the temporal affairs of the society.-3. You are to begin and end every meeting with earnest prayer to God, for a blessing on all your undertakings.-4. You are to produce your accounts the first Tuesday in every month, that they may be transcribed into the ledger.5. You are to take it in turn month by month to be chairman. The chairman is to see that all the rules be punctually observed, and immediately to check him who breaks any of them.-6. You are to do nothing without the consent of the minister, either actually had, or reasonably presumed.-7. You are to consider whenever you meet, God is here.' Therefore, be serious, Utter no trifling word. Speak as in his presence, and to the glory of his great name.-8. When any thing is debated, let one at once stand up and speak, the rest giving attention, And let him speak just loud enough to be heard, in love and in the spirit of meekness.-9. You are continually to pray and endeavour, that a holy harmony of soul may in all things subsist among you that in every step, you may keep the unity of the spirit, in the bond of peace.-10. In all debates, you are to watch over your spirits, avoiding as fire, all clamour and contention, being swift to hear, slow to speak; in honour every man preferring another before himself.-11. If you cannot relieve, do not grieve the poor. Give them soft words if nothing else. Abstain from either sour looks or harsh words. Let them be glad to come, even though they should go empty away. Put yourselves in the place of every poor man. And deal with them as you would God should deal with you.

"These instructions, we whose names are underwritten (being the present stewards of the society in London) do heartily receive, and earnestly desire to conform to. In witness whereof, we have set our

bands,

hands.-N. B. If any steward shall break any of the preceding rules after having been thrice admonished by the chairman (whereof notice is to be immediately given to the minister) he is no longer steward."

June 15. The fourth Conference began, and ended on Saturday the 20th. The minutes of the several conferences were now collected together, and printed: a summary of which, respecting doctrines agreed upon, is here subjoined.

After some time spent in prayer at the first Conference, the design of the meeting was proposed; namely to consider, 1. What to teach; 2. How to teach; and, 3. What to do? That is, how to regulate their doctrine, discipline, and practice. The meeting being thus opened, they proceeded as follows.

*"It is desired, that all things be considered as in the immediate presence of God: that we may meet with a single eye, and as little children who have every thing to learn.

"That every point which is proposed, may be examined to the foundation: that every person may speak freely whatever is in his heart: and that every question which may arise, should be thoroughly debated and settled. Meantime let us all pray for a willingness to receive light; to know of every doctrine, whether it be of God.

"Question 1. How may the time of this Conference, be made more eminently a time of watching unto prayer? "Ans. 1. While we are conversing, let us have an especial care to set God always before us. 2. In the intermediate hours, let us visit none but the sick, and spend all the time that remains in retirement. 3. Let us give ourselves to prayer for one another, and for a blessing on this our labour.

" Q. 2.

The Publisher, desirous of rendering this Edition as interesting as possible, has deemed it expedient to insert fuch parts of the Work as have been transcribed from Letters and other Documents, in a smaller type than that used in the previous part of this History; his motive, he hopes," must appear obvious; viz. to embody with this Publication, every wellau. thenticated matter connected with Methodism, necessary to be recorded, so not to extend the proposed quantity of Letter-press.

"Q. 2. How far does each of us agree, to submit to the judgment of the majority?

"A. In speculative things, each can only submit so far as his judgment shall be convinced: in every practical point, each will submit so far as he can without wounding his conscience.

"Q. 3. Can a Christian submit any further than this, to any man, or number of men upon earth?

"A. It is plain he cannot, either to Bishop, ConvocaAnd this is that general princition or general Council.

ple of private judgment, on which all the Reformers proceeded; Every man must judge for himself, because every man must give an account of himself to God.'

They now proceeded to consider the doctrine of Justification the questions relating to which, and the substance of the answers given thereto, were as follows:

I.

Q. 1." What is it to be justified?

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

and

Q. 2. "Is faith the condition of justification?

A. "Yes; for every one who believeth not is condemned; 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. What is Faith?

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:

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 dark. ness. It appears also from the immediate, 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 justi fying faith again, without previously repenting.

Q. 10. "Must every believer come 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 commonly followed by doubts and fears; and that God frequently permits

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.

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: 1. Because they do not speak of the same jus tification. 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.

2dly. "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 man

kind?

A. " In Adum 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. 16. "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 righteousness of Christ to any. Although we do find, that faith is imputed to us for righteous

ness.

"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 man are cleared from the guilt of Adam's actual sin.

"We