great work which was manifestly henceforth to occupy his life. He wrote letters to several clergymen, and to his lay assistants, inviting them to meet him in London, and to give him "their advice respecting the best method of carrying on the work of God." And thus was called together the first Methodist Conference on Monday, the 25th of June, 1744. It was held in the Foundry, London. On the preceding day, the regular clergymen and lay preachers who had responded to the call took the Lord's Supper together. On the morning of the first session Charles Wesley preached before them. Besides the Wesleys there were present four ordained ministers of the Church of England: John Hodges, rector of Wenvo, Wales, a friend and colaborer of the Wesleys in the Principality, who not only opened his own pulpit to them, but accompanied them in their different routes and out-door preaching; Henry Piers, the vicar of Bexley, a convert of Charles Wesley, and whose pulpit and home were ever open to him and his brother; Samuel Taylor, vicar of Quinton, whose church the Wesleys always occupied when passing through that parish, and who himself was known as an itinerant evangelist; and John Meriton, a clergyman from the Isle of Man, who itinerated extensively in both England and Ireland.10 It has usually been supposed that these six regular clergymen composed the first Wesleyan Conference.11 There were present, however, from 10 Ibid. 8 The Large Minutes. See also Wesley's Works, vol. v, p. 220. • Jackson's Charles Wesley, chap. 11. 11 Jackson commits this mistake. (Life of Charles Wesley, chap. 11.) The error arises from the fact that the names of the lay preachers present were not given in the current Minutes. Wesley's first edition of the Minutes of his Conferences was issued in Dublin, about five years after this session. He published them in two pamphlets, one containing the deliberations of the sessions on doctrinal subjects, the other, discussions of matters of discipline. The first was afterward comprised in the current Minutes, and was supposed to contain the only remaining record of the early conferences. The second was entitled the "Disciplinary Minutes." Its existence was forgotten until both tracts were found, bound with a copy of the early hymn book, at a London book-stall, by Rev. Joseph Hargreaves, from whom they came into the hands of Dr. George Smith, who has made important use of them in his History of Methodism, (book. II, chap. 3.) There can be among the lay preachers, Thomas Maxfield, Thomas Rich ards, John Bennet, and John Downes. 12 The Conference being opened, regulations were immediately adopted for its own government. They are marked by the simplicity and purely evangelical character with which the Methodistic movement had thus far been characterized, and also by that charitable freedom of opinion which it has ever since been at least an indirect tendency of Methodism to promote. "It is desired," said these good men, "that everything be considered as in the immediate presence of God, that we may meet with a single eye, and as little children who have everything to learn; that every point may be examined from the foundation; that every person may speak freely what is in his heart, and that every question proposed may be fully debated and 'bolted to the bran.' It was a question formally proposed, How far does each agree to submit to the unanimous judgment of the rest? The answer is worthy of perpetual remembrance. "In speculative things each can only submit so far as his judgment shall be convinced; in every practical point, so far as we can, without wounding our several consciences.” Should they be fearful, it was asked, of thoroughly debating every question which might arise? "What are we afraid of? Of overturning our first principles? If they are false, the sooner they are overturned the better. If they are true, they will bear the strictest examination. Let us all pray for a willingness to receive light to know every doctrine whether it be of God."13 no doubt of the genuineness of this interesting document. Its internal evidence is conclusive. Its value to the Methodist historian is inestimable, as it gives information of Conferences respecting which we have no other account whatever. 12"Disciplinary Minutes." Smith's History of Methodism, II, 3. 13 Minutes of the Methodist Conferences, from the first held in Lordon, by the late Rev. John Wesley, A.M., in the year 1744; vol. i. London: 1812. As the Minutes of the first Conference were not published till 1749, they include some proceedings which took place at other sessions prior to this date. When it is important that their chronological order should be observed, I refer them to their real dates, as shown in the "Disciplinary Minutes," according to Dr. Smith's quotations. Having settled its own regulations, the conference sus pended its business for an interval of prayer, after which it proceeded to consider, first, What to teach; second, What to do, or how to regulate the doctrine, discipline, and practice of the ministry and the Society. These propositions com prehended the scope of its further deliberations. The first two days were spent in discussions of the theology necessary to be maintained in their preaching; and the whole record of the debate vindicates the representation already made 14 of the disposition of the Methodist founders to avoid unnecessary Dogmatics, by confining their instructions to those vital truths which pertain to personal religion. Repentance, Faith, Justification, Sanctification, the Witness of the Spirit were defined with precision. No other tenets were discussed except as they were directly related to these. On the third, fourth, and fifth days, questions of discipline and methods of preaching were examined. The relations of the Methodist Societies to the Church of England were considered. Secession from the Establishment was discountenanced, but evidence was given that Wesley's opinions of "church order" had already undergone a liberal improvement. To the question, How far is it our duty to obey the bishops? the answer is, "In all things indifferent; and on this ground of obeying them, we should observe the Canons as far as we can with a safe conscience." Intimations are given in the "Disciplinary Minutes" of a classification of the Methodists of that day, which was doubtless very speedily changed, for, besides the United Societies and Bands, there were Select Societies" and "Penitents," phrases which seldom or never afterward appear in Methodist records. The rules of the United Societies and also of the Bands were approved. The suggestions of the Conference on the "best general method of preaching were excellent for the lay itinerants. They were: 1. To invite; 2. To convince; 3. To offer Christ; lastly, To build up; and to do this in some measure in every sermon. Very precise rules were 14 See Book I, chap. 1. prescribed for lay assistants. Wesley was still, however, reluctant to encourage a lay ministry. To the question whether lay assistants are allowable? the Minutes reply, "Only in cases of necessity." He was yet hopeful that the clergy of the national Church would be so generally reached by the extending revival as to supersede that necessity. "We believe," say these Minutes, "that the Methodists will either be thrust out or will leaven the whole Church." The assistants were instructed to preach against Formality. The questions, "Is it lawful to bear arms?" and "Is it lawful to use the law?" were decided affirmatively. It is a fact of peculiar interest to the advocates of ministerial education among Methodists, that as early as this, the first Conference of the denomination, their views were asserted by their great founder, and apparently without a dissent from his. associates. It was formally asked, "Can we have a seminary for laborers?" Methodism was not yet sufficiently mature, especially in its finances, for the important design; the answer was, therefore, "If God spare us till another Conference." Accordingly, at the next session it was asked, "Can we have a seminary for laborers yet?" "Not till God gives us a proper tutor," was the reply.15 The inquiry was made at subsequent Conferences, and never abandoned till it was effectively answered by the establishment of the present two well-endowed "Theological Institutions" in England, and the two "Biblical Institutes" in America. Methodism, like the "Great Reformation," commenced its work within a university, and has always, in its public capacity, zealously promoted useful knowledge and educational institutions. Objections to even theological education have been comparatively modern and mostly personal. During the session all the Conference were received at Lady Huntingdon's mansion in London, for the countess still considered Methodism a common cause. Wesley preached 15 Watson's Wesley, chap. 9.. "Wesley looked to Kingswood school," says Watson, as subsidiary to this design," ... "so that the institution was actually resolved upon, and delayed only by circumstances.” there from a befitting text: "What hath God wrought?" Piers, of Bexley, and Hodges, of Wenvo, took part in the service; while Maxfield, Richards, Bennet, and Downes, sat around them, recognized as genuine, though unordained embassadors of Christ. This was the first of those household sermons which afterward, under Whitefield, gave to her ladyship's residence in London the character of a chapel. On Friday the little band dispersed, to proclaim again their message through the country. They made no provision for future sessions; they apparently had no definite conceptions of the great work in which they found themselves involved, except the suggestion of their spiritual faith, that God would not allow it to come to naught without first morally renovating the Churches of the land. Any organic preparations for its future course would probably have interfered with the freedom and efficiency of its development. History teaches that men raised up for great events are usually endowed with wisdom and energy for their actual circumstances, and seldom effect momentous changes on hypothetical schemes; and that even the constitutions of states are best when they arise by gradual growths. Great men are God's special agents, and they are not only good, but great, in proportion as they are co-workers together with Him, using to the utmost their present resources, and trusting the result to his foreseeing wisdom. Such an anticipation of the result as might fit them intellectually to foreeast it, might unfit them morally to achieve it. We behold with admiration the prodigious agency of Luther in the modern progress of the world, but we can hardly conceive that he could have anticipated it without being thereby morally disqualified for it. Most of the practical peculiarities of Methodism would have been pronounced impracticable if suggested before the exigencies which originated them. To have supposed that hundreds of thousands of the common people could be gathered, and kept from year to year, in weekly Class-meetings, for direct conversation and inquisition respecting their personal religious experience, and that such a ま |