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to die; and when other Janizaries were sent, they all fell dead by a word from his mouth; and, being requested to do it, he caused them to revive again. They added, that though the prison where Sabatai lay was barred and fastened with strong iron locks, yet he was seen to walk through the streets with a numerous train; that the shackles which were upon his neck and feet did not fall off, but were turned into gold, with which Sabatai gratified his followers. Upon the fame of these things, the Jews of Italy sent legates to Smyrna, to inquire into the truth of these matters. When the legates arrived at Smyrna, they heard of the news that Sabatai was turned Turk, to their very great confusion; but, going to visit the brother of Sabatai, he endeavoured to persuade them that Sabatai was still the true Messias; that it was not Sabatai that went about in the habit of a Turk, but his angel, or spirit: that his body was taken into heaven, and should be sent down again when God should think it a fit season. He added, that Nathan, his forerunner, who had wrought many miracles, would soon be at Smyrna; that he would reveal hidden | things to them, and confirm them. But this Elias was not suffered to come into Smyrna, and though the legates saw him elsewhere, they received no satisfaction at all.

24. The last false Christ that had made any considerable number of converts, was one Rabbi Mordecai, a Jew of Germany: he appeared in the year 1632. It was not long before he was found out to be an impostor, and was obliged to fly from Italy to Poland to save his life. What became of him afterwards does not seem to be recorded.

This may be considered as true and exact an account of the false Christs that have arisen since the crucifixion of our blessed Saviour, as can well be given. See Johannes a Lent's History of False Messiahs Jortin's Remarks on Ecclesiastical History, vol. iii. page 330. Kidder's Demonstration of the Messias. Harris' Sermons || on the Messiah. The Eleventh Volume of the Modern Part of the Universal History. Simpson's Key to the Prophecies, section 9. Maclaurin on the Prophecies relating to the Messiah. Fuller's Jesus the true Messiah.

METHODIST, a name applied to different sects, both Papists and Protestaats.1. The Popish Methodists were those polemical doctors, who arose in France about the middle of the seventeenth century, in opposition to the Hugonots, or Protestants. These Methodists, from their different || manner of treating the controversy with || their opponents, may be divided into two classes. The one comprehends those doctors whose method of disputing with the Protestants was disingenuous and unreasonable; and who followed the example of those military chiefs, who shut up their troops in intrenchments and strong holds, in order to

cover them from the attacks of the enemy. Of this number were the Jesuit Veron, who required the Protestants to prove the tenets of their church by plain passages of scripture, without being allowed the liberty of illustrating those passages, reasoning upon them, or drawing any conclusions from them; Nilusius, an apostate from the Protestant religion; the two Wallenburgs, and others, who confined themselves to the business of answering objections; and cardinal Richlieu, who confined the whole controversy to the single article of the divine institution and authority of the church.2. The Methodists of the second class were of opinion, that the most expedient manner of reducing the Protestants to silence, was not to attack them by piecemeal, but to overwhelm them at once by the weight of some general principle, or presumption, or some universal argument, which comprehended, or might be applied to all the points contested between the two churches; thus imitating the conduct of those military leaders, who, instead of spending their time and strength in sieges and skir mishes, endeavoured to put an end to the war by a general and decisive action. Some of these polemics rested the defence of popery upon prescription; others upon the wicked lives of Protestant princes who had left the church of Rome; others, the crime of religious schism; the variety of opinions among Protestants with regard to doctrine and discipline, and the uniformity of the tenets and worship of the church of Rome; and thus, by urging their respective arguments, they thought they should stop the mouths of their adversaries at once

METHODISTS, PROTESTANTS, origin of. It is not generally known that the name of Methodist had been given long before to a religious sect in England, or at least, to a party in religion which was distinguished by some of the same marks as are now supposed to apply to the Methedists. John Spence, who was librarian of Sion College in 1657, in a book which he published, says, "Where are now our Anabaptists and plain pike-staff Methodists, who esteem all flowers of rhetoric in sermons no better than stinking weeds?"But the denomination to which we here refer, was founded in the year 1729, by one Mr Morgan, and Mr. John Wesley. In the month of November that year, the latter being then fellow of Lincoln College, began to spend some evenings in reading the Greek Testament, with Charles Wesley, student, Mr. Morgan, commoner of Christ Church, and Mr. Kirkham, of Merton College. Not long afterwards, two or three of the pupils of Mr. John Wesley, obtained leave to attend these meetings. They then began to visit the sick in different parts of the town, and the prisoners also, who were confined in the castle Two years after, they were joined by Mr. Ingham, of Queen's College, Mr. Broughton, and Mr. Hervey:

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and, in 1735, by the celebrated Mr. Whit-demption, and very strongly against elecfield, then in his eighteenth year. At this tion, a doctrine which Mr. Whitfield betime their number in Oxford amounted to lieved to be scriptural. The difference, about fourteen. They obtained their name therefore of sentiments between these two from the exact regularity of their lives, great men caused a separation. Mr. Weswhich gave occasion to a young gentleman ley preached in a place called the Foundery, of Christ Church to say, “Here is a new where Mr. Whitfield preached but once, sect of Methodist sprung up;" alluding to a and no more. Mr. Whitfield then preach sect of ancient physicians, who were called ed to very large congregations out of doors; Methodists, because they reduced the whole and soon after, in connection with Mr. Cenhealing art to a few common principles, nick, and one or two more, began a new and brought it into some method and house, in Kingswood, Gloucestershire and order.

established a school that favoured Calvinis. At the time that this society was form- tical preachers. The Methodists, therefore, ed, it is said that the whole kingdom of were now divided ; one part following Mr. England was tending fast to infidelity. “ It | Wesley, and the other Mr. Whitfield. is cume," says bshop Butler, “I know not The doctrines of Wesleyan Methodists, how, to be taken for granted by many per- || according to their own account, are the sons, that Christianity is not so much as a same as the church of England, as set subject of inquiry ; but that it is now at forth in her liturgy, articles, and homilies. length discovered to be fictitious; and ac- This, however, has been disputed. Mr. cordingly they treat it as if, in the present | Wesley, in his appeal to men of reason and age, this were an agreement among all peo- religion, thus declares his sentiments : “All ple of discernment, and nothing remained I teach," he observes, "respects either the but to set it up as a principal subject of nature and condition of justification, the namirth and ridicule, as it were, by way of ture and condition of salvation, the nature reprisals for its having so long interrupted of justifying and saving faith, or the Author the pleasures of the world. “ There is of faith and salvation. That justification every reason to believe, that the Methodists' whereof our articles and homilies speak, were the instruments of stemming this tor: signifies present forgiveness, and conserent. The sick and the poor also tasted quently acceptance with God: I believe the the fruits of their labours and benevolence condition of this is faith : I mean not only that Mr. Wesley abridged himself of all his su- without faith we cannot be justified, but alperfluities, and proposed a fund for the relief so that, as soon as any one has true faith, of the indigent; and so prosperous was the in that moment he is justified. Good works scheme, that they quickly increased their follow this faith, but cannot go before it ; fund to eighty pounds per annum. This, | much less can sanctification, which implies which one should have thought would have a continued course of good works, springing been attended with praise instead of cen- from holiness of heart. But it is allowed sure, quickly drew upon them a kind of that sanctification goes before our justificapersecution ; some of the seniors of the uni- tion at the last day, Heb. xii. 14. Repentversity began to interfere, and it was re- ance, and fruits meet for repentance go beported, " that the college censors were go-fore faith. Repentance absolutely must go ing to blow up the godly club." They found before faith : fruits meet for it, if there be themse ves, however, patr nized and en- | opportunity. By repentance, I mean conviccouraged by some men eminent for their tion of sin, producing real desires and sinlearning and virtue; so that the society cere resolutions of amendment; by salvation, still continued, though they had suffered a I mean not barely deliverance from hell, Stvere loss, in 1736, by the death of Mr. || but a present deliverance from sin. Faith, Morgan, who, it is said, was the founder of in general, is a divine supernatural evidence, it. In October 1735, Juhn and Charles Wes. or conviction of things not seen, not discoley, Mr. Ingham, and Mr. Delamotte, son verable by our bodily senses; justifying of a merchant in London, embarked for faith implies not only a divine evidence or Georgia, in order to preach the gospel to conviction that God was in Christ reconthe Indians. After their arrival they were ciling the world unto himself, but a sure at first favourably received, but in a short trust and confidence that Christ died for my time, lost the affection of the people ; and, sins, that he loved me, and gave himself on account of some differences with the l for me. And the moment a penitent sinstore-keeper, Mr. Wesley was obliged to ner believes this, God pardons and absolves return to England. Mr. Wesley, however, him; and as scou as his pardon or justifica

succeeded by Mr.' Whitfield, tion is witnessed to him by the Holy Ghost, whose repeated labours in that part of the he is saved. From that time (unless he world are well known.

make shipwreck of the faith) salvation graII. Methodisis, tenets of. After Mr. || dually increases in his soul. Whitfield returned from America in 1741, “ T'he author of faith and salvation is he declared his full assent to the doctrines God alone. There is no more of power than of Calvin. Mr. Wesley, on the contrary, pro- | of merit in man; but as all merit is in the fessed the Arminian doctrine, and had print- Son of God, in what he has done and sufed in favour of perfection and universal re- "fered for us, so all power is in the Spirit of

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his Son a ransom for all without distinction of persons. It appeared to him, that to represent God as partial, as confining his love to a few was unworthy our notions of the Deity. He maintained that Christ died for all men'; that he is to be offered to all; that all are to be invited to come to him; and that who soever comes in the way which God has appointed may partake of his blessings. He supposed that sufficient grace is given to all, in that way and manner which is best adapted to influence the mind. He did not believe salvation was by works. So far was he from putting works in the place of the blood of Christ, that he only gave them their just value; he considered them as the fruits of a living, operative faith, and as the measure of our future reward; for every man will be rewarded not for his works, but according to the measure of them. He gave the whole glory of salvation to God, from first to last. He believed that man would never turn to God, if God did not begin the work; he often said that the first approaches of grace to the mind are irresistible; that is, that a man cannot avoid

God. And, therefore, every man, in order to believe unto salvation, must receive the Holy Ghost." So far Mr. Wesley. Respecting original sin, free will, the justification of men, good works, and works done before justification, he refers us to what is said on these subjects in the former part of the ninth, the tenth, the eleventh, the twelfth, and thirteenth articles of the church of England. One of Mr. Wesley's preachers bears this testimony of him and his sentiments: "The Gospel, considered || as a general plan of salvation, he viewed as a display of the Divine perfections, in a way agreeable to the nature of God; in which all the Divine attributes harmonize, and shine forth with peculiar lustre.-The Gospel, considered as a means to attain an end, appeared to him to discover as great fitness in the means to the end as can possibly be discovered in the structure of natural bodies, or in the various operations of nature, from a view of which, we draw our arguments for the existence of God-Man he viewed as blind, ignorant, wandering out of the way, with his mind estranged from God. He considered the Gospel as a dis-being convinced that he is a sinner; that pensation of mercy to men, holding forth pardon, a free pardon of sin to ali_who_repent and believe in Christ Jesus. The Gospel he believed, inculcates universal holiness, both in heart and in the conduct of life. He shewed a mind well instructed in the oracles of God, and well acquainted with human nature. He contended, that the first step to be a Christian is to repent; and that, till a man is convinced of the evil of sin, and is determined to depart from it; till he is convinced that there is a beauty in holiness, and something truly desirable in being reconciled to God, he is not prepared to receive Christ. The second important and necessary step, he believed to be faith, agreeable to the order of the apostle, Repentance toward God, and faith toward our Lord Jesus Christ,' Acts xx. 20, 21. In explaining sanctification, he accurately distinguished it from justification, or the pardon of sin. Justification admits us into a state of grace and favour with God, and lays the foundation of sanctification, or Christian holiness, in all its extent. There has been a great clamour raised against him because he called his view of sanctification by the word perfection, but he often explained what he meant by this term. He meant by the word perfection, such a degree of the love of God, and the love of man; such a degree of the love of justice, truth, holiness, and purity, as will remove from the heart every contrary disposition towards God or man; and that this should be our state of mind in every situation and in every circumstance of life. He maintained that God is a God of love, not to a part of his creatures only, but to all; that He who is the Father of all, who made all, who stands in the same relation to all his creatures, loves them all; that he loved the world, and gave

God, by various means, awakens his conscience; and, whether the man will or no, these convictions approach him." In order that we may form still clearer ideas respecting Mr. Wesley's opinions, we shall nere quote a few questions and answers as laid down in the Minutes of Conference. Q. "In what sense is Adam's sin imputed to all mankind?" A. “In Adam all die, i. e. 1. Our bodies then became mortal.-2. Our souls died, i. e. were disunited from God. And hence,-3. We are all born with a sinful. devilish nature; by reason whereof,4. We are children of wrath, liable to death eternal," Rom. v. 18. Eph. ii. 3. Q. “In what sense is the righteousness of Christ imputed to all mankind, or to believers?” A. "We do not find it expressly affirmed in scripture, that God imputes the righ teousness of Christ to any, although we do find that faith is imputed 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." Q. "Can faith be lost 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. "What is implied in being a perfect Christian ?" A. "The loving of the Lord our God with all our heart, and with all our mind, and soul, and strength." Q. "Does this imply that all inward sin is taken away" A. "Without doubt: or how could we be said to be saved from all our uncleanness?" Ezek. xxxvi. 29. Q. "How much is allowed by our brethren who differ from

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pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation."

us with regard to entire sanctification ?" A. "They grant, 1. That every one must be entirely sanctified in the article of death. 2. That till then a believer daily grows in grace, comes nearer and nearer to perfec- "That it may the more easily be discerntion-3. That we ought to be continually ed whether they are indeed working out pressing after this, and to exhort all others their own salvation, each society is divided to do so." Q. “What do we allow them?" into smaller companies, called classes, acA. "We grant, 1 That many of those who cording to their respective places of abode. have died in the faith, yea, the greater There are about twelve persons (sometimes part of those we have known, were not fifteen, twenty, or even more) in each class; sanctified throughout, not made perfect in one of whom is styled the leader. It is his love, till a little before death.-2. That the || business, 1. To see each person in his class term sanctified is continually applied by St. once a week, at least, in order to enquire Paul to all that were justified, that were how their souls prosper; to advise, reprove, true believers-3. That by this term alone comfort, or exhort, as occasion may rehe rarely (if ever) means saved from all quire; to receive what they are willing to sin.-4. That consequently it is not proper give to the poor, or toward the Gospel.— to use it in this sense, without adding the 2. To meet the minister and the stewards word wholly, entirely,' or the like.-5. of the society once a week, in order to inThat the inspired writers almost continual-form the minister of any that are sick, or ly speak of, or to those who are justified, but very rarely either of, or to those who were sanctified-6. That consequently it behoves us to speak in public almost continually of the state of justification: but more rarely in full and explicit terms concerning entire sanctification." Q. "What, then, is the point wherein we divide?" A. "It is this: whether we should expect to be saved from all sin before the article of death?" Q. "Is there any clear scripture promises of this, that God will save us from all sin?" A. "There is, Psalm cxxx. 8: He shall redeem Israel from all his iniquities.' This is more largely expressed in Ezek. xxxvi. 25, 29. 2 Cor. vii. 1. Deut. xxx. 6. 1 John iii. 8. Eph. v. 25, 27. John xvii. 20, 23. 1 John iv. 17.

Thus I have endeavoured to give a view of the tenets of the Wesleyan Methodists; and this I have chosen to do in their own words, in order to prevent misrepresentation.

As to the doctrines of the Calvinistic Methodists, they need not be inserted here, as the reader will find the substance of them under the article CALVINISTS.

of any that walk disorderly, and will not be reproved; to pay to the stewards what they have received of their several classes in the week preceding; and to shew their account of what each person has contribu ted.

"There is only one condition previously required of those who desire admission into these societies, namely, A desire to flee from the wrath to come; to be saved from their sins: but wherever this is really fixed in the soul, it will be shewn by its fruits. It is, therefore, expected of all who continue therein, that they should continue to evidence their desire of salvation.

"First by doing no harm; by avoiding evi' in every kind; especially that which is most generally practised, such as the ta king the name of God in vain; the profaning the day of the Lord, either by doing ordinary work thereon, or by buying or selling; drunkeness; buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity; fighting, quarrelling, brawling; brother going to lawy with brother; returning evil for evil, or railing for railing; the using many words III. Methodists, government and disci-in buying or selling; the buying or selling pline of. A considerable number both of the Calvinists and Arminian Methodists approve of the discipline of the church of England, while many, it is said, are dissenters in principle. Mr. Wesley and Mr. Whitfield were both brought up in and paid peculiar respect to that church. They did not, however, as it is well known, confine themselves to her laws in all respects as it related to discipline.

Mr. Wesley having formed numerous societies in different parts, he, with his brother Charles, drew up certain rules, by which they were, and it seems in many respects still are governed. They state the nature and design of a Methodist society in the following words:

"Such a society is no other than a company of men having the form and seeking the power of godliness: united, in order to

uncustomed goods; the giving or taking things on usury, i. e. unlawful interest.

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Uncharitable or unprofitable conversation; particularly, speaking evil of magistrates, or of ministers.

"Doing to others as we would not they should do unto us.

"Doing what we know is not for the glory of God; as the putting on gold or costly apparel; the taking such diversions as cannot be used in the name of the Lord Jesus.

"The singing those songs, or reading those books which do not tend to the knowledge or love of God; softness, and needless self-indulgence; laying up treasure upon earth borrowing without a probability of paying: or taking up goods without a probability of paying for them.

"It is expected of all who continue in

these societies, that they should continue to, evidence their desire of salvation.

wherever they came. But having little or no communication or intercourse with one "Secondly, By doing good; by being in another, nor any subordination among themevery kind merciful after their power, as selves, they must have been under the nethey have opportunity; doing good of every cessity of recurring to Mr. Wesley for dipossible sort, and as far as possible to all rections how and where they were to lamen; to their bodies, of the ability which bour. To remedy this inconvenience, he God giveth; by giving food to the hungry, conceived the design of calling them together by clothing the naked, by visiting or help-to an annual conference: by this means he ing them that are sick, or in prison: to their souls, by instructing, reproving, or exhorting all we have any intercourse with; trampling under foot that enthusiastic doctrine of devils, that We are not to do good, unless our hearts be free to it.'

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brought them into closer union with each other, and made them sensible of the utility of acting in concert and harmony. He soon found it necessary, also, to bring their itinerancy under certain regulations, and reduce it to some fixed order, both to prevent By doing good, especially to them that confusion, and for his own ease; he therefore are of the household of faith, or groaning so took fifteen or twenty societies, more or to be; employing them preferable to others; less, which lay round some principle sociebuying one of another; helping each other ty in those parts, and which were so situatin business: and so much the more, be- ed, that the greatest distance from one to cause the world will love its own, and them the other was not much more than twenty only; by all possible diligence and frugality, miles, and united them into what was callthat the Gospel be not blamed; by running led a circuit. At the yearly conference he with patience the race set before them, appointed two, three, or four preachers to denying themselves, and taking up their one of these circuits, according to its extent, cross daily; submitting to bear the re- which at first was often very considerable, proach of Christ; to be as the filth and off sometimes taking in a part of three or four Scouring of the world, and looking that men Counties. Here, and here only, were they to should say all manner of evil of them falsely || labour for one year, that is, until the next for the Lord's sake. conference. One of the preachers on every circuit was called the assistant, because he assisted Mr. Wesley in superintending the societies and other preachers; he took charge of the societies within the limits assigned him; he enforced the rules every where, and directed the labours of the preachers associated with him. Having received a list of the societies forming his circuit, he took his own station in it, gave to the other preachers a plan of it, and pointed out the day when each should be at the place fixed for him, to begin a progres. sive motion round it, in such order as the plan directed. They now followed one another through all the societies belonging to that circuit, at stated distances of time, all being governed by the same rules, and undergoing the same labour. By this plan, every preacher's daily work was appointed beforehand; each knew, every day, where the others were, and cach society when to expect the preacher, and how long he would stay with them.

'It is expected of all who desire to continue in their societies, that they should continue to evidence their desire of salvation.

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Thirdly, By attending on all the ordinances of God: such are,-The public worship of God; the ministry of the word. either read or expounded: the supper of the Lord; family and private prayer; searching the scriptures; and fasting and abstinence.

"These are the general rules of our societies, all which we are taught of God to observe, even in his written word; the only rule, and the sufficient rule, both of our faith and practice; and all these we know his Spirit writes on every truly awakened heart. If there be any among us who observe them not, who habitually break any of them, let it be made known unto them who watch over that soul, as they that must give an account. We will admonish him of the error of his ways; we will bear with him for a season; but then, if he repent not, he hath no more place among us: we have delivered our own souls. May 1, 1743.

John Wesley, Charles Wesley." In Mr. Wesley's connection, they have circuits and conferences, which we find were thus formed:-When the preachers at first went out to exhort and preach, it was by Mr. Wesley's permission and direction; some from one part of the kingdom, and some from another; and though frequently strangers to each other, and those to whom they were sent, yet on his credit and sanction alone they were received and provided for as friends by the societies

It may be observed, however,that Mr.Wesley's design in calling the preachers together annually, was not merely for the regula tion of the circuits, but also for the review of their doctrines and discipline, and for the examination of their moral condu t; that those who were to administer with him in holy things might be thoroughly furnished for every good work.

The first conference was held in June 1744, at which Mr. Wesley met his brother, two or three other clergymen, and a few of the preachers whom he had appointed to come from various parts, to confer with them on the affairs of the societies.

"Monday, June 25," observes Mr. Wes

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