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Bylaws for a Religious Society in the WestSection I: NameThe name of this Religious Community shall be called the United Episcopal Society of Primitive Methodists in the West, or the United Episcopal Methodist SocietySection II: Motto Believe, Love, ObeySection III: Memorial1. The United Episcopal Society of Primitive Methodists is an example of how a consistent Methodism would operate if keeping with Mr. John Wesley's "Old Plan". The Wesleyan Old Plan expected 'the people called Methodists' to remain within the Anglican Church, which was "nearer the scriptural and primitive plan than any other national Church upon earth". Consequently, it was Mr. Wesley's wish for his people remain 'societal', not forming a new sect but remaining 'Church of Englandmen still'. Such he called the 'peculiar glory of the Methodists'. As Old-Plan adherents, the Primitive Methodists of the West (constrained to the Missionary Diocese of the West), under the United Episcopal Church and its ecclesiastical authority, now offer these rules belonging to original methodism. To wit, nothing new is added-- neither doctrine, spirit, nor discipline. Where modification or alteration has indeed occurred, it's intended to better join Anglicanism to the old-Wesleyan societies, especially the United Episcopal Church where the design of early Protestant Episcopalianism essentially continues. All this has been done with careful attention to the earliest rising of British and Transatlantic Methodism, stressing historic continuity and example upon every occasion. For select quotes regarding the original plan of Methodism see Appendix A. : Section IV: Purpose1. Our purposes are illustrated by the following historical statements, firstly: "We design by the Grace of God ot unite in a Religious Society, to support and animate each other in ways of Godliness, and to promote our mutual salvation, by all means which christian Prudence and brotherly Love can suggest. The chief of these, we apprehend to be that which our Church recommends", in the second Exhortation of the Communion Service (in the 1928 American BCP or first exhortation in the 1662 English BCP), which says:1 2. "it is requisite that no man should come to the holy Communion, but with a full trust in God's mercy, and with a quiet conscience herein, but requireth further comfort or counsel, let him come to me, or to someother Minister of God's Word, and open his grief; that he my receive such godly counsel and advice, as may tend to the quietying of his conscience and the removing of all scruple and doubtfulness".2 3. Consequently, the Reverend Mr. John Wesley proved such a minister when: "In the latter end of the year 1739, eight or ten persons came to the Rev. 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 meetings with prayer suited to their several necessities."3 4. In other words, "This was the rise of the United Societies. Such a society is no other than "a company of men having the form and seeking the power of godliness, united in order to 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"."4 5. Another summary of purpose is found in the 1796 letter of Rev. Coke to ME members, "Our grand object is to raise and preserve a holy and united people, Holiness is our aim; and we pay to regard to numbers, but in proportion as they possess the genuine principles of vital religion". Section V: Membership & General Rule1. Members shall be residents within the Missionary Diocese of the West. 2. "There is one only condition previously required of those who desire admission into these societies, a desire to flee from the wrath to come, and to be saved from their sins. But where this is really fixed in the soul, it will be shown but its fruits. It is therefore expected of all who continue therein, that they should continue to evidence their desire of salvation"5, First, by doing no harm (Isa. i.16, Rom. xii.9), by avoiding evil in every kind; especially, that which is most generally practiced. Such isThe taking the name of God in vain (See 3rd Com., Mat xi.37);The profaning the day of the Lord, either by doing ordinary work thereon or by buying or selling (See 4th Com., Isa lviii. 13-14, Num. xv.32-35; also tract, Word to Sabbath-Breaker);Drunkeness, buying or selling spiritous liquors, or drinking them, without necessity (See Rom. xiii.13, Mat xxiv.36- , 1Thes. v.6-8): Fighting, quarreling, brawling; brother going to law with brother; returning evil for evil, or railing for railing (See 6th Com., 1Cor vi.7, 1Cor v.11, Rom. xii.17): the using many words in buying or selling (Col. iii.9, Rev. xxi.8 & xxii.15, John viii.44, Eph. iv.25):The buying or selling uncustomed goods (Mat 22.21, Rom xiii.1): The giving or taking things on usury: i.e., unlawful interest (Exod. xxii.25, Lev. xxv.35-37, Jer.xv.10, Ezek. xviii.5-9, Jam. v.1-3):Uncharitable or unprofitable conversation, particularly speaking evil of magistrates or of ministers (Col. iv.6, Acts. xxiii.25): Doing to others as we would not they should do unto us (Mat. vii.12, Lk. vi.21):Doing what we know is not for the glory of God (1 Cor. x.31 & vi. 19-20): AsThe putting on of gold and 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 (Js v.13, Eph. 12.3, Col.iii.16-17): Softness and needless self-indulgence (Mat. x.38, Mark viii.34, Lk. ix.23) . Laying up treasures upon earth (Mat. vi.19-21, 1Tim. vi.9-10):Borrowing without probability of paying: or taking up goods without probability of paying them (Mark x.18-19, 1Cor. vi.8, Is. xxi.2 & xxxiii.1). 3. It is expected of all who continue in these societies, that they should continue to evidence their desire of salvation. Secondly, by doing good, by being in every kind, merciful after their power, as they have opportunity, doing good of every possible sort, and as far as is possible to all men (Isa. i.17, Mat. iii.8, Acts xxvi. 19-20, Rom.xii.9); To their bodies, of the ability which God giveth, by giving food to the hungry, by clothing the naked, by visiting or helping them that are sick, or in prison (Ecc. ix.10, Gal. v.10, Mat. xxv.31-46). 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 heart be free to it (2Thes. v.14, Lev. xix.17, Deut. vi.7, Heb. iii.12-13). By doing good especially to them that are of the household of faith, or groaning so to be; employing them preferrably to others, buying one of another; helping each other in business, and so much the more, because the world will love its own, and them only (Gal. vi.10, 1Jn iii.14). By all possible diligence and frugality, that the gospel be not blamed (Mat. v.16, Rom. xii.11 & 17, 1Tim. v.8, 1 Pe. 11.2, 1Cor. xv.58, 2Cor vi.3).By running with patience the race that is set before them denying themselves, and taking up their cross daily; submitting to bear the reproach of Christ, to be as the filth and off-scouring of the world, and looking that men should say all manner of evil of them falsely for the Lord's sake (Mat. xvi 24, Mark viii.34, Mat. v. 10-11, Mat. x.25, Mat. xix.28-29). 4. It is expected of all who desire to continue in these societies, that they should continue to evidence their desire of salvationThirdly, By attending upon all the ordinances of God* (Luke 1.16, Isa. lv.6). Such areThe public worship of God (Psa. xliii.4 and lxxxiv.10, Luke 11.37, Judges xx.26);The ministry of the word, either read or expounded (Acts xx.2, 2Tim. iv.2, Rom. x.17):The supper of the Lord (Acts ii.46, 1Cor xi.24); Family (Joshua xxiv.15, Acts x.2) and private prayer (Psa. cxix.164, Dan. vi.13, Acts ix.10, Mat. xiv.23 and vi.6);Searching the scriptures (Deut. vi.7, Psa. 1.2, Rev. 1.3, John v.39, Luke x.26, Acts xvii.11); and Fasting or abstinence (Joel 11.12, Mat. vi.17, Mark ix.29, 1Cor. viii.5 and ix.27)"Singing Hymns and Psalms and spiritual Songs (Mat. xxxi.30, James v.13, Col. iii.17)"6*also see sections XX and XXI of this document.5. "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 among us who observe them not, who habitually break any of them, let it be made known unto them who watch 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 soul."76. Those who join shall be tendered this statement regarding our General Rule: "N.B. It is plain from the Quotations annexed, that these Things are all of them agreeable to the Word of God, and the baptismal Vow, and consequently that to assent to them, is neither more nor less than to assent to a form of scriptural Christianity."8 7. Members are urged to peruse the Gospel (especially those accompanying scriptural proofs above) and the 39-articles, set forth in 1801, adopted by the United Episcopal Church, particularly the Ninth, Tenth, Eleventh, Twelfth, and Thirteenth which are included in Appendix B, 'Articles of Belief'.8. After song and prayer (see Section XXI), the Leader begins by, first, discussing the state of his own soul under the headings given by the General Rule, and then he asks "How does thy soul prosper?", starting with brethren sitting to his right-hand. 9. Serious Christians may attend meetings but not always, nor very frequently, unless they eventually desire membership. Section VI: Matrimony"Quest. 1. Do we observe any evil which has prevailed among our societies with respect to marriage. Answ. Many of our members have married with unawakened persons, not having the form of godliness nor seeking its power. This had produced bad; they have been either hindered for life, or have turned back to perdition. Many have unlawfully divorced or married very irregularly. Quest, 2. What can be done to put a stop to this? Answ. 1. Let every preacher enforce the apostle's caution, "Be ye not unequally yoked together". Let all oaths be tendered in sobriety. 2. Let him openly declare, whoever does this willfully and against counsel, will be exprelled from the society, and with doubtful cases let them be placed on trial. 3. When any such is expelled, let a suitable exhortation be joined. 4. Let all be exhorted to take no step in so weighty a matter without first advising with the most serious of their brethren."9Section VII: Dress"Quest. Should we insist on the rules concerning dress? Answ. By all means. This is no time to give any ecouragement to superfluity of apparel. Therefore give no tickets to any, till they have left off superfluous ornaments. In order to do this, 1. Let every one who has the charge of a society, read Homily on Dress, as well as Mr. Wesley's Sermon on the same, at least once a year. 2. In visiting the classes, be very mild, but very strict. 3. Allow of no exempt case: Better one suffer than many. 4. Give no ticket to any that wear high heads, enormous bonnets, ruffles, or rings."10 Section VIII: Use of Liquor "Quest. What directions shall be given concerning the sale and use of spirituous liquors?Answ. If any member of our society retail or give spirituous liquors, and any thing disorderly be transacted under his roof on this account, the preacher who has the oversight of the circuit shall proceed against him as in the case of other immoralities; and the person accused shall be cleared, censured, suspended or excluded to his conduct, as on other charges of immorality."11 Section IX: Regulation of Classes"Quest. 1. How shall we prevent improper persons from insinuating themselves into the society? Answ. 1. Give tickets to none until they are recommended by a leader, with whom they have met at least six months on trial. Answ. 2. Give notes to none but those who are recommended by one you know, or until they have met three or four times in a class. Answ 3. Read the rules to them the first time they meet."Answ. 4. Read the rules, again, the week after members are received. Quest. 2 What shall we do with those members of society, who wilfully and repeatedly neglect to meet their class?Answ. 1. Let the Helper visit them, at least once or twice, whenever it is practicable, and explain to them the consequence if they continue to neglect, viz. exclusion.Answ. 2. If they do not amend, let the helper exclude them in the society; shewing that they are laid aside for a breach of our rules of discipline and not for immoral conduct." 121. After the six-month trial period, a probationer may be received as a member of the Society. 2. "They shall watch over each other, not for Evil, but in Love; and they shall give and receive mutual Reproof in all meekness and patience."13 3. "They shall not be angry with those who blame the Society, but meekly and slowly bear with them. They shall take particular care not to think hard of those who do not care to join them, nor to shew any estimations of themselves because they are members of the society".14 [See Appendix C: the Rev. Berriman's Sermon]4. "They shall be watchful against any disgust to one another, and if any arise in them, they shall without delay tell they Party, and if that avail not, they shall then tell the minister."15 5. "If an excluded Member desires again to join the society, he shall first acknowledge his error; and if after a trial of three months, he appears to be reformed, he shall be re-admitted."16 6. "They shall particularly be careful not to rest in the Form of Godliness, but to seek the Power of it, and give all diligence that the humbling Love of God may be fixed abroad in their Souls, and that the peace of God, which passeth understanding, may keep their hearts in the saving knowledge of God and of his Son Jesus Christ our Lord."17Section X. OfficersQuest. What Officers mainly belong to this Society?Answ. These are the Assistants, Helpers, and Leaders of classes who answer the Episcopal Visitor. The labor of the Society, including its officers, shall restrict itself to the UE Missionary Diocese of the West. Section XI: Leaders1. "That it may the more easily be discerned, whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode. There are but twelve persons in every class, one of whom is styled The Leader. --- It is their duty, I. To see each person in his class once a week at least, in order, 1. To inquire how their souls prosper;2. To advise, reprove, comfort, or exhort, as occasion may require;3. To receive what they are willing to give, towards the relief of the preachers, church, and poor.II. To meet the preacher of the society once a week; in order, 1. To inform the laborers of any that are sick, or of any that walk disorderly, and will not be reproved."182. Leaders may be any Christian showing regular evidence of works meet for repentance, examined for sufficient grace and gifts. 3. Leaders are recommended by the Helper and approved by the Assistant. Kookok `Section XII. HelpersQuest. 1. How may a man become a Helper? Answ. Any minister or layman belonging to the United Episcopal Church, or in a church in partnership charity unity (10/22/20) with the United Episcopal Church. A helper is admitted by the Assistant once confirmed by the Episcopal Visitor. "Quest. 2. What is the duty of a Helper?Answ. 1. To preach. 2. To meet and examine the society, classes, and bands. 3. To visit the sick. 4. To preach in the morning where he can get hearers. N.B. We are fully determined never to drop morning preaching, and to preach at five o' clock in the former, and six in the winter, wherever it is practicable."195. To renew the tickets quarterly. 6. To receive, try, and expel members according to the discipline. 7. To hold watch-nights, prayer meetings, and love-feasts. 8. To keep an exact account of numbers in society. 9. To send an account of his circuit every quarter to the Assistant. 10. To enforce vigorously, but calmly, all the rules of the society. 11. To read the Rules in every society on a Quarterly basis. 12. He shall take care that a fast be held in every society in his circuit, before every Quarterly meeting (preferably the Friday preceding); and that a memo of it be written on all the class-papers. Quest. 3.What are the Rules of a Helper?"Answ. 1. Be diligent. Never be unemployed; never be trflingly employed. Never trifle away time neither spend any more time at any place than is strictly necessary. 2. Be serious. Let you motto be, holiness to the Lord. Avoid all ligthness as you would hell-fire, and laughing as you would cursing and swearing."20 3. "Converse sparingly and cautiously with women, 1 Tim. 5.2.Take no step towards marriage without first consulting with your brethren"21 "4. Believe evil of no one. Put the best construction on everything. You know the judge is always supposed to be on the prisoner's side. 5. Speak evil of no one; else you word especially would eat as doth a canker. Keep your thoughts within your own breast, till you come to the person concerned. 6. Tell every one what you think wrong with him, and that plainly, and as soon as may be, else it will fester in your heart. Make all haste, therefore, to cast the fire out of your bosom. 7. Do nothing as a gentleman. You have no more to do with this character than with that of a dancing-master. You are the servant of all, therefore: 8. Be ashamed of nothing but sin: not fetching wood, if time permit, or drawing water; not of cleaning your own shoes or your neighbor's.9. Take no money of anyone. If they give you food when you are hungry, or clothes when you need them, it is good. But not silver or gold. Let there be no pretence to say, we 'grow rich by the gospel'."22 10. Contract no debt without the knowledge the Helper or Visitor. "11. Be punctual. Do every thing exactly at the time. And do not mend our rules, but keep them; not for wrath but conscience' sake.12. Act in all things, not according to your own will, but as a son in the Gospel. As such it is your duty to employ your time in the manner which we direct: in preaching and visiting from house to house: in reading, meditation, and prayer. Above all, if you labor with us in the Lord's vineyard, it is neeful you should do that part of the advised work, at those times and places judged most for his glory."23 "Ques. 1 Should any other rule be added to the twelve?Answ. Only this: 'You have nothing to do but to save souls. Therefore spend and be spent in this work. And go always, not only to those who want you, but to those who want you most."24 Section XIII. Cases of Immorality"Quest. 1 What shall be done when a preacher or helper is under report of being guilty of some crime, expressly forbidden in the word of God, as an unchristian practice sufficient to exclude a person from the kingdom of grace and glory, and to make a subject of wrath and hell?"25Answ. Let the Assistant call as many officers as he think fit-- at least one, two, or three-- and if possible bring the accused and accuser face to face. If the person be clearly guilty, he shall be suspended from all official services. But if the accused be the Assistant, the society shall call in the Episcopal Visitor who will give judgement. If the accused and accuser cannot be brought face to face, but the supposed delinquent flees from trial, it shall be received as the presumptive proof of guilt; and out of he mouth of two or three witnesses he shall be condemned. "Quest. 2. What shall be done in cases of improper tempers, words, or actions?"26 Answ. The person so offending shall be reprehended by his senior in office. Should a second transgression take place, one, two or three officers are to be taken as witnesses. If he be not then cured, he shall be tried at next meeting, and, if found guilty and impenitent, shall be expelled. Section XIV: The AssistantQuest. Who may be an Assistant? Answ. 1. He shall be a minister within the United Episcopal church, or a minister from another Anglican church in partnership charity unity with the United Episcopal Church, and resident to the West. 2. The Episcopal Visitor shall admit and receive the Assistant. He may also be removed by the Visitor under necessity. Quest. What are the duties of the Assistant? 1. To travel through the district(s). 2. To admit, remove, or suspend preachers at intervals of conference. 3. To furnish Rules for every society, review accounts, and ensure papers are kept. 4. To call together quarterly meetings, as far as practicable, helpers, exhorters, stewards, and leaders to hear complaints and gently decide differences. 5. To care every part of the discipline is enforced. 6. To preside at society meetings; appoint Love Feasts, Watch Nights, Preaching points, and other prudential ordinances & itineraries. 7. To appoint and receive both collections and subscriptions.8. To take care that every society be duly supplied with books. 9. He will report to the Episcopal Visitor from time to time on the work and discipline of the society, regarding numbers, receptions and expulsions, those on trial, etc. Or, annually at Convocation. 11. To perform all the duties of a Helper. Section XV: Episcopal VisitorQues. Who may be a Visitor?Answ. 1. The Episcopal Visitor shall either be a Bishop in the United Episcopal Church (UECNA) with jurisdiction in the Missionary Diocese of the West (including the Presiding Bishop), or a Bishop of another Anglican Church in partnership charity unity with the UECNA, and resident to the West. The President of the Missionary Diocese of the West may likewise be the Visitor if a particular Anglican or UE Bishop is unavailable. 2. The Presiding Bishop of the UECNA shall receive the Visitor, and may remove or replace him as necessary. Section XVI: Society Meetings1. The meetings of society may be quarterly (in the case of circuits or districts) or annually (in nearness to the UECNA Missionary Diocese of the West). The Assistant normally presides, but so may a select Helper in the former's absence. The meeting will admit and expell preachers (both enfranchized and probationary) , assign stations, mark preaching-points, report the numbers of society, approve business affairs, hold trials and receive appeals for immoral conduct, examine reports and papers, read or amend the Society's discipline, appoint dates for future meetings, etc.. enfranchized persons are those men in good-standing, or good-will, with the Society as invited by the Assistant, or Episcopal Visitor, for discussion. Prudential forms of worship, like the Love Feast, should be had upon such meetings as well as fasting and prayer beforehand. 2."Q. Should we permit any serious person to be present when one of our societies meet?A. At some time he may, if he particularly desire it, but not always, nor the same person frequently."27 3. After prayer, at meeting "It is desired That all things may be considered as in the immediate presence of God; That we may meet with a simple eye, and as little children which have everything to learn; That every point may be examined from the foundation; That every person may speak freely whatever is in his heart, andThat every question proposed may be fully debated, and bolted to the brain." 28 Section XVII: Class Papers & Journals 1. Papers shall be kept by the Leaders recording the spiritual improvement of their class members so that ailments, as well as progress, and numbers are known. Papers shall be shared between the Helpers and Assitant at appropriate times. 2. Journals ought also be kept by each class member to record their spiritual improvement, especially when prayer is answered and grace given. In part, such letters help develop a testimony regarding the lively power and love of Christ, encouraging and stirring weaker brethren by examples of Christian improvement. Section XVIII: Psalms & Spiritual Songs Since the Class Rule includes privately sung Hymns as a prudential ordinance, the society shall use songs 'normal' to historical Methodists, especially Wesley's 1780 Collections of Hymns for the people called Methodist or the 1783 Collections of Pslams and Hymns. Section XIX: Translations of ScriptureThe Lessons at meeting shall be read from the translation of the Holy Scriptures, commonly known as the King James or Authorized Version (which is the StandardBible of this Society); or from one of the two translations known as Revised Versions, which are the English Revision of 1881 and the American Revision of 1901. Section XX: Sunday Service1. Regarding Anglican liturgy, Wesley said, "I believe there is no liturgy in the world, either in ancient or modern language, which breathes more of a solid, scirptural, rational piety, than the Common Prayer of the Church of England. And though the main of it was compiled considerably more than two hundred years ago, yet is the language of it not only pure, but strong and elegant, in the highest degree."29 2. The Book of Common Prayer, according to the Use of the Protestant Episcopal Church in the United States of America, accepted by the General Convention of 1928, also known as 'the standard book' in the UECNA, is hereby declared to be the Prayer Book of this Society. 3. Any other books other than the 1928 BCP shall be used in "addition to" and not "instead of" the 1928 BCP. 4. The Society shall hold no service during church hours unless there be no United Episcopal Church, or friendly evangelical church to in unity with the UECNA, within an hour's drive. 5. There shall be no administration of sacrament unless there be an ordained minister ultimately authorized by the Episcopal Visitor. 6. Whenever Divine Service is performed on the Lord's Day, the officiating person shall read either the Service of the Protestant Episcopal Church, approved by the General Convention in 1928-- also known as the standard book in the UECNA-- or at least the Lessons appointed by the calendar, including parts of the Church prayers (e.g., relevant collects). But we recommend the full service.7. An abridged Service Book (e.g., without the Order for Holy Communion or Ordinal) eventually may be provided, drawn from the historical American BCP.8 Let us continue to pray for the Supreme Rulers in these United States. Section XXI: Weekday Worship1. The use of the daily office or forms for family prayer in the 1928 Book of Common Prayer is commended. The select Lessons and Psalms should be read during the course of the week, even the 1922 or 1945 lectionary. See section XIX. 2. The litany should be read by Helpers and Assistants each Wednesday and Friday.3. Members shall Fast every Friday. 4. Weekday gatherings may use Josiah Woodward's Conference and Devotions for religious society given in Appendix E. Preaching services begin with song and prayer, ending in the same manner. Class meetings begin and end the same. A church collect may be included therein. 5. Occasional services, such as Forms of Prayer for the Love Feast and Covenant Service, shall be used if authorized by the Episcopal Visitor. See the appendix D for currently approved Forms. Section XXII: Instruction of ChildrenQuest. 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 children whose parents are in society or friends, meet them an , hour once a week; but were this is impracticable, meet them once in two weeks. 3. Procure our instructions 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 helpers and assistant(s) take a list of the names of the children; and if any of them be truly awakened, let them be admitted to the 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.9. We recommend such texts, provided by our book concern, as Instructions for Children and Prayers for Children with suitable Hymns Annexed both by J. Wesley. Helps for catechizing include An Evangelical Catechism by the Rev. Thomas Charles, A Short Commentary on the Church Catechism by the Rev. C. Wesley, as well as the older The Church Catechism Explained by the Rev. John Lewis. Section XXIII: Of Making Chapels or Preaching-Houses1. A mission statement exists where local Societies wish to establish a chapel with a denomination other than the United Episcopal Church. In such cases, let it be known: 2. We are "a network, or Society, of families and homes attending and promoting the private duties of Christian worship– neither intruding upon church hours nor the administration of gospel sacraments. In this respect, we draw upon the example of historic English, societal Protestantism. These private duties include the regular reading of holy scripture, daily family & closet prayers, catechizing of children, hymn & psalter-singing, mutual watching, & keeping Godly conversation as described by our General Rule. The society shall provide prudential advice, instruction, and occasional literature for advancing such duties among the people-- e.g., householders, Sabbath-School teachers, and others. Where divine Providence prompts, brethren may draw together forming chapel(s) or preaching-houses for the United Episcopal Church, or other denomination(s) [the plural indicating even federated chapels], without harm or scandal to the unity of the society or the profession of brotherly love. Regardless, all chapels will charitably and reasonably permit Helpers, and other officers of this Society, to access such properties for the continuance of societal fellowship and worship while wanted”30 3. There shall always be at least one trustee who belongs as a regular member of the Society as long as this Order persists. 4. Quest. 1. Is there any exception to the rule, 'Let the men and women sit apart?'Answ. There is no exception. Let them sit apart in all our chapels or houses.5. The Chapel-in-Formation in Fremont CA, aka. Littlewood UE Home Chapel, or "the Good Room", is an endeavor of this type. 6. Christian Unity is summed by Mr. Wesley’s sermon on ‘The Catholic Spirit’ (Sermon 39). HYPERLINK " catholic spirit john wesley&pg=PA410" \l "v=onepage&q=the catholic spirit john wesley&f=false" HYPERLINK "; ****Appendix A: The Peculiar Glory of the Methodists The following account regards the early rise and purpose of Methodism: 1. "Let us observe what God has done already. Between firty and sixty years ago, God raised up a few young men, in the University of Oxford, to testify those grand truths, which were little attended to. That without holiness no man shall see the Lord, that this holiness is the work of God, who worketh in us both to will and to do; that he doeth it of his own good plleasure, merely for the merits of Christ, that this holiniess is the mind that was in Christ, enabling us to walk as he also walked; that no man can be thus sanctified till he is justified; and that we are justified by faith alone. These great truths they declared on all occasions, in private and in public; having no design but to promote the glory of God, and no desire but to save souls from death."2. "From Oxford, where it first appeared, the little leaven spread wider and wider. More and more saw the truth as it is in Jesus, and received it in the love thereof. More and more found 'redemption through the blood of Jesus, even the forgiveness of sins.' They were born again of his Spirit, and filled with righteousness, and peace, and joy in the Holy Ghost. It afterwards spread to every part of the land, and a little one became a thousand. It then spread into North Britain and Ireland, and, a few years after into New York, Pennsylvania, and many other provinces in America, even as high as Newfoundland and Nova Scotia. So that, although at first this 'grain of mustard-seed' was 'the least of all the seeds', yet, in a few years, it grew into a 'large tree, and put forth great branches'."2 [The General Spread of the Gospel]3. "It may throw considerable light upon the nature of this work to mention one circumstance more, attending the present revial of religion, which, I apprehend, is quite peculiar to it. I do not remember to have either seen, heard, or read of anything parallel. It cannot be denied that there have been several considarable revivals of religion in England since the Reformation. But the generality of the English nation were little profited thereby, because they that were the subjects of those revivals, preachers as well as people, soon separated from the Established church, and turned themselves into a distinct sect. So did the Presbyterians first, afterwards the Independents, the Anabaptists, and the Quakers: And after this was done, they did scarce any good, except to their own little body. As they chose to separate from the church, so the people remaining therein separated from them, and generally contracted a prejudice against them. But these were immensely the greatest number; so that, by that unhappy separation, the hope of a general, national reformation was totally cut off."3 4. "But it is not so in the present revival of religion. The Methodists (so termed) know their calling. They weighed the matter at first, and, upon mature deliberation, determined to continue in the Church. Since that time, they have not wanted temptations of every kind to after their resolution. They have heard abundance said upn the subject, perhaps all that can be said. They have read the writings of the most eminent pleaders for separation, both in the past and present century. They have spent several days in a General Conference upon the very question, 'is it expedient (suppressing, not granting, that it is lawful) to separate from the Established church? But still they could see no sufficient cause to depart from their first resolution. So that their fixed purpose is, let the clergy or laity use them well or ill, by the grace of God, to ednure all things, to hold on their even curse, and to continue in the Church, maugre men or devils, unless God permits them to be thrust out."4 "Quest. Do we separate from the church? Answ 9. We conceive not. We hold communion therewith for conscience sake, by constantly attending both Word preached, and the Sacraments administered therein.Quest 10. What then do they mean who say, You separate from the Church. Answ. We cannot certainly tell. Perhaps they have no determinate meaning, unless by the Church they mean themselves, i.e., that part of the clergy who accused us of preaching false doctrine. And it is sure we do herein separate from them by maintaining the doctrine they deny.Quest 11. But do you not weaken the church? Answ. Do not they that ask this by the Church mean themselves? We do not purposely weaken any man's hands, but accidentally we may thus far: they who come to know the truth by us will esteem such as deny it less than they did before. But the church, in the proper sense, the congregation of English believers, we do not weaken at all. Quest 12. Do you entail a schism on the church? i.e., Is it not probable that your hearers after your death will be scattered into all sects and parties? Or that they will form themselves a distinct sect? Answer. 1. We are persuaded, the body of our hearers will even after our death remain in the church, unlesss they be thrust out. 2. We believe notwithstanding either that they will be thrust out, or that they will leaven the whole church. 3. We do, and will do, all we can to prevent those consequences which are supposed likely to happen after our death."5 5. "Near twenty years ago, immediately after their solemn consultation on the subject, a clergyman, who had heard the whole, said, with great earnestness, 'In the name of God, let nothinig move you to recede from this resolution. God is with you, of a truth, and so he will be, while hyou continue in the Church. But whenever the Methodists leave the Church, God will leave them". Lord, what is man! In a few months after, Mr. Ingrahm himself left the church, and turned all the societies under his care into congregations of Independents. And what was the event? The same that he had foretold-- They swiftly mouldered into nothing."66. "Some years later after, a person of honor told me, 'This is the peculiar glory of the Methodists. However convenient it might be, they will not, on any account or preference whatever, form a distinct party or sect. Let no one rob you of this glorying.' I trust none will, as long as I live. But the giver of this advice entirely forgot it in a very short time, and has almost ever since, been laboring to form independent congregations. "77. "Now let every impartial person judge whether we are accountable for any of these. None of these have any manner of connnexion with the original methodists. They are branches broken off from the tree. If they break from the Church also, we are not accountable for it. These, therefore, cannot make our glorying void, that we do not, will not, form any separate sect, but from principle remain what we always have been, true members of the Church of England"8 [On Laying the Foundation of a New Chapel, near the city-road, London] 8."Ye are a body of people who, being of no sect or party, are friends to all parties, and endeavor to forward all in heart reprofited thereby: because they , in the knowledge and love of God and man. Ye yourselves were at first called the Church of England, and though ye have and will have a thousand temptations to leave it, and set up for yourselves, regard them not. Be Church of England men still; do no cast aways the peculiar glory which God hath put upon you, and frustrate the design of Providence, the very end for which God has raised you up."9 [The Ministerial Office] (p. 556 Jackson ed.) 9. "Revolve all the histories of the Church, from the earliest ages, and you will find, whenever there was a great work of God in any particular city or nation, the subjects of that work soon said to their neighbors, “Stand by yourselves, for we are holier than you!” As soon as ever they separated themselves, either they retired into deserts, or they built religious houses; or at least formed parties, into which none was admitted but such as subscribed both to their judgment and practice. But with the Methodists it is quite otherwise: They are not a sect or party; they do not separate from the religious community to which they at first belonged. They are still members of the Church; — such they desire to live and to die. And I believe one reason why God is pleased to continue my life so long is, to confirm them in their present purpose, not to separate from the Church". 10. "Quest. What may we reasonably believe to be God's design in raising up the preachers called 'Methodists'? Answ. To reform the nation, and in particular the Church, to spread scriptural holiness throughout the land."1111. "Ques.18 National sins call aloud for national judgements. What shall we do to prevent them?Answ. The first Friday in every month, at least, speak expressly on this head and insist on the necessity of general repentance to prevent a general sourage." p. 158 Minutes"12. "We do not call ourselves Methodists at all. That we call ourselves members of the Church of England is certain. Such we ever were, and such we are to this day.” And, “We, by such a separation should not only throw away the peculiar glory God has given us, but should act in contradiction to that very end which we believe God hath raised us up,.. (so] the first message of all our preachers is to the lost sheep of the Church of England.”13. "We look upon England as that part of the world, and the church as that part of England, to which all we who are born and have been brought up therein, owe our first and chief regard. We feel in ourselves a strong xxx, a kind of natural affection for our country, which we apprehend christianity was never designed either to root out or to impair. We have a more peculiar concern for our brethren, for that part of our Countrymen, to whom we have been joined from our youth up, by ties of a religion as well as a civil nature. True it is, that they are in general, without God in the World. So much the more do our Bowels yearn over them. They do lie in darkness and the shadow of death. The more tender is our compassion for them. And when we have the fullest conviction of that complicated wickedness which covers them as a blood, then do we feel the most (and we desire to feel yet more) of that inexpressible emotion with which our blessed Lord beheld Jerusalem, and wept and lamented over it. Then are we the most willing 'to spend and to be spent' for them, yea, to 'lay down our livers for our brethren'."12 p. 337 Wesley and Church14. "And this is no way contrary to the profession which I have made above these fifty years. I never had any design of separating from the church. I have no such design now. I do not believe the Methodists in gneral design it when I am no more seen. I do and will do all that is in my power to prevent such an event. Nevertheless, in spit of all that I can do many of them will separate from it-- though I am apt to think not one half, pehraps not a third of them. These will be so bold and injudicious as to form a separate praty, which consequently will dwindle away into a dry, dull, separate party. In flat opposition to these I declare once more that I live and die a member of the Church of England, and that none who regard my judgment or advice will ever separate from it." 1787 Farther Thoughts. p. 322 Baker15. After our strange seperation from Britain, the American Methodist Episcopalians, for a time, adopted the 'Binding Minute' at the famed 1784 Christmas Conference in Baltimore which asked: "Quest. What could be done in order to the future union of the Methodists?Answ. During the life of the Reverend Mr. John Wesley, we acknowledge ourselves his son in the Gospel, ready to matters belonging to church government to obey him in all things"16. Regarding Wesley's limited ordinations in England, often blamed upon the influence of Thomas Coke (accused by his brother, C. Wesley, during his special correspondence with Seabury) upon Wesley's twilight years, Bishop Samuel Seabury said, "The plea of the Methodists is something like impudence. Mr. Wesley is only a presbyter, and all his Ordinations Presbyterian, and in direct opposition to the Church of England: And they can have no pretense for calling themselves Churchmen till they return to the unity of the Church, which they have unreasonably, unnecessarily, and wikedly broken by their separation and schism.17 ‘I am not afraid that the people called Methodists should ever cease to exist either in Europe or America. But I am afraid lest they should only exist as a dead sect, having the form of religion without the power. This will undoubtedly be the case unless they hold fast both the doctrine, spirit, and discipline with which they first set out. (John Wesley, Thoughts Upon Methodism) "Appendix B: Articles of Belief, taken from the 1801 version. IX. Of Original or Birth Sin.Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and 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 is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in Greek, φρονημα σαρκο?, (which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized; yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.X. 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 good works, to faith, and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.XI. 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, as more largely is expressed in the Homily of Justification.XII. Of Good Works.Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.XIII. Of Works before Justification.Works done before the grace of Christ, and the Inspiration of the Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.Appendix C: Sermon Preached to the Religious Societies in and about London, at their quarterly meeting, in the parish church of St. Mary le Bow, March 21st, 1738-9 (excerpt. p. 16-17, HYPERLINK " berriman sermon preach'd to religious societies&pg=PA1" \l "v=onepage&q=William berriman sermon preach'd to religious societies&f=false" HYPERLINK ", Whatever Rules or Methods you prescribe to yourselves, for improving one another in Knowledge and Virtue, be not rigorous in exacting the same Rules of other Men, nor conceive the worse opinion of them, because they do not, in every point, come up to the Standard of your example. It argues too great narrowness of Spirit, not to distinguish between the Means and the End, nor between those Means which are prescribed us by a proper Authority, and those which are Matter of our own choice, the result of private Prudence and Discretion. To grow in grace, is the concern of every Christian, but perhaps we may not all judge alike of every method by which such growth is promoted, since different methods have been used, with good success, by persons of different genius and capacity. And where the Laws of God and Man have left free scope and latitude, who shall presume to straiten and confiine it, or set up the scantlings of his own judgement, as the standard of common obligation? Under such conduct and management, our Christian graces will be in danger of diminishing, by the very Means we use to increase them; our Severities upon ourselves will be apt to degenerate into morossness towards others, and an uncharitable Love of censure will affect to usurp the place of Christian charity." Appendix D: Love Feasts and Covenant Service.For the 18th-century Love Feast we recommend the following form, taken from Frank Baker's Methodism and the Love-Feast, Epworth Press 1957. The form we use is below:Hymn (#505 from Collections, 'Come, and let us sweetly join')PrayerGrace Before Meat (Cennick's Hymn CXXX 'Before Meat')Cake DistributionAlms CollectionsPassing of Loving CupGrace After Meat (Cennick's Hymn CXXXI 'After Meat')Address to SocietyExhortationsOpen TestimoniesHymn (Supplement to the New Version, Te Deum Laudamus)Closing ExhortationBenedictionRespecting the Covenant Service, oftentimes had with a Watch Night, we use the Rev. Mr. John Wesley's Directions for Renewing Covenant, abridged from Joseph Allestree. HYPERLINK " for renewing our covenant john wesley&pg=PA1" \l "v=onepage&q=directions for renewing our covenant john wesley&f=false"\Appendix E: Woodwardian Liturgy suited to Religious ConferenceSee pp. 129-155 in Woodward's unabridged Account where it is better read than here HYPERLINK "; \l "v=onepage&q&f=false" for Conference & Devotion:The members of the Societey are often to mind one another, to be very punctual to their hour of meeting, and to wave lesser occasions that tend to divert them from coming to it. And when a competent Number of them are met, one of the leaders, (if helper be absent) or any other person desired, may begin the conference thus: [All standing]My Brethren, we are commanded of God, That our communication be such as tends to the edifying of one another, and such as ministers of grace to the hearers, Eph. iv.29. And we find the spirit of God commending the education of Timothy, That from a child he had known the Holy Scriptures, which were able to make him wise unto salvation, thro' faith which is in Jesus Christ, 2 Tim iii.15. Let us therefore endeavor at this time to edify one another in the things of God, with the greatest humility of mind, and the tenderest bowels of Christian charity. For indeed, Wherewithal shall a young man cleanse his way, but by taking heed thereto according to the word of God? Psal. cxix.9. And that it may please God to instruct our minds therein at this time, adn to direct our hearts and lives thereby; Let us now put up our prayers to God, (who is the giver of all grace, adn the author of all good) to accomplish this holy work in every one of us, by this holy Spirit, for the sake of Jesus Christ, his son our Savior. Then the leader may devoutly repeat these three Collects, all kneeling: Prevent us, O Lord, in all our doings with thy most gracious favor, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life, through Jesus Christ our Lord. Amen. O most blessed Lord! who hast caused all Holy Scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy Holy Word, we may embrace, and ever hold fast the blessed hope of everlasting life, which thou hast given us in thy Son, our Savior Jesus Christ. Amen. O God! for asmuch as without thee we are not able to please thee; mercifully grant, that thy holy Spirit may in all things direct and rule our hearts, thro' Jesus Christ our Lord. Amen. Then all rising, and seating themselves in their places, the leader my read a part of an approved exposition on the Holy Scripture, the Homilies of the Church, or on the Catechism, or another subject of Christian manners from any good book, etc. with times for questions and answer, for sake of method. And in order to a more advised conference upon the most important duties of our holy Religion; the leader (in absence of the helper) may, at the close of every weekly Assembly, propose the subject to be discoursed upon at their next Conference.Devotions set to the conclusion of Conference. Sentences.God is greatly to be feared in the assemblies of his Saints; and to be had in Reverence by all that are about him. Ps. lxxxix.7God is a righteous Judge, strong and patient; and God is provoked every day, Ps. vii.12God will bring every work into judgement, with every secret thing, whether it be good, or whether it be evil, Eccles. xii.1He that hideth his Sins shall not prosper but he that confesseth and forsaketh them, shall have mercy, Prov. xxviii.13If any Man sinneth, we have an advocate with the Father, Jesus Christ the Righteous; and he is the propitiation for our Sins, 1John ii.1-2O Come, let us worship, and fall down, and kneel before the Lord our Maker. Ps. ix. 5-6An Admonition may be read. My Brethren, since our gracious God has promised to be present, where two or three are gathered together in his Name, Matt. xviii.20, Let us duly consider what an awful thing it is to draw nigh to God; even to him who is able to save or destroy us for ever, Lk. xii.5. To him who sees our very hearts and secret Thoughts, and who hath struck some Persons dead in the Place, when they sought him not in due Order, Lev. x.1-2. As Nadab and Abihu, 2 Sam. vi.7. Uzzah. Num. xvi.35. Korah, and many others, 1Sam. vi.19. But we have a perfect and acceptable High Priest, the Lord Jesus Christ, Heb. vii.26. who will perfect and present our Petitions to his Father, and our Father, John xx.17. if we devoutly and sincerely serve him. And through this new and living Way we may approach to the Throne of Grace with humble Boldness, Heb. x.19. Wherefore let us gird up the Loins of our Mind, and rouse up our drowsy Affections, and watch over our deceitful Hearts, Js. 1.6 Let us pray in Faith and in Charity, with Fervency and Humility; 1 Tim. ii.8. considering that our present and future happiness depends upon our prevailing in Prayer, let us therefore beseech God to assist us in this great Duty with his Holy Spirit, Rom. viii.26 and thereby to help our Infirmities; and that he would graciously accept our unworthy Persons and Performances, thro' his Son Jesus Christ, whom he hath ordained to be a High Priest forever, to make Intercession for us, Heb. viii.25. Amen. Let us pray. Then all devoulty kneeling, they may join in this Confession of Sin(See p. in Standard Prayer Book). Lord's PrayerThen the Leader says, Collect 21Collect for the Day and Other Collects in the Common Prayer as may be suitable. Then all RisingLeader: Glory be to the Father, etc. All. As it was in the, etc.Leader. Praise ye the Lord. All: The Lord's Name be Praised. Then the Leader may read the following Admonition to the Praise of God, before the singing of a Psalm if time will permit. "Let us consider, my brethren, what cause we have to praise God, Ps. c.3. He is the author of our being; the Fountain of our Mercies; the God of our Life and of our salvation. O! praise the infinite Goodness of God, who made us little lower than the Angels in the state of our creation, Ps. viii.5. yea, who ath shewn to us fallen Men, more compassion than to the fallen Angels: For they are reserved in everlasting chains of darkness, to the judgement of the great Day, Jude6. whilst we have the Offers of eternal Redemption. And it pleases God to fit the Work of Sanctification, 2Cor v.5 whlst Devils are wholly given up to their malicious Perverseness. Let us consider, that Man was made by God to be the Mouth of the dumb creatures in the praise of their Creator: Man is to be the High Priest of the lower creation, to offer up a divine Service for the whole Congregation of sublunary Beings, Psal x.4. Let us remember, that Man's tongue is his Glory, Psa. lvii.8 a very wondeful and peculiar gift of God with the holy Psalmist, I will greatly praise the Lord with my Mouth; yea, I will praise him among the Multitude, Ps. cix.30. Let us observe, with what cheefulness the very birds tune their pleasant notes to the praise of their Maker, after their capacity. They have no storehouse nor barn, Matt. vi.26 and know not where they shall find the next mouthful of Meat, yet how pleasant are they! And how void of murmurs or sulleness! Finally, Let us consider, that by praising God now, we learn how to praise God in Heaven. This will be the Work and Happiness of that State of Glory, Rev. xix. Let us therefore join our sincere Praises in the Church below, to those more prefect Halleluhas of the saints above. It is said, Rev. xiv.3. That none could learn their song, but those that were redeemed from the earth. From which we may note, that true Holiness is that which will fit us for the Songs of Heaven. Let us therefore now strain up our Affections to the highest pitch, and so sing the praises of God in Heart and Spirit, that Angels and Saints may join with us now, and we with them forever more. Amen. Then a Psalm is sun, all standing up in this exalted part of divine worship. Then may they repeat the Apostle's Creed. All: Lord, we believe, help thou our Unbelief. Then all kneeling. After the Collect for Trinity-Sunday, the leader my proceed in prayer for the society, which may also be used in a private family."O most holy and blessed God! The Creator, Governor, adn Judge of all: Who hatest falsehood and hypocrisy, and wilt not accept the prayer of feigned lips: But hast promised to shew mercy to such as turn unto thee by true Faith and Repentance. Vouchsafe, we pray thee, to create in us clearn and upright Hearts, thro' an unfeigned Faith in thy son our Savior. To us indeed belongeth Shame and Confusion of Face. We are not worthy to lift up our Eyes or Voice towards Heaven: Our Natures are depraved, and our Ways have been perverse before the. O! let not thy Wrath rise against us, lest we be consumed in a Moment; but let thy merciful Bowels yearn over us, thro' thine All sufficient Grace and Mercy in our Lord Jesus Christ; since it hath pleased thee to offer him up as a Sacrifice for Sinners, vouchsafe, we beseech thee, to cleanse us from all iniquity, thro' his Blood. We believe that he is able to save to the uttermost those that come to thee by him; and we do earnestly desire to embrace him as our Prince and Savior: O! give us Repentance and Remission of Sin through his Name. All we, like Sheep have gone astray, everyone in his own way, good Lord, reduce us iinto thy Fold, through this great Shepherd of Souls; and be pleased to lay on him the Iniquity of us all. And as we have much to be forgiven, be pleased to incline our Hearts to love thee much, who forgivest Iniquity, Transgression, and Sin. Give us that Faith which worketh by Love, adn such Love as will constrain us to have regard to all thy Commandments. And make us to look carefully to all our Ways, that we may never again do anything whereby thy holy Name may be blasphemed, or thine Authority despised. Give us the deepest Humility, without which we can never be accepted of thee, our infinitely condescending God: Make us continually to tread in the steps of our blessed Lord and Savior; being of a meek and quiet Spirit, always influenced by the highest Love of thee our God, and by the most charitable Dispositions towards all Men. Vouchsafe to indue us with the saving knowledge of spiritual things, that we may receive all thy Truths in the Love of them, in all Patience, Purity, Justice, Temperance, Godliness, and Brotherly Kindness; that we may adorn our holy Profession, and resemble the Divine Goodness of thee our heavenly Father. And since we are not only weak and frail, but corrupt and sinful, vouchsafe, O Lord, to keep us by the Power of thine holy Spirit, that we may not fall from our avowed stedfastness in all Christian Duty. Preserve us from all sin and Vanity to which our Age, Condition, and Nature is prone, and to which the Devil and this World may at any time tempt us. Glorify, good God, thy strength in our weakness, thy grace in our pollution, and thy mercy in our salvaiton. May our holy Religion bbe grounded and settled in our Hearts; that out of the good Treasure of a gracious Heart, our speech may be savory, and our convesation exemplarly; and that we may be fruitful in all good Works, even to our old Age, and to our last Day. Fit us, we pray thee, for every state of Life into which thy Providence shall cast us, prosper our lawful undertakings; preserve us Night and Day; and prepare us for a hopeful death, and a blessed Eternity. Be pleased, we beseech thee, to bless all those Societies, who in Truth apply their Hearts to thy service and Glory, we pray thee be pleased to strengthen, establish, and settle both them and us in thy Faith, Fear, and Love. Let nothing in this World discourage us from the pursuit of those holy Purposes, which thy Spirit has at any time put into our Hearts and Minds. But make us all faithful to thee our avowed God, and our desired Portion, even unto Death, that we at last (with thy whole Church) may be Partakers of that eternal Life and perfect Bliss, which thou hast promised, through Jesus Christ, thy only begotten Son, our only Mediator and Redeemer. Amen. Then may be read the General Intercession and Thanksgiving from the Prayer Book.Then all standing up, the following Exhortation to Humility may be Read. "My brethren, since the great God doth often assure us in his Holy Word, That he will resist the Proud, but give grace to the Humble, Js. iv.6., 1Pe. v.5. Let us consider, that our Undertaking, though never so good, will fail and come to nought, except we be truly and deeply Humble, Lk. xiv.2. Indeed, it cannot be otherwise, because the proud person quits his reliance on God, to rest himself; which is to exchange a Rock for a reed. Alas! What are we, poor empty Nothings? Gen. xxxii.10. Yea, what is worse, condemned, perishing sinners! We have perhaps understanding now, but God can soon turn it into Madness, Dan. iv.42. We may have some attainments in Grace, but spiritual Pride will wither all, and soon reduce us to a very profligate and wretched state, Isa. lxvi.2. Such we have seen others tumble into, who have begun in the Spirit, and ended in the Flesh. What have we that we have not received? 1Cor. iv.7. And which he that gave it, may not as soon take it away? We that are young in years, and younger in Grace, 1Tim iii.6. are in Danger of self-conceit, and of being puffed up, which is a quicksand, in which thousands have been swallowed up and perished. It is not in vain, that the Apostle requires, That young men be exhorted to be sober minded, Tit. ii.6. Prov. xvi.18 which he elsewhere explains, when he says, Let no Man think of himself more highly than he ought to think, but to think soberly, Rom. xii.3., Isa. xiv. 12-13. By Pride the Angels fell from Heaven, 1 Tim.iii.6. And if ever we clim up to those blessed seats from which they are fall'n, it must be by the gracious steps of humility and lowliness of mind, Lk xviii.14. Wherefore let him that thinketh he standeth , take heed lest he fall, 1Cor. x.12. Let us walk humbly with our God, and with all men; and ever have lowly Thoughts of our vile selves, Rom. xi.20. and of our poor attainments, and of our defective performances: And with St. Paul, (who was in nothing behind the very chiefest Apostles) let us always say, I am Nothing, 1Cor.xiii.2. Let us therfore now sing to the Praise of God, to whom alone Praise is due.Here sing a Psalm: After which the leader may say; It is very meet and right, and our bounden Duty, we should at all Times, and in all places, give Thanks unto thee, O most blessed and bountiful God, in whose Hands our Breath is, and from whom cometh our Salvation. All. Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name, evermore praising thee, and saying, Holy, Holy, Lord God of Hosts! Heaven and earth are full of they Glory, Glory be to thee, O Lord most High. Amen. Leader. May the Grace of our Lord Jesus Christ, the Love of God, and the Fellowship of the Holy Ghost, be with us all evermore. Amen. ****Footnotes:1. Fletcher, John. The Nature and Rules of a Religious Society...the serious inhabitants of the parish of Madeley. Edmunds 1788, p. 102. Standard Prayer Book, p. 87-88. 3. Wesley, John. The Nature, Design, and General Rules, of the United Societies in London, Bristol, Kingswood and Newcastle. 6th ed. London 1750, p. 34. ibid, p. 45. ibid, p. 56. this article of the rule was borrowed from Fletcher's Nature and Rules, p. 147. Coke & Asbury, The Doctrines and Discipline of the Methodist Episcopal Church in America. Philaedelphia 1798, p. 1358. Fletcher, p. 159. Coke & Asbury, pp. 156-157. Also, Wesley’s General Rule had a direct relation to the discipline of other religious societies in and about London, particularly the group at Fetter-Lane founded by Br. James Hutton. While Wesley’s Discipline, here, forbids making many promises in business, Hutton’s Rule added a point about marriage, likewise guarding against ‘wanton covenants’. Seekers who desired to be admitted were asked:“What are your reasons for desiring this? Will you be entirely open? Using no kind of Reserve, least of all in the case of Love or Courtship. Will you strive against Desire of Ruling, of being first in your company, of having your own way? Have you any objection to any of our orders?”10. ibid, p. 159. Coke writes the following note regarding this help, "In this last quotation [Isa. iii.16-24] we have, 1. the crimes of luxury and wanton haughtiness described; and, 2. the punishment denounced, with which God would pursue these crimes. There is a peculiar emphasis in referring these vices of haughtiness, luxury, wantonness, and the love of superflouous ornament, to the daughters of Sion, that is, to the matrons and virgins of the holy city, chosen by God the hater of luxury and vanity; a mountain and city, which those daughters of Abraham inhabited, whom, above all others, outward adorning became not;-- the plaiting of the hair, etc. but the hidden man of the heart, modesty and humility." p. 16011. ibid., p. 17112. ibid, p. 146-14713. Fletcher, p. 1614. ibid, p. 1715. ibid, p. 1716. ibid, p. 1617. ibid, p. 1718. Wesley, The Nature, Design, and General Rules. p. 4-519. Coke & Asbury, p. 58. 20. Rack, Henry ed.. The Works of John Wesley V. 10. Abingdon Press 2011, p. 14021. Coke & Asbury, p. 5922. Rack, p. 140-14123. ibid, p. 14124. ibid, p. 15925. Coke & Asburty, p. 10926. ibid, p. 11027. Rack, p. 15828. ibid, p. 12529. Wesley, John. The Sunday Service of the Methodists Late in Connexion. London 1817, p. A230. Here, denomonitations (the plural sense) indicates cases of federated chapels.Notes to Appendix A:1. 2. ................
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