nature of the thing itself? Or, from the fault or weakness of those who have generally treated of it?

        A. We apprehend this obscurity does not arise from the nature of the subject: but partly from the extreme warmth of most writers who have treated of it.

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        Q. 2. We affirm faith in Christ is the sole condition of justification. But does not repentance go before that faith? Yea, and (supposing there be opportunity for them) fruits or works meet for repentance?

        A. Without doubt they do.

        Q. 3. How then can we deny them to be conditions of justification? Is not this a mere strife of words?

        A. It seems not, though it has been grievously abused. But so the abuse cease, let the use remain.

        Q. 4. Shall we read over together, Mr. Baxter's aphorisms concerning justification?

        A. By all means: which were accordingly read. And it was desired, that each person present would in the afternoon consult the scriptures cited therein, and bring what objections might occur the next morning.

        Q. 5. Is an assurance of God's pardoning love absolutely necessary to our being in his favour? Or may there possibly be some exempt cases?

        A. We dare not positively say there are not.

        Q. 6. Is such an assurance absolutely

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necessary to inward and outward holiness?

        A. To inward we apprehend it is: to outward holiness we incline to think it is not.

        Q. 7. Is it indispensably necessary to final salvation?

        A. Love hopeth all things. We know not how far any may fall under the case of invincible ignorance.

        Q. 8. But what can we say of one of our own society, who dies without it, as J. W. at London?

        A. It may possibly be an exempt case (if the fact was really so.) But we determine nothing. We leave his soul in the hands of him that made it.

        Q. 9. Does a man believe any longer than he sees a reconciled God?

        A. We conceive not. But we allow there may be infinite degrees in seeing God: even as many as there are between him that sees the sun, when it shines on his eye-lids closed, and him who stands with his eyes wide open in the full blaze of his beams.

        Q. 10. Does a man believe any longer than he loves God?

        A. In no wise. For neither circumcision

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or uncircumcision avails, without faith working by love.

        Q. 11. Have we duly considered the case of Cornelius? Was not he in the favour of God when his prayers and alms came up for a memorial before God? i. e. before he believed in Christ?

        A. It does seem that he was, in some degree. But we speak not of those who have not heard the gospel.

        Q. 12. But were those works of his splendid sins?

        A. No; nor were they done without the grace of Christ.

        Q. 13. How then can we maintain, that all works done before we have a sense of the pardoning love of God, are sin? And, as such, an abomination to him?

        A. The works of him who has heard the gospel, and does not believe, are not done as God hath willed and commanded them to be done. And yet we know not how to say, that they are an abomination to the Lord in him who feareth God, and from that principle does the best he can.

        Q. 14. Seeing there is so much difficulty

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in this subject, can we deal too tenderly with them that oppose us?

        A. We cannot; unless we were to give up any part of the truth of God.

        Q. 15. Is a believer constrained to obey God?

        A. At first he often is. The love of Christ constraineth him. After this, he may obey, or he may not; no constraint being laid upon him.

        Q. 16. Can faith be lost but through disobedience?

        A. It cannot. A believer first inwardly disobeys, inclines to sin with his heart: then his intercourse with God is cut off, i. e. his faith is lost. And after this he may fall into outward sin, being now weak, and like another man.

        Q. 17. How can such an one recover faith?

        A. By repenting and doing the first works. Rev. ii. 5.

        Q. 18. Whence is it that so great a majority of those who believe, fall more or less into doubt or fear?

        A. Chiefly from their own ignorance or unfaithfulness: often from

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their not watching unto prayer: perhaps from some defect or want of the power of God in the preaching they hear.

        Q. 19. Is there not a defect in us? Do we preach as we did at first? Have we not changed our doctrines?

        A. 1st. At first we preached almost wholly to unbelievers. To those therefore we spake almost continually, of remission of sins through the death of Christ, and the nature of faith in his blood. And so we do still, among those who need to be taught the first elements of the gospel of Christ.

        2d. But those in whom the foundation is already laid, we exhort to go on to perfection: which we did not see so clearly at first; although we occasionally spoke of it from the beginning.

        3d. Yet we now preach, and that continually, faith in Christ, as the prophet, priest, and king, at least, as clearly, as strongly, and as fully, as we did six years ago.

        Q. 20. Do not some of our assistants preach too much of the wrath, and too little of the love of God?

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        A. We fear they have leaned to that extreme; and hence some of their hearers may have lost the joy of faith.

        Q. 21. Need we ever preach the terrors of the Lord to those who know they are accepted of him?

        A. No; it is folly so to do: for love is to them the strongest of all motives.

        Q. 22. Do we ordinarily represent a justified state so great and happy as it is?

        A. Perhaps not. A believer walking in the light, is inexpressibly great and happy.

        Q. 23. Should we not have a care of depreciating justification, in order to exalt the state of full sanctification?

        A. Undoubtedly we should beware of this: for one may insensibly slide into it.

        Q. 24. How shall we effectually avoid it?

        A. When we are going to speak of entire sanctification, let us first describe the blessings of a justified state as strongly as possible.

        Q. 25. Does not the truth of the

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gospel lie very near both to Calvinism and Antinomianism?

        A. Indeed it does: as it were within a hair's breadth. So that it is altogether foolish and sinful, because we do not altogether agree either with one or the other, to run from them as far as ever we can.

        Q. 26. Wherein may we come to the very edge of Calvinism?

        A. 1st. In ascribing all good to the free grace of God: 2d. In denying all natural free will, and all power antecedent to grace; and, 3d. In excluding all merit from man; even for what he has or does by the grace of God.

        Q. 27. Wherein may we come to the edge of Antinomianism?

        A. 1st. In exalting the merits and love of Christ. 2d. In rejoicing evermore.

        Q. 28. Does faith supersede (set aside the necessity of) holiness or good works?

        A. In no wise. So far from it that it implies both, as a cause does its effects?

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        III. Q. 1. Can an unbeliever (whatever he be in other respects) challenge any thing of God's justice?

        A. Absolutely nothing but hell. And this is a point which we cannot too much insist on.

        Q. 2. Do we empty men of their own righteousness, as we did at first? Do we sufficiently labour, when they begin to be convinced of sin, to take away all they lean upon? Should we not then endeavour with all our might to overturn their false foundations?

        A. This was at first one of our principal points. And it ought to be so still. For, till all other foundations are overturned, they cannot build upon Christ.

        Q. 3. Did we not then purposely throw them into convictions? Into strong sorrow and fear? Nay, did we not strive to make them inconsolable? Refusing to be comforted?

        A. We did. And so we should do still. For the stronger the conviction, the speedier is the deliverance. And none so soon receive the peace of God, as those who steadily refuse all other comfort.

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        Q. 4. What is sincerity?

        A. Willingness to know and do the whole will of God. The lowest species thereof seems to be faithfulness in that which is little.

        Q. 5. Has God any regard to man's sincerity?

        A. So far, that no man in any state can possibly please God without it: neither indeed in any moment wherein he is not sincere.

        Q. 6. But can it be conceived that God has any regard to the sincerity of an unbeliever?

        A. Yes, so much, that if he perseveres therein, God will infallibly give him faith.

        Q. 7. What regard may we conceive him to have, to the sincerity of a believer?

        A. So much, that in every sincere believer he fulfils all the great and precious promises.

        Q. 8. Whom do you term a sincere believer?

        A. One that walks in the light, as God is in the light.

        Q. 9. Is sincerity the same with a single eye?

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        A. Not altogether: the latter refers to our intention; the former to our will or desires.

        Q. 10. Is it not all in all?

        A. All will follow persevering sincerity. God gives every thing with it; nothing without it.

        Q. 11. Are not then sincerity and faith equivalent terms?

        A. By no means. It is at least as nearly related to works as it is to faith. For example: Who is sincere before he believes? He that then does all he can: he that, according to the power he has received, brings forth fruits meet for repentance. Who is sincere after he believes? He that, from a sense of God's love, is zealous of all good works.

        Q. 12. Is not sincerity what St. Paul terms a willing mind? 2 Cor. viii. 12.

        A. Yes: if that word be taken in a general sense. For it is a constant disposition to use all the grace given.

        Q. 13. But do we not then set sincerity on a level with faith?

        A. No: For we allow a man may be sincere, and not be justified, as he may be penitent, and not be justified:

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(not as yet) but he cannot have faith, and not be justified. The very moment he believes he is justified.

        Q. 14. But do we not give up faith, and put sincerity in its place, as the condition of our acceptance with God?

        A. We believe it is one condition of our acceptance, as repentance likewise is. And we believe it a condition of our continuing in a state of acceptance. Yet we do not put it in the place of faith. It is by faith the merits of Christ are applied to my soul. But if I am not sincere, they are not applied.

        Q. 15. Is not this that going about to establish your own righteousness, whereof St. Paul speaks, Rom. x. 4.

        A. St. Paul there manifestly speaks of unbelievers, who sought to be accepted for the sake of their own righteousness. We do not seek to be accepted for the sake of our sincerity; but through the merits of Christ alone. Indeed, so long as any man believes, he cannot go about (in St. Paul's sense) to establish his own righteousness.

        Q. 16. But do you consider, that we are under the covenant of grace?

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And that the covenant of works is now abolished?

        A. All mankind were under the covenant of grace, from the very hour that the original promise was made. If by the covenant of works you mean, that of unsinning obedience made with Adam before the fall: no man, but Adam, was ever under that covenant: for it was abolished before Cain was born. Yet it is not so abolished, but that it will stand, in a measure, even to the end of the world, i.e. if we do this, we shall live; if not, we shall die eternally: if we do well, we shall live with God in glory: if evil, we shall die the second death. For every man shall be judged in that day, and rewarded according to his works.

        Q. 17. What means then, to him that believeth, his faith is counted for righteousness?

        A. That God forgives him that is unrighteous as soon as he believes, accepting his faith instead of perfect righteousness. But then observe, universal righteousness follows, though it did not precede faith

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        Q. 18. But is faith thus counted to us for righteousness, at whatsoever time we believe?

        A. Yes. In whatsoever moment we believe, all our past sins vanish away. They are as though they had never been, and we stand clear in the sight of God.

        Q. 19. Are not the assurance of faith, the inspiration of the Holy Ghost, and the revelation of Christ in us, terms nearly of the same import?

        A. He that denies one of them, must deny all; they are so closely connected together.

        Q. 20. Are they ordinarily, where the pure gospel is preached, essential to our acceptance?

        A. Undoubtedly they are; and as such, to be insisted on, in the strongest terms.

        Q. 21. Is not the whole dispute of salvation by faith, or by works, a mere strife of words?

        A. In asserting salvation by faith, we mean this; 1st. That pardon (salvation begun) is received by faith, producing works. 2d. That holiness (salvation continued) is faith working

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by love. 3d. That heaven (salvation finished) is the reward of this faith.

        If you who assert salvation by works, or by faith and works, mean the same thing (understanding by faith, the revelation of Christ in us, by salvation, pardon, holiness, glory) we will not strive with you at all. If you do not, this is not a strife of words; but the very vitals, the essence of Christianity is the thing in question.

        Q. 22. Wherein does our doctrine now differ from that we preached when at Oxford?

        A. Chiefly in these two points: 1st. We then knew nothing of that righteousness of faith, in justification; nor 2d. Of the nature of faith itself, as implying consciousness of pardon.

        Q. 23. May not some degree of the love of God, go before a distinct sense of justification?

        A. We believe it may.

        Q. 24. Can any degree of sanctification or holiness?

        A. Many degrees of outward holiness may: yea, and some degree of meekness, and several other tempers which would be branches of Christian

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holiness, but that they do not spring from Christian principles. For the abiding love of God cannot spring, but from faith in a pardoning God. And no true Christian holiness can exist, without that love of God for its foundation.

        Q. 25. Is every man, as soon as he believes, a new creature, sanctified, pure in heart? Has he then a new heart? Does Christ dwell therein? and is he a temple of the Holy Ghost?

        A. All these things may be affirmed of every believer, in a true sense. Let us not therefore contradict those who maintain it. Why should we contend about words?

        IV. Q. 1. How much is allowed by our brethren who differ from us, with regard to entire sanctification?

        A. They grant, 1st. That every one must be entirely sanctified, in the article of death:

        2d. That till then a believer daily grows in grace, comes nearer and nearer to perfection:

        3d. That we ought to be continually pressing after this, and to exhort all others so to do.

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        Q. 2. What do we allow them?

        A. We grant, 1st. That many of those who have died in the faith, yea, the greater part of those we have known, were not sanctified throughout, not made perfect in love, till a little before death:

        2d. That the term, 'sanctified' is continually applied by St. Paul, to all that were justified, were true believers:

        3d. That by this term alone, he rarely (if ever) means, saved from all sin:

        4th. That consequently, it is not proper to use it in this sense, without adding the words 'wholly, entirely,' or the like:

        5th. That the inspired writers almost continually speak of, or to those who were justified; but very rarely, either of, or to those, who were wholly sanctified:

        6th. That consequently, it behoves us to speak in public almost continually of the state of justification: but more rarely, at least in full and explicit terms, concerning entire sanctification.

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        Q. 3. What then is the point where-in we divide?

        A. It is this: Whether we should expect to be saved from all sin, before the article of death?

        Q. 4. Is there any clear scripture promise of this? That God will save us from all sin?

        A. There is. Psalm CXXX. 8. He shall redeem Israel from all his sins.

        This is more largely expressed in the prophecy of Ezekiel: Then will I sprinkle clean water upon you, and you shall be clean; from all your filthiness, and from all your idols will I cleanse you--I will also save you from all your uncleannesses, c. xxxvi. v. 25, 29. No promise can be more clear. And to this the apostle plainly refers in that exhortation, Having these promises, let us cleanse ourselves, from all filthiness of flesh and spirit, perfecting holiness in the fear of God. 2 Cor. vii. 1. Equally clear and express is that ancient promise, The Lord thy God will circumcise thine heart and the heart of thy seed, to love the Lord thy God with all thy heart and with all thy soul. Deut. xxx. 6.

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        Q. 5. But does any assertion answerable to this, occur in the New Testament?

        A. There does, and that laid down in the plainest terms. So St. John iii. 8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. The works of the Devil, without any limitation or restriction: but all sin is the work of the Devil. Parallel to which is that assertion of St. Paul, Eph. v. 25, 27. Christ loved the church and gave himself for it--that he might present it to himself a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish.

        And to the same effect is that assertion in the viiith of the Romans (v. S, 4.) God sent his Son--that the righteousness of the law might be fulfilled in us, walking not after the flesh but after the Spirit.

        Q. 6. Does the New Testament afford any further ground, for expecting to be saved from all sin?

        A. Undoubtedly it does, both in those prayers and commands which

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are equivalent to the strongest assertions.

        Q. 7. What prayers do you mean?

        A. Prayers for entire sanctification; which, were there no such thing, would be mere mockery of God. Such in particular, are 1. Deliver us from evil; or rather, from the evil one. Now when this is done, when we are delivered from all evil, there can be no sin remaining. 2. Neither pray I for these alone, but for them also which shall believe on me through their word: that they all may be one, as thou Father art in me and I in Thee, that they also may be one in us: I in them and thou in me, that they may be made perfect in one. John xvii. 20, 21, 23.

        3. I bow my knees unto the God and Father of our Lord Jesus Christ--that he would grant you--that ye being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth and length and height; and to know the love of Christ which passeth knowledge, that ye might be filled with all the fulness of God. Eph. iii. 14, 16, 19.--4. The very God of Peace sanctify you wholly. And I pray

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God, your whole spirit, soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. 1 Thess. v. 23.

        Q. 8. What command is there to the same effect?

        A. Be ye perfect as your Father which is in heaven is perfect. Matt. vi. ult.

        2. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Matt. xxii. 37. But if the love of God fill all the heart, there can be no sin there.

        Q. 9. But how does it appear, that this is to be done before the article of death?

        A. First, from the very nature of a command, which is not given to the dead, but to the living.

        Therefore, Thou shalt love the Lord thy God with all thy heart, cannot mean, Thou shalt do this when thou diest, but while thou livest.

        Secondly, from express texts of scripture:

        1. The grace of God that bringeth salvation hath appeared to all men;

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teaching us, that having renounced ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world: looking for--the glorious appearing of our Lord Jesus Christ; who gave himself for us, that he might redeem us from all iniquity; and purify unto himself a peculiar people, zealous of good works. Tit. ii. 11--14.

        2. He hath raised up an horn of salvation for us--to perform the mercy promised to our fathers; the oath which he swore to our father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies, should serve him without fear, in holiness and righteousness before him all the days of our life. Luke i. 69, &c.

        Q. 10. Does not the harshly preaching perfection tend to bring believers into a kind of bondage, or slavish fear?

        A. It does. Therefore we should always place it in the most amiable light, so that it may excite only hope, joy, and desire.

        Q. 11. Why may we not continue in the joy of faith even till we are made perfect?

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        A. Why, indeed? Since holy grief does not quench this joy: since even while we are under the cross, while we deeply partake of the sufferings of Christ, we may rejoice with joy unspeakable.

        Q. 12. Do we not discourage believers from rejoicing evermore?

        A. We ought not so to do. Let them all their life long rejoice unto God, so it be with reverence. And even if lightness or pride should mix with their joy, let us not strike at the joy itself (this is the gift of God) but at that lightness or pride, that the evil may cease and the good remain.

        Q. 13. Ougnt we to be anxiously careful about perfection? Lest we should die before we have attained?

        A. In no wise. We ought to be thus careful for nothing, neither spiritual nor temporal.

        Q. 14. But ought we not to be troubled, on account of the sinful nature which still remains in us?

        A. It is good for us to have a deep sense of this, and to be much ashamed before the Lord. But this should only incite us, the more earnestly to turn

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unto Christ every moment, and to draw light and life, and strength from him, that we may go on, conquering and to conquer. And therefore, when the sense of our sin most abounds, the sense of his love should much more abound.

        Q. 15. Will our joy or our trouble increase as we grow in grace?

        A. Perhaps both. But without doubt our joy in the Lord will increase as our love increases.

        Q. 16. Is not the teaching believers to be continually poring over their inbred sin, the ready way to make them forget that they were purged from their former sins?

        A. We find by experience, it is; or to make them under-value, and account it a little thing: whereas indeed (though there are still greater gifts behind) this is inexpressibly great and glorious.

SECTION III.

Of the General Conference or Convention.

        Quest. 1. Who shall compose the General Conference or Convention,

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and what are the regulations and powers belonging to it?

        Answ. 1. The General Conference or Convention shall be composed of one delegate for every two hundred members belonging to our society, who shall be nominated by the Quarterly Meeting Conference, and appointed by the male members of society, according to the charters or constitutions of the different African Churches belonging to our society; but no minister or preacher shall be eligible to the office of delegate, until he has been licensed according to our discipline, for at least two years.

        2. The General Conference or Convention shall meet on the first Monday in May, once in every four years, at such place as shall be fixed on by the General Conference or Convention, from time to time. But the General Superintendant, with the consent of any two ministers having the charge, and the concurrence of two-thirds of any two Quarterly Conferences, may call a General Conference or Convention.

        3. At all times when the General

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Conference or Convention is met, it shall take two-thirds of the members to transact business.

        4. The General Superintendant's duty shall be, to preside in all our Conferences or Conventions. But in case no General Superintendant be present, the Assistant shall act in his place: but, in their absence, the Conference shall choose a President pro tempore.

        5. The General Conference or Convention shall have all power to make rules and regulations for our church, under the following limitations and restrictions, viz.

  • 1. The General Conference or Convention shall not revoke, alter, or change our articles of religion, nor establish any new standards or rules of doctrine contrary to our present existing and established standards of doctrine.
  • 2. They shall not change or alter any part or rule of our government, so as to do away Episcopacy, or destroy the plan of our itinerant general superintendancy.
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  • 3. They shall not do away the privileges of our ministers or preachers of trial by a committee, and of an appeal: Neither shall they do away the privileges of our members of trial before the society or by a committee, and of an appeal.

Of the Yearly Conferences.

        Quest. 1. Who shall attend the Yearly Conferences?

        Answ. All the preachers who have been licensed two years, at the time of holding the Conference. But the Conference shall act according to their judgment as to the standing of a preacher, previous to his obtaining license from the preacher having the charge, (in behalf of the Quarterly Conference;) and the Annual Conference may admit him a full member if they think proper.

        Q. 2. Who shall appoint the times of holding the Yearly Conferences?

        A. The General Superintendant; but he shall allow the Conference to sit a week at least.

        Q. 3. Who shall appoint the places of holding the Annual Conferences?

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        A. Each Annual Conference shall appoint the place of its own sitting.

        Q. 4. What is the method wherein we usually proceed in the Yearly Conferences?

        A. We inquires,

  • 1. What preachers are admitted on trial?
  • 2. Who remain on trial?
  • 3. Who are admitted into full connection?
  • 4. Who are the deacons?
  • 5. Who have been elected and ordained elders this year?
  • 6. Who have been elected by the General Conference or Convention, to exercise the Episcopal Office, and superintend the African Methodist Church in America?
  • 7. Who have located this year?
  • 8. Who are the supernumeraries?*

            * A supernumerary preacher is one so worn out in the itinerant service, as to be rendered incapable of preaching constantly; but at the same time, is willing to do any work in the ministry, which the conference may direct, and his strength enable him to perform.


  • 9. Who have been expelled from the connection this year?
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  • 10. Who have withdrawn from the connection this year?
  • 11. Are all the preachers blameless in life and conversation?
  • 12. Who have died this year?
  • 13. What numbers are in society?
  • 14. What has been collected for th contingent expenses, for the making up the allowances of the preachers, &c.?
  • 15. How has this been expended?
  • 16. Where are the preachers stationed this year?
  • 17. Where and when shall our next Conference be held?

        Q. 18. Is there any other business to be done in the Yearly Conferences?

        A. The electing and ordaining of elders and deacons.

        Q. 19. Are there any other directions to be given, concerning the Yearly Conferences?

        A. There shall be at least two Conferences in the year: One in Baltimore and one in Philadelphia. The first shall be in Baltimore.

        A record of the proceedings of each Annual Conference shall be kept by

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a secretary, chosen for that purpose, and shall be signed by the president and secretary: and let a copy of the said record, be sent to the General Conference or Convention.

SECTION IV.

Of the Election and Consecration of a General Superintendant, and of his duty.

        Quest. 1. How is a General Superintendant to be constituted?

        Answ. By the election of the General Conference or Convention, and the laying on of the hands of a General Superintendant and two elders; or for want of elders, two deacons or preachers.

        Q. 2. If by death, expulsion, or otherwise, there be no General Superintendant in our Church, what shall we do?

        A. The General Superintendant's Assistant shall call a General Conference or Convention to appoint one; and in the interval the Assistant shall discharge his duties.

        Q. 3. What shall be done, if by death, expulsion, or otherwise, there

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be no Assistant to the General Superintendant?

        A. The General Superintendant shall choose one, to act until the sitting of the next General Conference or Convention. And should it so happen, that we have no General Superintendant or Assistant, then two elders shall call a General Conference or Convention, to fill the vacancies.

        Q. 4. What are the duties of the General Superintendant?

        A. 1. To preside in all our Conferences.

        2. To fix all the appointments of the travelling ministers, in conjunction with his Assistant, at the Annual Conferences; (but in the interval of the conference, he shall exercise his judgment, in conjunction with the preacher having the charge, and the Quarterly Conference where he wishes the preacher removed from.

        3. To travel through the connection at large.

        4. To oversee the spiritual business of the societies.

        5. To ordain General Superintendants, Elders, and Deacons.

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        Q. 5. To whom is a General Superintendant amenable for his conduct?

        A. To the General Conference or Convention, who have power to expel him for improper conduct, if they think proper.

        Q. 6. What provision shall be made for the trial of a General Superintendant, in the interval of a General Conference or Convention?

        A. He shall be examined by three Elders, or two Elders and a Deacon: they shall have power to suspend him from the superintendancy, and shall give him a copy of the charge. And the Assistant shall call together the members of an Annual Conference; and the said Annual Conference shall have power to suspend him from all official standing, until the ensuing General Conference or Convention, where it shall be finally determined: but all accusations shall be given to him at his first trial, by those who are to prove the crime.

        Q. 7. If a General Superintendant cease from travelling at large among the people, shall he still exercise the episcopal office among us in any degree?

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        A. This shall be regulated by the General Conference or Convention; and they shall make provision for defraying his travelling expenses.

SECTION V.

Of bringing to Trial, finding Guilty, and reproving, suspending, or excluding, disorderly Persons from Society and Church Privileges.

        Quest. How shall an accused member be brought to trial?

        Answ. 1. Before the society of which he is a member, or a select number of them, in the presence of a General Superintendant, Elder, Deacon, or Preacher, in the following manner: Let the accused and accuser be brought face to face; but if this cannot be done, let the next best evidence be procured. If the accused person be found guilty by the decision of a majority of the members before whom he is brought to trial, and the crime be such as is expressly forbidden by the word of God, sufficient to exclude a person from the kingdom of grace and glory, let the Minister or Preacher

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who has the charge of the circuit, expel him. If the accused person evade a trial, by absenting himself, after sufficient notice given him, and the circumstances of the accusation be strong and presumptive, let him be esteemed as guilty, and be accordingly excluded. Witnesses from without, shall not be rejected.

        2. But in cases of neglect of duties of any kind, imprudent conduct, indulging sinful tempers or words, or disobedience to the order and discipline of the church:--First, let private reproof be given by a preacher or leader; and if there be an acknowledgment of the truth, and proper humiliation, the person may remain on trial. On a second offence, the preacher or leader may take one or two faithful friends. On a third offence, let the case be brought before the society, or a select number; and if there be no sign of real humiliation, the offender must be cut off.

        3. If a member of our church shall be clearly convicted of endeavouring to sow dissentions in any of our societies, by inveighing against either

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our doctrines or discipline, such person so offending, shall be first reproved by the senior minister or preacher of his circuit; and, if he afterwards persist in such pernicious practices, he shall be expelled the society.

        4. On any dispute between two or more members of our society, concerning the payment of debts or otherwise, which cannot be settled by the parties concerned, the preacher who has the charge of the circuit or station, shall inquire into the circumstances of the case; and shall recommend to the contending parties a reference, consisting of one arbiter chosen by the plaintiff, and another chosen by the defendant; which two arbiters, so chosen, shall nominate a third: the three arbiters being members of our society.

        5. But if one of the parties be dissatisfied with the judgment given, such party may apply to the ensuing Quarterly Meeting of the circuit or station, for permission to have a second arbitration appointed; and if the Quarterly Meeting see sufficient reason, they shall grant a second arbitration:

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In which case, each party shall choose two arbiters, and the four arbiters shall choose a fifth, the judgement of the majority of whom shall be final; and any person refusing to abide by such judgment, shall be excluded the society.

        6. And if any member of our society shall refuse, in cases of debt, or other disputes, to refer the matter to arbitration, when recommended by him who has the charge of the circuit, or shall enter into a law suit with another member before these measures are taken, he shall be expelled, excepting the case be of such a nature as to require and justify a process at law.

        7. The preachers who have the oversight of circuits are required to execute all our rules fully and strenuously against all fraud, and particularly against dishonest insolvencies: suffering none to remain in our society, on any account, who are found guilty of any fraud.

        8. To prevent scandal, when any of our members fail in business, or contract debts which they are not

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able to pay, let two or three judicious members of the society inspect the accounts of the supposed delinquent; and if he have behaved dishonestly, or borrowed money without a probability of paying, let him be expelled.

        9. Whenever a complaint is made against any member of our church, for non payment of debt; when the accounts are adjusted and the amount ascertained, the preacher having the charge shall call the debtor before a committee of at least three, to shew cause why he does not make payment. The committee shall determine what further time shall be granted him for payment, and what security if any, shall be given for payment; and in case the debtor refuses to comply, he shall be expelled: but in such case he may appeal to the Quarterly Meeting Conference and their decision shall be final. And in case the creditor complains that justice is not done him, he may lay his grievance before the Quarterly Meeting Conference, and their decision shall be final; and if the creditor refuses to comply, he shall be expelled.

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        10. Nevertheless, if in any of the abovememtioned cases, the minister or preacher differ in judgment from the majority of the society, or the select number, concerning the innocence or guilt of the accused person, the trial in such case may be referred by the minister or preacher, to the ensuing Quarterly Meeting.

        11. If there be a murmur or complaint from any excluded person in any of the abovementioned instances, that justice has not been done, he shall be allowed to appeal to the next Quarterly Meeting, except such as absent themselves from trial, after sufficient notice is given them, and the majority of the travelling and local preachers, exhorters, stewards, and leaders present, shall finally determine the case.

        After such forms of trial and expulsion, such person shall have no privileges of society or of sacrament in our church, without contrition, confession and proper trial.

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SECTION VI.

Of the Duty of Elders having the Charge.

        Quest. 1. How is an elder constituted?

        Answ. By the election of a majority of the Yearly Conference, and by the laying on of the hands of a General Superintendant, and some of the Elders present.

        Q. 2. What are the duties of an Elder having the charge?

        A. 1. In the absence of the General Superintendant, to take charge of all the elders and deacons, travelling and local preachers and exhorters, in his charge.

        2. To be present at all the Quarterly Meetings; to preside in the Quarterly Conferences, (consisting of all the travelling and local preachers, exhorters, stewards, and class leaders, belonging to his charge, and none else;) to hear complaints, and try appeals. The Quarterly Conference shall appoint a secretary, to take down the proceedings of each Quarterly

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Conference, in a book kept by one of the stewards of his charge for that purpose.

        3. To take care that every part of our discipline be enforced in his charge.

        4. To attend the General Superintendant when present in his charge, and to give him when absent, all necessary information by letter, of the state of his charge.

        Q. 2. Shall he have power to employ a preacher who has been rejected at the previous Annual Conference?

        A. 1. He shall not, without the consent of a majority of the Quarterly Conference, and permission from the said Annual Conference so to do.

        2. He shall travel, and labour through his charge; administer Baptism and the Lord's Supper, perform the office of Matrimony, and all parts of Divine worship.

        3. He shall not cease to travel without the consent of the Yearly Conference, certified under the hand of the President of the Conference; except in case of sickness, debility,

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or other unavoidable circumstances. Nevertheless, the final determination of all such cases, is with the Annual Conference.

        4. To meet the societies, classes, and general bands.

        5. To visit the sick.

        6. To be diligent: never be unemployed; never be triflingly employed.

        7. To see that the other preachers in his circuit behave well, and want nothing.

        8. To renew the tickets quarterly, and regulate the bands.

        9. To meet the stewards and leaders as often as possible.

        10. To appoint all the leaders, and change them when he sees it necessary: (but the stewards shall be appointed in the way the discipline directs.)

        11. To receive, try, and expel members, according to the form of discipline.

        12. To hold watch nights and love feats.

        13. To hold Quarterly Meetings.

        14. To take care that every society be duly supplied with books.

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        15. To take an exact account of the numbers in society, in their respective circuits or stations, and deliver in such account to the Annual Conference, that they may be printed in the minutes.

        16. To meet the men and women apart in the large societies, once a quarter, wherever it is practicable.

        17. To overlook the accounts of all the stewards.

        18. To appoint a person to receive the quarterly collection in the classes, (where there is no steward.)

        19. To see that public collections be made quarterly, if need be.

        20. To raise a yearly subscription in those circuits that can bear it, for building Churches, and paying the debts of those which have been already erected.

        21. To choose a committee of laymembers, to make a just application of the money where it is most wanted, (where there is no steward.)

        Q. 3. What other directions shall we give him?

        A. Several:

        1. To leave his successor a particular

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account of the state of the circuit.

        2. To see that every Band-leader have the rules of the bands.

        3. To enforce vigorously, but calmly, all the rules of the society.

        4. As soon as there are four men or women believers in any place, to put them into a band.

        5. He may suffer the love feast to last an hour and a half.

        6. To warn all from time to time, that none are to remove from one circuit to another, without a note of recommendation from a preacher of the circuit, in these words: "A. B. the bearer, has been an acceptable member of our Society in C." and to inform them, that without such a certificate, they will not be received into other societies.

        7. To recommend every where decency and cleanliness.

        8. To read the rules of the society with the aid of the other preachers, once a year in every congregation, and once a quarter in every society.

        9. He shall take care that a fast be held in every society in his circuit, on

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the Friday preceding every Quarterly Meeting; and that a memorandum of it be written on all the class-papers.

        10. He shall also take care, that no unordained local preacher or exhorter in his circuit, shall officiate in public, without first obtaining a license from the Elder having the charge. Let every unordained local preacher and exhorter take care to have this renewed yearly; and let him who has the charge of the circuit insist upon it.

SECTION VII.

Of the Trial of those who think they are moved by the Holy Ghost to preach.

        Quest. How shall we try those who profess to be moved by the Holy Ghost to preach?

        Answ. 1. Let them be asked the following questions, viz. Do they know God as a pardoning God? Have they the love of God abiding in them? Do they desire and seek nothing but God? Are they holy in all manner of conversation?

        2. Have they gifts (as well as grace)

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for the work? Have they (in some tolerable degree) a clear, sound understanding, a right judgment in the things of God, a just conception of salvation by faith? And has God given them any degree of utterance? Do they speak justly, readily, clearly?

        3. Have they fruit? Are any truly convinced of sin, and converted to God by their preaching?

        As long as these three marks concur in any one, we believe he is called of God to preach. These we receive as sufficient proof that he is moved by the Holy Ghost.

SECTION VIII.

Of the Matter and Manner of Preaching, and other public Exercises.

        Quest. 1. What is the best general method of preaching?

        Answ. 1. To convince: 2. To offer Christ: 3. To invite: 4. To build up: And to do this in some measure, in every sermon.

        Q. 2. What is the most effectual way of preaching Christ?

        A. The most effectual way of preaching

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Christ, is to preach him in all his offices; and to declare his law, as well as his gospel, both to believers and unbelievers. Let us strongly and closely insist upon inward and outward holiness in all its branches.

        Q. 3. Are there any smaller advices which might be of use to us?

        A. Perhaps these: 1. Be sure never to disappoint a congregation. 2. Begin at the time appointed. 3. Let your whole deportment be serious, weighty, and solemn. 4. Always suit your subject to your audience. 5. Choose the plainest text you can. 6. Take care not to ramble, but keep to your text, and make out what you take in hand. 7. Take care of any thing aukward or affected, either in your gesture, phrase, or pronunciation. 8. Do not usually pray ex tempore above eight or ten minutes (at most) without intermission. 9. Frequently read and enlarge upon a portion of scripture; and let young preachers often exhort without taking a text. 10. Always avail yourself of the great festivals, by preaching on the occasion.

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SECTION IX.

Of the Duty of Preachers to God, themselves, and one another.

        Quest. 1. How shall a preacher be qualified for his charge?

        Answ. By walking closely with God and having his work greatly at heart: And by understanding and loving discipline, ours in particular.

        Q. 2. Do we sufficiently watch over each other?

        A. We do not. Should we not frequently ask each other, Do you walk closely with God? Have you now fellowship with the Father and the Son? At what hour do you rise? Do you punctually observe the morning and evening hour of retirement? Do you spend the day in the manner which the Conference advises? Do you converse seriously, usefully, and closely? To be more particular: Do you use all the means of grace yourself, and enforce the use of them on all persons? They are instituted or prudential.

        The instituted are,

        1. Prayer; private, family, public; consisting of deprecation, petition, intercession,

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and thanksgiving. Do you use each of these? Do you forecast daily wherever you are, to secure time for private devotion? Do you practise it every where? Do you ask every where, Have you family prayer? Do you ask individuals, Do you use private prayer every morning and evening in particular?

        2. Searching the scriptures, by

        (1) Reading; constantly, some part of every day: regularly, all the Bible in order: carefully, with notes: seriously, with prayer before and after: fruitfully, immediately practising what you learn there?

        (2) Meditating: At set times? By rule?

        (3) Hearing: Every opportunity? With prayer before, at, after? Have you a Bible always about you?

        3. The Lord's Supper: Do you use this at every opportunity? With solemn prayer before? With earnest and deliberate self-devotion?

        4. Fasting: Do you use as much abstinence and fasting every week, as your health, strength, and labour will permit?

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        5. Christian conference: Are you convinced how important and how difficult it is to order your conversation aright? Is it always in grace? Seasoned with salt? Meet to minister grace to the hearers? Do you not converse too long at a time? Is not an hour commonly enough? Would it not be well always to have a determinate end in view? And to pray before and after it?

        II. Prudential means we may use, either as Christians, as Methodists, or as Preachers.

        1. As Christians: What particular rules have you, in order to grow in grace? What arts of holy living?

        2. As Methodists: Do you never miss your class or band?

        3. As Preachers: Have you thoroughly considered your duty? And do you make a conscience of executing every part of it? Do you meet every society? Also, the leaders and bands?

        These means may be used without fruit. But there are some means which cannot; namely, watching, denying ourselves, taking up our cross, exercise of the presence of God.

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        1. Do you steadily watch against the world? Yourself? Your besetting sin?

        2. Do you deny yourself every useless pleasure of sense? Imagination? Honour? Are you temperate in all things? Instance food. Do you use only that kind, and that degree, which is best both for your body and soul? Do you see the necessity of this? Do you eat no more at each meal than is necessary? Are you not heavy or drowsy after dinner? 3. Do you use only that kind and that degree of drink which is best for your body and soul? 4. Do you choose and use water, for your common drink? And only take wine medicinally or sacramentally?

        3. Wherein do you take up your cross daily? Do you cheerfully bear your cross, however grievous to nature, as a gift of God, and labour to profit thereby?

        4. Do you endeavour to set God always before you? To see his eye continually fixed upon you? Never can you use these means, but a blessing will ensue. And the more you use them, the more will you grow in grace.

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SECTION X.

Rules by which we should continue, or desist from, preaching at any place.

        Quest. 1. Is it advisable for us to preach in as many places as we can, without forming any societies?

        Answ. By no means: We have made the trial in various places; and that for a considerable time. But all the seed has fallen by the way side. There is scarce any fruit remaining.

        Q. 2. Where should we endeavour to preach most?

        A. 1. Where there are the greatest number of quiet and willing hearers.

        2. Where there is the most fruit.

        Q. 3. Ought we net diligently to observe, in what places God is pleased at any time to pour out his Spirit more abundantly?

        A. We ought: And at that time, to send more labourers than usual into that part of the harvest.

SECTION XI.

Of visiting from house to house; guarding against those sins that are so common to professors, and enforcing practical religion.

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        Quest. 1. How can we further assist those under our care?

        Answ. By instructing them at their own houses. What unspeakable need is there of this! The world says, "The Methodists are no better than other people." This is not true in the general. But, 1. Personal religion, either toward God or man, is too superficial amongst us. We can but just touch on a few particulars. How little faith is there among us? How little communion with God? How little living in Heaven, walking in eternity, deadness to every creature? How much love of the world? Desire of pleasure, of ease, of getting money? How little brotherly love? What continual judging one another? What gossipping, evil-speaking, tale-bearing? What want of moral honesty? To instance only one particular; who does as he would be done by, in buying and selling?

        2. Family religion is wanting in many branches. And what avails public

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preaching alone, though we could preach like angels? We must, yea, every travelling preacher must instruct the people from house to house. Till this is done, and that in good earnest, the Methodists will be no better.

        Our religion is not deep, universal, uniform; but superficial, partial, uneven. It will be so till we spend half as much in this visiting, as we do now in talking uselessly. Can we find a better method of doing this than Mr. Baxter's? If not, let us adopt it without delay. His whole tract, entitled, Gildas Salvianus, is well worth a careful perusal. Speaking of this visiting from house to house, he says (p. 351.)

        "We shall find many hindrances, both in ourselves and the people.

        1. In ourselves, there is much dulness and laziness, so that there will be much ado to get us to be faithful in the work.

        2. We have a base, man-pleasing temper, so that we let men perish, rather than lose their love: we let them go quietly to hell, let we should offend them.

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        3. Some of us have also a foolish bashfulness. We know not how to begin; and blush to contradict the devil.

        4. But the greatest hindrance is weakness of faith. Our whole motion is weak, because the spring of it is weak.

        5. Lastly, we are unskilful in the work. How few know how to deal with men, so as to get within them, and suit all our discourse to their several conditions and tempers: To choose the fittest subjects, and follow them with a holy mixture of seriousness, terror, love, and meekness?"

        But undoubtedly this private application is implied in those solemn words of the apostle, I charge thee before God and the Lord Jesus Christ, who shall judge the quick and dead at his appearing, preach the word; be instant in season, out of season: Reprove, rebuke, exhort, with all long suffering.

        O brethren, if we could but set this work on foot in all our societies, and prosecute it zealously, what glory would redound to God! If the common lukewarmness were banished,

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and every shop and every house busied in speaking of the word and works of God; surely God would dwell in our habitations, and make us his delight.

        And this is absolutely necessary to the welfare of our people, some of whom neither repent nor believe to this day. Look round, and see how many of them are still in apparent danger of damnation. And how can you walk, and talk, and be merry with such people, when you know their case? Methinks when you look them in the face, you should break forth into tears, as the prophet did when he looked upon Hazael, and then set on them with the most vehement exhortations. O, for God's sake, and the sake of poor souls, bestir yourselves, and spare no pains that may conduce to their salvation!

        What cause have we to bleed before the Lord, that we have so long neglected this good work! If we had but engaged in it sooner, how many more might have been brought to Christ? And how much holier and happier might we have made our societies

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before now? And why might we not have done it sooner? There were many hindrances: And so there always will be. But the greatest hindrance was in ourselves, in our littleness of faith and love.

        But it is objected, I. "This will take up so much time, we shall not have leisure to follow our studies."

        We answer, 1. Gaining knowledge is a good thing, but saving souls is better. 2. By this very thing you will gain the most excellent knowledge, that of God and eternity. 3. You will have time for gaining other knowledge too. Only sleep not more than you need: "and never be idle or triflingly employed." But 4. If you can do but one, let your studies alone. We ought to throw by all the libraries in the world, rather than be guilty of the loss of one soul.

        It is objected, II. "The people will not submit to it." If some will not, others will. And the success with them, will repay all your labour. O let us herein follow the example of St. Paul. 1. For our general business, Serving the Lord with all humility of

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mind: 2. Our special work, Take heed to yourselves, and to all the flock: 3. Our doctrine, Repentance towards God, and faith towards our Lord Jesus Christ: 4. The place, I have taught you publicly, and from house to house: 5. The object and manner of teaching, I ceased not to warn every one, night and day, with tears: 6. His innocence and self-denial herein, I have coveted no man's silver or gold: 7. His patience, Neither count I my life dear unto myself. And among all other motives, let these be ever before our eyes: 1. The church of God, which he hath purchased with his own blood. 2. Grievous wolves shall enter in: yea, of yourselves, shall men arise, speaking perverse things.

        Write this upon your hearts, and it will do you more good than twenty years' study. Then you will have no time to spare: You will have work enough. Then likewise no preacher will stay with us who is as salt that has lost its savour. For to such this employment would be mere drudgery. And in order to it, you will have need of all the knowledge you can procure, and grace you can attain.

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        The sum is, Go into every house in course, and teach every one therein, young and old, to be Christians inwardly and outwardly; make every particular plain to their understandings; fix it in their minds; write it on their hearts. In order to this, there must be line upon line, precept upon precept. What patience, what love, what knowledge is requisite for this! We must needs do this, were it only to avoid idleness. Do we not loiter away many hours in every week? Each try himself: No idleness is consistent with growth in grace. Nay, without exactness in redeeming time, you cannot retain the grace you received in justification.

        Q. 2. Why are we not more holy, why do we not live in eternity? Walk with God all the day long? Why are we not all devoted to God? Breathing the whole spirit of missionaries?

        A. Chiefly because we are enthusiasts, looking for the end without using the means. To touch only upon two or three instances: Who of us rises at four? Or even at five, when we do not preach? Do we know the

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obligation and benefit of fasting or abstinence? How often do we practise it? The neglect of this alone is sufficient to account for our feebleness and faintness of spirit. We are continually grieving the Holy Spirit of God by the habitual neglect of a plain duty. Let us amend from this hour.

        Q. 3. How shall we guard against sabbath-breaking, evil-speaking, unprofitable conversation, lightness, expensiveness or gaiety of apparel, and contracting debts without due care to discharge them?

        A. Let us preach expressly on each of these heads.

SECTION XII.

Of the Instruction of Children.

        Quest. What shall we do for the rising generation?

        Answ. 1. Let him who is zealous for God and the souls of men begin now.

        2. Where there are ten children whose parents are in society, meet them an hour once a week; but where this is impracticable, meet them once in two weeks.

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        3. Procure our instructions or Catechisms for them, and let all who can, read and commit them to memory.

        4. Explain and impress them upon their hearts.

        5. Talk with them every time you see any at home.

        6. Pray earnestly for them: And diligently instruct and exhort all parents at their own houses.

        7. Let the Elders, Deacons, and Preachers, take a list of the names of the children; and if any of them be truly awakened, let them be admitted into society.

        8. Preach expressly on education: "But I have no gift for this." Pray earnestly for the gift, and use every other means to attain it.

SECTION XIII.

Of Baptism.

        1. LET every adult person and the parents of every child to be baptised, have the choice either of immersion, sprinkling, or pouring.

        2. We will on no account whatever receive a present for administering baptism, or for burying the dead.

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SECTION XIV.

Of the Lord's Supper.

        Quest. ARE there any directions to be given concerning the administration of the Lord's Supper?

        Answ. 1. Let those who have scruples concerning the receiving of it kneeling, be permitted to receive it either standing or sitting.

        2. Let no person that is not a member of our society, be admitted to the communion, without examination, and some token given by an elder or deacon.

        3. No person shall be admitted to the Lord's Supper among us, who is guilty of any practice for which we would exclude a member of our church.

SECTION XV.

Of Public Worship.

        Quest. WHAT directions shall be given for the establishment of uniformity in pubilc worship amongst us, on the Lord's day?

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        Answ. 1. Let the morning service consist of singing, prayer, the reading of a chapter out of the Old Testament, and another out of the New, and preaching.

        2. Let the afternoon service consist of singing, prayer, the reading of one or two chapters out of the Bible, and preaching.

        3. Let the evening service consist of singing, prayer, and preaching.

        4. But on the days of administering the Lord's Supper, the two chapters in the morning service may be omitted

        5. Let the society be met, wherever it is practicable, on the sabbath-day.

SECTION XVI.

Of the Spirit and Truth of Singing.

        Quest. How shall we guard against formality in singing?

        Answ. 1. By choosing such hymns as are proper for the congregation.

        2. By not singing too much at once; seldom more than five or six verses.

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        3. By suiting the tune to the words.

        4. By often stopping short, and asking the people, "Now! do you know what you said last? Did you speak no more than you felt?"

        5. Do not suffer the people to sing too slow. This naturally tends to formality; and is brought in by those who have either very strong or very weak voices.

        6. In every large society let them learn to sing; and let them always learn our tunes first.

        7. Let the women constantly sing their parts alone. Let no man sing with them unless he understands the notes, and sings the bass as it is composed in the tune book.

        8. Introduce no new tune till they are perfect in the old.

        9. Recommend our Tune-book.--And if you cannot sing yourself, choose a person or two at each place to pitch the tune for you.

        10. Exhort every person in the congregation to sing; not one in ten only.

        11. Sing no hymns of your own composing.

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        12. If a preacher be present, let him alone give out the words.

        13. When the singers would teach a tune to the congregation, they must sing only the tenor.

        14. Let it be recommended to our people, not to attend the singing-schools which are not under our direction.

        15. The preachers are desired not to encourage the singing of fuge-tunes in our congregations.

        16. We do not think that fuge-tunes are sinful, or improper to be used in private companies: but we do not approve of their being used in our public congregations, because public singing is a part of divine worship, in which all the congregation ought to join.

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CHAPTER II.

SECTION I.

The Nature, Design, and general Rules of the United Societies.

        (1) IN the latter end of the year 1739, eight or ten persons came to Mr. Wesley in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did two or three more the next day) that he would spend some time with them in prayer, and advise them how to flee from the wrath to come; which they saw continually hanging over their heads. That he might have more time for this great work, he appointed a day when they might all come together, which from thence forward they did every week, namely on Thursday in the evening. To these, and as many more as desired to join with them (for their number increased daily) he gave those advices from time to time which he judged most needful for them; and they always concluded their meeting with prayer, suited to their several necessities.

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        (2) This was the rise of the UNITED SOCIETY, fi