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115-552: In 1816, he wrote and printed at home The Book and Slavery Irreconcilable by a citizen of Virginia. In his journalistic career, he wrote over twenty-two books including biographies of Rev John Wesley and Napoleon Bonaparte . His book on Thomas Jefferson and his presidency has been lost. He was one of the founders of the American Anti-Slavery Society and worked fervently at developing an American Protestant alliance of churches. His Picture of Slavery in

230-767: A United States bishop to what would become the Protestant Episcopal Church in America. Wesley ordained Thomas Coke as superintendent of Methodists in the United States by the laying on of hands , although Coke was already a priest in the Church of England. He also ordained Richard Whatcoat and Thomas Vasey as presbyters; Whatcoat and Vasey sailed to America with Coke. Wesley intended that Coke and Francis Asbury (whom Coke ordained as superintendent by direction of Wesley) should ordain others in

345-416: A clear resolution seemed unlikely. On 22 December 1737, Wesley fled the colony and returned to England. One of the most significant accomplishments of Wesley's Georgia mission was his publication of a Collection of Psalms and Hymns . The Collection was the first Anglican hymnal published in America, and the first of many hymn books Wesley published. It included five hymns he translated from German. As

460-720: A firebrand, a disturber of their peace, and the Northern proslavery ministers and presses opposed and calumniated him with much vigor. He was for some years acting editor of the Christian Intelligencer , the organ of the Reformed Dutch Church. On the afternoon of November 20, 1845, he died. The funeral services were held in the Middle Dutch Church, 23 November. Rev Thomas De Witt, in the course of his remarks, said of him, that like as

575-436: A ghost called 'Old Jeffery'. In June 1720, Wesley entered Christ Church, Oxford . After graduating in 1724, Wesley stayed on at Christ Church to study for his master's degree . He was ordained a deacon on 25 September 1725— holy orders being a necessary step toward becoming a fellow and tutor at the university. On 17 March 1726, Wesley was unanimously elected a fellow of Lincoln College , Oxford. This carried with it

690-543: A method of saving souls was "almost a sin." He recognised the open-air services were successful in reaching men and women who would not enter most churches. From then on he took the opportunities to preach wherever an assembly could be brought together, more than once using his father's tombstone at Epworth as a pulpit . Wesley preached to create repentance, prayed for conversion, dealt with hysterical behaviour, and preached to upwards of thousands through field preaching. Wesley continued for fifty years—entering churches when he

805-675: A method that Outler termed the Wesleyan Quadrilateral . In this method, Wesley believed that the living core of Christianity was contained in Scripture (the Bible ), and that it was the sole foundational source of theological development. The centrality of Scripture was so important for Wesley that he called himself " a man of one book ," although he was well-read for his day. However, he believed that doctrine had to be in keeping with Christian orthodox tradition. So, tradition

920-505: A million copies of it be distributed broadcast… Yours to break every yoke, Wm Lloyd Garrison to Theodore Bourne." While other champions have arisen who have done valiantly for the Church of Christ against Rome, to him belongs the credit of taking the early lead in the conflict against the Papacy in the United States. Having thoroughly investigated the system in Canada, he beheld with alarm

1035-498: A more sublime view of the law of God; and he resolved to keep it, inwardly and outwardly, as sacredly as possible, believing that in obedience he would find salvation. He pursued a rigidly methodical and abstemious life, studied Scripture, and performed his religious duties diligently, depriving himself so that he would have alms to give. He began to seek after holiness of heart and life. Wesley returned to Oxford in November 1729 at

1150-412: A priest on 22 September 1728, Wesley served as a parish curate for two years. In the year of his ordination, he read Thomas à Kempis and Jeremy Taylor , showed his interest in mysticism , and began to seek the religious truths which underlay the great revival of the 18th century. The reading of William Law 's Christian Perfection and A Serious Call to a Devout and Holy Life gave him, he said,

1265-608: A result of his experience in Georgia, Wesley became depressed. While on his voyage home to England, he had the opportunity to think about his own religious faith. He found that, although he had committed to the life of following Christ, he was dissatisfied with his spiritual soundness and felt inadequate to preach , especially after witnessing the confident way in which the Moravians had preached their faith. Both he and Charles received counsel from Moravian minister Peter Boehler , who

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1380-785: A result of his labors, coupled with those of Garrison, who had established the Liberator in Boston, in 1831, the American Antislavery Society was formed. Thereafter his attention was divided between the two foes of the Republic and of a pure Christianity. Under the title of " Picture of Slavery in the United States ", he published his former work originally printed in Virginia. "The Book and Slavery Irreconcilable," adding largely to it from his personal recollections of

1495-567: A scale of 1 to 9. Wesley also regarded the contempt with which he and his group were held to be a mark of a true Christian. As he put it in a letter to his father, "Till he be thus contemned, no man is in a state of salvation." On 14 October 1735, Wesley and his brother Charles sailed on The Simmonds from Gravesend in Kent for Savannah in the Province of Georgia in the American colonies at

1610-550: A senior travelling preacher or "assistant." Conferences with Wesley, travelling preachers and others were convened annually for the purpose of co-ordinating doctrine and discipline for the entire connection. Classes of a dozen or so society members under a leader met weekly for spiritual fellowship and guidance. In the early years, there were "bands" of the spiritually gifted who consciously pursued perfection. Those who were regarded to have achieved it were grouped in select societies or bands. In 1744, there were 77 such members. There also

1725-754: A separate society. "Thus," he wrote, "without any previous plan, began the Methodist Society in England." He soon formed similar societies in Bristol and Kingswood, and Wesley and his friends made converts wherever they went. From 1739 onward, Wesley and the Methodists were persecuted by clergy and religious magistrates for various reasons. Though Wesley had been ordained an Anglican priest, many other Methodist leaders had not received ordination . And for his own part, Wesley flouted many regulations of

1840-537: A shortage of clergy in the colony largely limited his ministry to European settlers in Savannah. While his ministry has often been judged to have been a failure in comparison to his later success as a leader in the Evangelical Revival , Wesley gathered around him a group of devoted Christians, who met in a number of small group religious societies. At the same time, attendance at Communion increased over

1955-630: A society in Aldersgate Street, where one was reading Luther's Preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from

2070-706: A split into two publications, publication ceased in 1975. The Methodist Book concern was authorized by the General Conference to publish The Christian Advocate for 147 years. Its publishing location would change as the Methodist Church expanded westward and the slavery issue divided the church in 1844. After the church united again, what had become a monthly magazine was finally edited in Chicago and printed in Nashville, Tennessee , in 1939. It

2185-535: Is reflected in his theology of Methodism. Wesley arrived in the colony in February 1736, and lived for a year at the parsonage that stood on the site of today's Oliver Sturges House . He approached the Georgia mission as a High churchman , seeing it as an opportunity to revive " primitive Christianity " in a primitive environment. Although his primary goal was to evangelise the Native American people,

2300-612: Is shown on an 18th-century map, where it rests between Tabernacle Street and Worship Street in the Moorfields area of London. When the Wesleys spotted the building atop Windmill Hill, north of Finsbury Fields , the structure which previously cast brass guns and mortars for the Royal Ordnance had been sitting vacant for 23 years; it had been abandoned because of an explosion on 10 May 1716. The Bristol chapel (built in 1739)

2415-624: Is the Word of God revealed "so far as it is necessary for our salvation." Christian Advocate The Christian Advocate was a weekly newspaper published in New York City by the Methodist Episcopal Church . It began publication in 1826 and by the mid-1830s had become the largest circulating weekly in the United States, with more than 30,000 subscribers and an estimated 150,000 readers. After changes of name and

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2530-637: The Christian Advocate . Bourne's first settlement was at Baltimore , where also for some years he edited the Baltimore Daily Gazette . About the year 1809, he removed to New Glasgow, Virginia , and thence to Port Republic, Virginia , where the first Presbyterian church built in that town was erected. He afterward removed to Harrisonburg in Rockingham County, Virginia, where he originated and became Secretary of

2645-652: The Christian Advocate as "an entertaining, instructive and profitable family visitor." This week, in one of the most ambitious ventures in the history of church publishing, the U.S. Methodist Church split the 130-year-old Christian Advocate into two visitors—one entertaining (Together) and one instructive. The instructive visitor is for ministers: a trim, digest-sized monthly called The New Christian Advocate , packed with 22 pithy articles under such headings as Church Administration, Architecture & Building, Pastor & Parsonage. Illustrations and features enliven

2760-628: The Christian Alliance being one of them; these after a time united, and were merged into the American and Foreign Christian Union . Dr W C Brownless became his principal coadjutor, and the Protestant Vindicator succeeded to the Protestant , which maintained the controversy for some years longer. But he did not forget his animosity to slavery; he was equally devoted to the destruction of that iniquitous system, and as

2875-495: The Christian civilization of Africa," and "the cultivation of cotton there by free labor." In this beautiful panegyric Mr. Garrison renders ample testimony to the friend and preceptor from whom he derived his doctrines, his enthusiasm, and who animated his courage for his lifelong work of abolition. "Boston, Nov. 18, 1858. I confess my early and large indebtedness to him for enabling me to apprehend, with irresistible clearness,

2990-484: The Religious Tract Society , and witnessed the system of American slavery. Believing himself ordained to preach the truth, he denounced the evils of the system publicly and privately. His steadfast opposition to the system of slavery was a constant offense to the slave-owners, who determined to get him away from Virginia. He was the object of persistent persecution. In 1815, he presented an overture to

3105-588: The established Church of England, insisting that the Methodist movement lay well within its tradition. In his early ministry years, Wesley was barred from preaching in many parish churches and the Methodists were persecuted; he later became widely respected, and by the end of his life, was described as "the best-loved man in England". John Wesley was born on 28 June [ O.S. 17 June] 1703 in Epworth , 23 miles (37 km) north-west of Lincoln . He

3220-534: The " Holy Club ", a society formed for the purpose of the study and the pursuit of a devout Christian life. After an unsuccessful two-year ministry in Savannah, Georgia , he returned to London and joined a religious society led by Moravian Christians . On 24 May 1738, he experienced what has come to be called his evangelical conversion. He subsequently left the Moravians and began his own ministry. A key step in

3335-560: The " itinerancy " and insisted that his preachers submit to its rules. John Wesley had strong links with the North West of England , visiting Manchester on at least fifteen occasions between 1733 and 1790. In 1733 and 1738 he preached at St Ann's Church and Salford Chapel, meeting with his friend John Clayton . In 1781 Wesley opened the chapel on Oldham Street —part of the Manchester and Salford Wesleyan Methodist Mission , now

3450-641: The "United Societies". These were the nucleus of the Methodist Discipline , still the basis of modern Methodism. Wesley laid the foundations of what now constitutes the organisation of the Methodist Church . Over time, a shifting pattern of societies, circuits, quarterly meetings, annual conferences, classes, bands, and select societies took shape. At the local level, there were numerous societies of different sizes which were grouped into circuits to which travelling preachers were appointed for two-year periods. Circuit officials met quarterly under

3565-563: The "bands" into which the Fetter Lane Society was divided and published a collection of hymns for them. He met frequently with this and other religious societies in London but did not preach often in 1738, because most of the parish churches were closed to him. Wesley's Oxford friend, the evangelist George Whitefield , was also excluded from the churches of Bristol upon his return from America. When Wesley reached Bristol,

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3680-401: The 11 allotted to him. Out of this grew the Methodist class-meeting system in 1742. To keep the disorderly out of the societies, Wesley established a probationary system. He undertook to visit each society regularly in what became the quarterly visitation, or conference. As the number of societies increased, Wesley could not keep personal contact, so in 1743 he drew up a set of "General Rules" for

3795-587: The Anglican Church to preach and do pastoral work. This expansion of lay preachers was one of the keys to the growth of Methodism. As his societies needed houses to worship in, Wesley began to provide chapels, first in Bristol at the New Room , then in London (first The Foundery and then Wesley's Chapel ) and elsewhere. The Foundery was an early chapel used by Wesley. The location of the Foundery

3910-593: The Antislavery riots in New York about the year 1834: An Antislavery meeting was held at Broadway Hall, in Broadway, above Howard Street, next to the famous Tattersalls. That large, quaint building stood gable end to the street, and its sloping roof descended just below the side windows of the hall of the meeting. Among other noted speakers Mr Garrison was present; while the exercises were progressing, an onslaught

4025-583: The Bible's man-stealing passage and the 1806 statement had been the central pillars of his formal protest and his book. He appealed again in 1817. The General Assembly delayed making a decision. In 1818, the General Assembly upheld his presbytery's decision to de-frock him. This decision locked the largest Presbyterian denomination into official theological neutrality on the slave issue until 1866. Its invectives are so keen and so pungent as to have formed

4140-676: The Church of England as young adults. As in many families at the time, Wesley's parents gave their children their early education. Each child, including the girls, was taught to read as soon as they turned five years old. They were expected to become proficient in Latin and Greek and to have learned major portions of the New Testament by heart. Susanna Wesley examined each child before the midday meal and before evening prayers. The children were not allowed to eat between meals and were interviewed singly by their mother one evening each week for

4255-479: The Church of England concerning parish boundaries and who had the authority to preach. This was seen as a social threat that disregarded institutions. Clergy attacked them in sermons and in print, and at times mobs attacked them. Wesley and his followers continued to work among the neglected and needy. They were denounced as promulgators of strange doctrines, fomenters of religious disturbances; as blind fanatics, leading people astray, claiming miraculous gifts, attacking

4370-553: The Church of England, believing that Anglicanism was "with all her blemishes, [...] nearer the Scriptural plans than any other in Europe". In 1745 Wesley wrote that he would make any concession which his conscience permitted, to live in peace with the clergy. He could not give up the doctrine of an inward and present salvation by faith itself; he would not stop preaching, nor dissolve the societies, nor end preaching by lay members. In

4485-473: The General Assembly raising the question of whether Presbyterians who owned slaves could be Christians. The Assembly refused to act. Upon his return home to Harrisonburg, his presbytery voted his deposition from the ministry, i.e., de-frocking: removal from the ministry, sometimes known as "the right boot of fellowship." In 1816, he published The Book and Slavery Irreconcilable , the most critical American anti-slavery book of its day. The theological importance of

4600-566: The Greek New Testament . They prayed every waking hour for several minutes and each day for a special virtue. While the church's prescribed attendance was only three times a year, they took Communion every Sunday. They fasted on Wednesdays and Fridays until nones (3:00 pm) as was commonly observed in the ancient church. In 1730, the group began the practice of visiting prisoners in gaol . The men preached, educated, and relieved gaoled debtors whenever possible, and cared for

4715-557: The Picture of Slavery, and afford important aid to those who seek for information upon those topics. The antislavery controversy in New York and elsewhere occasioned riots and violence. A doctrine of "compensated emancipation" was presented as an option. Some believed that no moral suasion or offered compensation could have removed the curse of slavery, and that it was useless to speculate on "what might have been" —we know what was, and what has been— and that perhaps Divine Justice required

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4830-478: The Popes ; and other works. Various biographies of the early 20th century U.S. antiwar socialist Greenwich Village radical Randolph Bourne , mention a grandfather on his father, Charles Bourne's side, who was a famous abolitionist, a pastor at Sleepy Hollow, and a writer. Randolph Bourne's great-grandfather was Rev George Bourne. His grandfather was Rev Theodore Bourne, the writer of the above extracts. George Bourne

4945-508: The Republic of Letter." As it has been so long taken for granted that Mr. Garrison was the originator and prime leader of the Antislavery conflict, I will, before giving a sketch of The Pioneer of "Antislavery" in America, present to the public a copy of a letter addressed to the writer by Mr. Garrison in 1858. It was written currente calamo , in answer to the writer of the African Civilization Society , "to promote

5060-623: The Romish Antichurch, and of the Greek, Oriental, and English Church, and of the "Fathers" and historians of the first four centuries. It contains a chronological table By his Picture of Slavery, and by his labors among the Methodist Churches, North, he aroused many of the Northern preachers to that enthusiasm for liberty which culminated in the division of the M E Church. The Southern Churches regarded Bourne as an agitator,

5175-524: The United States of America was published in 1834 and included illustrations of whippings and an auction. He also was the editor of various publications dealing with anti-slavery and poperism , most notably the Christian Intelligencer at the time of his death in New York City on November 20, 1845. Several of his sons were also prominent abolitionists in the United States. George Bourne descended from an ancestral line embracing some of

5290-587: The Wilberforces, Clarksons, Buxtons, and their compeers. In 1802 he paid a visit to the United States to assess the propriety of making it his home for ministerial labors. He wrote "Cursory Remarks of the United States of America" which is in the Library of Congress . He determined to return and settle, believing that greater freedom of conscience and liberty could be enjoyed in the United States than in England. At that time Dissenters were still compelled to use

5405-444: The advancing band stood still for a moment in astonishment and mute admiration of the courage of the burly looking "dominie," whose splendid physique and fearless eye showed them an undaunted foe. At last one of them swung his hat and cried out "Three cheers for the dominie!" which they gave with a will, and leaving him unmolested, they chased out the remainder of the audience, who were glad to escape without personal violence. Garrison,

5520-426: The awful retribution of blood for blood. In this view it would seem that his eminent servant of God was conscious of a mission, that he could not avoid the duty allotted to him, and that his courage, fidelity, and intrepidity were bestowed upon him to enable him to discharge the task. A striking instance of his courage was admiringly related by the late Thomas Downing and by Dr Henry Highland Garnet , as occurring during

5635-449: The believer; however, he taught that it was by faith a believer was transformed into the likeness of Christ . He held that, in this life, Christians could achieve a state where the love of God "reigned supreme in their hearts", giving them not only outward but inward holiness. Wesley's teachings, collectively known as Wesleyan theology , continue to inform the doctrine of Methodist churches. Throughout his life, Wesley remained within

5750-572: The book was that Bourne identified slaveholding as a sin. In his protest in 1815, he cited I Timothy 1:10, which links whoremongers and man-stealers. The Westminster Larger Catechism (1647) cites this verse (A. 142) in listing crimes against the Ten Commandments . This document has been one of the three official standards of American Presbyterianism from its formation in 1720. The 1816 General Assembly retroactively removed this reference from his protest on procedural grounds. The reason for this

5865-494: The books of which he was the author are the following, in addition to those referred to: Picture of Quebec, Old Friends, The Reformers, Lorette, the History of a Canadian Nun; American Textbook of Popery, and Illustrations of Popery. It was the result of forty years of study. It is the concentrated information derived from over seven hundred volumes of writings of the most noted doctors, bishops, deans, cardinals, saints, and popes of

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5980-442: The charge that "rigorous fasting" had hastened his death, Wesley noted that Morgan had left off fasting a year and a half since. In the same letter, which was widely circulated, Wesley referred to the name "Methodist" with which "some of our neighbors are pleased to compliment us". That name was used by an anonymous author in a published pamphlet (1732) describing Wesley and his group, "The Oxford Methodists". This ministry, however,

6095-463: The church, nor did he intend to, but he must and would save as many souls as he could while alive, "without being careful about what may possibly be when I die." Although Wesley rejoiced that the Methodists in America were free, he advised his English followers to remain in the established church. The 20th-century Wesleyan scholar Albert Outler argued in his introduction to the 1964 collection John Wesley that Wesley developed his theology by using

6210-468: The city was booming with new industrial and commercial development. Because of this, there were social uproars with riots and religious troubles. About a fifth of the population were Dissenters , while many of the Anglicans possessed a religious enthusiasm that made them receptive to Wesley's message and approach. Going to the neighbouring village of Kingswood , in February 1739, Whitefield preached in

6325-733: The clergy of the Church of England for certain services. After his return to England, he married Mary Oland Stibbs of Bath , Somerset. She to belong to the congregation of the Rev William Jay. They were married in St James' Church , Bristol , September 6, 1804, and shortly after sailed for New York. In 1805 he met the notorious scoffer Thomas Paine at the house of a bookseller in Maiden Lane. Paine confessed his motives for his infamous attacks on Christianity, recently republished in

6440-498: The clergy of the Church of England, and trying to re-establish Catholicism . Wesley felt that the church failed to call sinners to repentance , that many of the clergy were corrupt, and that people were perishing in their sins. He believed he was commissioned by God to bring about revival in the church, and no opposition, persecution, or obstacles could prevail against the divine urgency and authority of this commission. The prejudices of his High-church training, his strict notions of

6555-810: The controversial works of the sixteenth and following centuries. Among others William Fulke 's Confutation of the Rheims Bible ; Richard Baxter 's Key for Catholics or Jesuit Juggling ; Scipio DeRicci 's Female Convents ; the Secreta Monita of the Jesuits; Taxatio Papalis ; History of the Waldenses ; Conyers Middleton 's Letter from Rome ; Martin Luther On the Galatians ; John Davenant on Colossians ; Archibald Bower 's History of

6670-409: The course of nearly two years in which he served as Christ Church 's parish priest. Nonetheless, Wesley's High Church ministry was controversial among the colonists and it ended in disappointment after Wesley fell in love with a young woman named Sophia (or Sophy) Hopkey. He hesitated to marry her because he felt that his first priority in Georgia was to be a missionary to the Native Americans, and he

6785-425: The day, including the abolition of slavery and support for women preachers. Although he was not a systematic theologian , Wesley argued against Calvinism and for the notion of Christian perfection , which he cited as the reason that he felt God "raised up" Methodists into existence. His evangelicalism, firmly grounded in sacramental theology, maintained that means of grace played a role in sanctification of

6900-508: The development of Wesley's ministry was to travel widely and preach outdoors , embracing Arminian doctrines . Moving across Great Britain and Ireland, he helped form and organise small Christian groups (societies and classes ) that developed intensive and personal accountability, discipleship , and religious instruction. He appointed itinerant , unordained evangelists—both women and men—to care for these groups of people. Under Wesley's direction, Methodists became leaders in many social issues of

7015-440: The earlier presentations of that form of Antislavery known as "abolition without compensation," or "immediate abolition," they have failed to account for its origin. They have not explained why there was so great a change from the spirit and method of the advocates of emancipation of the era following the Revolution. It is fully time, therefore, that the persistent advocate of the doctrine of "immediate abolition without compensation,"

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7130-454: The editor and co-owner of the Baltimore Daily Gazette in 1806. In 1810 he moved to Virginia and became a Presbyterian minister. He studied at the seminary at Homerton , London. Being a staunch nonconformist , and inclined in favor of a republican form of government, he wrote articles which attracted attention, even of the cabinet ministry of that day. He took part in the growing discussions regarding slavery and slave-trade, along with

7245-424: The engagement, though this is disputed. Subsequently, Grace married John Bennett, a preacher. As the societies multiplied, they adopted the elements of an ecclesiastical system . The divide between Wesley and the Church of England widened. The question of division from the Church of England was urged by some of his preachers and societies, but most strenuously opposed by his brother Charles. Wesley refused to leave

7360-438: The fields, of which he [Whitefield] set me an example on Sunday; having been all my life till very lately so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin if it had not been done in a church. Wesley was unhappy about the idea of field preaching as he believed Anglican liturgy had much to offer in its practice. Earlier in his life he would have thought that such

7475-440: The first day of January 1830, he commenced the publication of The Protestant , the first Journal published in America devoted to the antipapal controversy. When he raised the standard of Protestantism, in 1830 in New York, there was no "Protestant Society", no "Christian Alliance" or "Christian Union", to stand behind and encourage him. He was the originator of the Protestant Reformation Society, which led to other associations,

7590-490: The hypocrisy of the Colonization Scheme, and his reprobation of a "Negro-hating, slaving-holding religion." He was both a "sun of thunder," and "a son of consolation." Never has slavery had a more indomitable foe or freedom a truer friend. "You inquire whether you father was not the author of the work entitled Slavery Illustrated in its Effects upon Woman, published in this city, in 1837, by Isaac Knapp . He was, as every line of it bears witness. I wish it could be republished and

7705-401: The idea of uninterrupted succession a "fable". Edward Stillingfleet 's Irenicon led him to decide that ordination (and holy orders ) could be valid when performed by a presbyter rather than a bishop. Nevertheless, some believe that Wesley was secretly consecrated a bishop in 1763 by Erasmus of Arcadia , and that Wesley could not openly announce his episcopal consecration without incurring

7820-432: The inherent patibility with the spirit and precepts of Christianity. I felt and was inspired by the magnetism of his lion-hearted soul, which knew nothing of fear, and trampled upon all compromises with oppression, yet was full of womanly gentleness and susceptibility; and mightily did he aid the Antislavery cause in its earliest states by his advocacy of the doctrine of immediate and unconditional emancipation, his exposure of

7935-429: The law of sin and death." A few weeks later, Wesley preached a sermon on the doctrine of personal salvation by faith, which was followed by another, on God's grace "free in all, and free for all." Considered a pivotal moment, Daniel L. Burnett writes: "The significance of Wesley's Aldersgate Experience is monumental ... Without it, the names of Wesley and Methodism would likely be nothing more than obscure footnotes in

8050-420: The methods and proprieties of public worship, his views of the apostolic succession and the prerogatives of the priest, even his most cherished convictions, were not allowed to stand in the way. Seeing that he and the few clergy cooperating with him could not do the work that needed to be done, Wesley was led, as early as 1739, to approve local preachers . He evaluated and approved men who were not ordained by

8165-510: The model for that style of denouncing the evils of slavery which became afterward so noted in the armory of Garrison and his friend, Wendell Phillips , and others." About the year 1824 he was called from Mount Pleasant or Sing Sing Academy to take charge of the Congregational Church just commenced at Quebec , Canada, of which he was the first pastor. "Several ably written accounts of the rise, progress and history of antislavery conflict in America have been published, but for lack of data covering

8280-593: The names illustrious as martyrs and confessors in the first annals of the Reformation and the era succeeding, and to be early placed under decided religious influences, and among favorable religious associations. His father, Samuel Bourne, was for thirty years a deacon of the Congregational Church at Westbury. His mother was Mary Rogers, a lineal descendant of John Rogers , the Proto-martyr in

8395-617: The newly founded Methodist Episcopal Church in the United States. In 1787, Coke and Asbury persuaded the American Methodists to refer to them as bishops rather than superintendents, overruling Wesley's objections to the change. His brother, Charles, was alarmed by the ordinations and Wesley's evolving view of the matter. He begged Wesley to stop before he had "quite broken down the bridge" and not embitter his [Charles'] last moments on earth, nor "leave an indelible blot on our memory." Wesley replied that he had not separated from

8510-464: The open air to a company of miners. Later he preached in Whitefield's Tabernacle . Wesley hesitated to accept Whitefield's call to copy this bold step. Overcoming his scruples, he preached the first time at Whitefield's invitation a sermon in the open air , at a brickyard, near St Philip's Marsh , on 2 April 1739. Wesley wrote, I could scarce reconcile myself to this strange way of preaching in

8625-586: The originator of the American Antislavery Society and conflict, should be duly noticed, more especially as it will relieve the Churches from the apprehension that the contest originated with opponents of Christianity." Bourne was one of the most indefatigable students and workers of his day. He was scarcely ever without pen and paper, or book, in hand, even at his meals. In addition to the constant demand on him for matter for his paper, he

8740-495: The pages between pastoral shoptalk ranging from "Preaching on Controversial Issues" to "Psychiatry Needs Religion." In 1959 editors of The New Christian Advocate changed the name back to The Christian Advocate and its format from pocket size to full size, with circulation bi-monthly. In 1973, due to declining circulation, the United Methodist Board of Publishing authorized the replacement of both magazines with

8855-597: The pages of church history." Burnett describes this event as Wesley's "Evangelical Conversion". May 24 is commemorated in Methodist churches as Aldersgate Day . Wesley allied himself with the Moravian society in Fetter Lane. In August 1738 Wesley travelled to Germany, specifically to see Herrnhut in Saxony , as he wished to study at the Moravian headquarters there. On his return to England, Wesley drew up rules for

8970-518: The passage read: "The word he [Paul] uses in its original import, comprehends all who are concerned in bringing any of the human race into slavery, or in detaining them in it. . . . Stealers of men are all those who bring off slaves or freemen, and keep, sell, or buy them. To steal a freeman, says Grotius, is the highest kind of theft." This note was eliminated in editions of the Constitution published after 1816. This undercut Bourne's protest, for

9085-588: The penalty of the Præmunire Act . In 1784, he believed he could no longer wait for the Bishop of London to ordain someone for the American Methodists, who were without the sacraments after the American War of Independence . The Church of England had been disestablished in the United States, where it had been the state church in most of the southern colonies. The Church of England had not yet appointed

9200-502: The phrase, "a brand plucked out of the fire", quoting Zechariah 3:2 , to describe the incident. This childhood deliverance subsequently became part of the Wesley legend, attesting to his special destiny and extraordinary work. Wesley was also influenced by the reported haunting of Epworth Rectory between 1716 and 1717. The Wesley family reported frequently hearing noises and occasionally seeing apparitions which they believed were caused by

9315-594: The prospect of its growth in the United States, from the European immigration which commenced to increase in volume about the year 1828. He determined to return to New York and make it his special duty to withstand the inroads of Romanism, and arouse the attention of American Christians to the true character and design of the Papacy, and to the dangers which would environ the Republic should Popism gain ascendancy. With this design he removed to New York in October 1828, and on

9430-539: The purpose of intensive spiritual instruction. In 1714, at age 11, Wesley was sent to the Charterhouse School in London (under the mastership of John King from 1715), where he lived the studious, methodical and, for a while, religious life in which he had been trained at home. Apart from his disciplined upbringing, a rectory fire which occurred on 9 February 1709, when Wesley was five years old, left an indelible impression. Some time after 11:00 pm,

9545-400: The rectory roof caught on fire. Sparks falling on the children's beds and cries of "fire" from the street roused the Wesleys who managed to shepherd all their children out of the house except for John who was left stranded on an upper floor. With stairs aflame and the roof about to collapse, Wesley was lifted out of a window by a parishioner standing on another man's shoulders. Wesley later used

9660-426: The reign of persecuting Queen Mary , and who was the gifted translator and editor of the Bible which he published under the nom de plume of "Thomas Matthews", supplementing and completing the work of Tyndale and Coverdale . His maternal grandmother was Mary Cotton (or Mercy Cotton), daughter of Rowland Cotton, physical doctor of Warminster and preacher at Horningsham , son of Seaborn Cotton and Prudence Wade, who

9775-593: The request of James Oglethorpe , who had founded the colony in 1733 on behalf of the Trustees for the Establishment of the Colony of Georgia in America . Oglethorpe wanted Wesley to be the minister of the newly formed Savannah parish , a new town laid out in accordance with the famous Oglethorpe Plan . It was on the voyage to the colonies that the Wesleys first came into contact with Moravian settlers. Wesley

9890-564: The request of the Rector of Lincoln College and to maintain his status as a junior fellow. During Wesley's absence, his younger brother Charles (1707–88) matriculated at Christ Church; along with two fellow students, he formed a small club for the purpose of study and the pursuit of a devout Christian life. On Wesley's return, he became the leader of the group which increased somewhat in number and greatly in commitment. The group met daily from six until nine for prayer , psalms , and reading of

10005-504: The right to a room at the college and regular salary. While continuing his studies, he taught Greek and philosophy, lectured on the New Testament and moderated daily disputations at the university. However, a call to ministry intruded upon his academic career. In August 1727, after completing his master's degree, Wesley returned to Epworth. His father had requested his assistance in serving the neighbouring cure of Wroot . Ordained

10120-400: The ruling body of the Methodist movement. Two years later, to help preachers work more systematically and societies receive services more regularly, Wesley appointed "helpers" to definitive circuits . Each circuit included at least 30 appointments a month. Believing that the preacher's efficiency was promoted by his being changed from one circuit to another every year or two, Wesley established

10235-504: The same year, in correspondence with a friend, he wrote that he believed it wrong to administer sacraments without having been ordained by a bishop. When, in 1746, Wesley read Lord King 's account of the primitive church, he became convinced that apostolic succession could be transmitted through not only bishops, but also presbyters (priests). He wrote that he was "a scriptural episkopos as much as many men in England." Although he believed in apostolic succession, he also once called

10350-554: The sanction of this convention." In conformity with that appointment the committee selected from the records of the Presbyterian Church every article of general interest which adverts to this momentous subject. This they published under the title of Presbyterianism and Slavery. They also published, under the title of Methodist Discipline, with every thing material in the tract of John Wesley respecting slavery. These, with other valuable articles, appear as an "Appendix" to

10465-478: The sermon of John Heylyn , whom he was assisting in the service at St Mary le Strand . Earlier that day, he had heard the choir at St Paul's Cathedral singing Psalm 130 , where the Psalmist calls to God "Out of the depths." But it was still a depressed Wesley who attended a service on the evening of 24 May. Wesley recounted his Aldersgate experience in his journal: "In the evening I went very unwillingly to

10580-478: The sick. Given the low ebb of spirituality in Oxford at that time, Wesley's group provoked a negative reaction. They were considered to be religious "enthusiasts", which in the context of the time meant religious fanatics . University wits styled them the "Holy Club", a title of derision. Currents of opposition became a furore following the mental breakdown and death of a group member, William Morgan. In response to

10695-742: The site of Manchester's Methodist Central Hall. Wesley travelled to Ireland for the first time in 1747 and continued through 1789. He rejected the Catholic Church, so he worked to convert the people of Ireland to Methodism. Overall, the numbers grew to over 15,000 by 1795. Following an illness in 1748 Wesley was nursed by a class leader and housekeeper, Grace Murray, at an orphan house in Newcastle . Taken with Grace, he invited her to travel with him to Ireland in 1749 where he believed them to be betrothed though they were never married. It has been suggested that his brother Charles Wesley objected to

10810-415: The societies, Wesley adopted giving tickets to members, with their names written by his own hand. These were renewed every three months. Those deemed unworthy did not receive new tickets and dropped out of the society without disturbance. The tickets were regarded as commendatory letters. When the debt on a chapel became a burden, it was proposed that one in 12 members should collect offerings regularly from

10925-602: The special object of their venom, escaped unharmed. Shortly after his return to New York from Canada, Bourne united with the Reformed (Dutch) Classis of New York, of which he continued a member until his death. His first pastoral charge in New York was in Provost-Street, (now Franklin) afterward at Huston and Forsyth Streets, and subsequently at West Farms, but most of his time was devoted to the controversy against Popism and slavery. He edited and had republished many of

11040-413: The system and its evils, and illustrated with pictures of scenes that had occurred under his notice there. He also published "Slavery Illustrated in its Effect upon Woman," depicting the terrible social evils resulting from the complex features of Southern society, and the laws regulating slavery. At a meeting of delegates to form a National Antislavery Society convened at Philadelphia, December 4, 1833, it

11155-474: Was a category of penitents which consisted of backsliders . As the number of preachers and preaching-houses increased, doctrinal and administrative matters needed to be discussed; so John and Charles Wesley, along with four other clergy and four lay preachers, met for consultation in London in 1744. This was the first Methodist conference; subsequently, the Conference (with Wesley as its president) became

11270-732: Was a pastor at Sing Sing Academy in Mount Pleasant, Sleepy Hollow County, New York, where Theodore Bourne was born. Other family members of the Bourne family that worked for the abolition of slavery were Stephen Bourne, Special Magistrate to Jamaica, Stephen's son, Henry Richard Fox Bourne , Samuel Bourne of Antiqua, Christopher S Bourne, Dr George M Bourne; Rev Rowland Hill Bourne, and Rev Theodore Bourne. John Wesley Christianity • Protestantism John Wesley ( / ˈ w ɛ s l i / WESS -lee ; 28 June [ O.S. 17 June] 1703 – 2 March 1791)

11385-465: Was an English cleric , theologian , and evangelist who was a leader of a revival movement within the Church of England known as Methodism . The societies he founded became the dominant form of the independent Methodist movement that continues to this day. Educated at Charterhouse and Christ Church, Oxford , Wesley was elected a fellow of Lincoln College, Oxford , in 1726 and ordained as an Anglican priest two years later. At Oxford, he led

11500-439: Was at first in the hands of trustees. A large debt was contracted, and Wesley's friends urged him to keep it under his own control, so the deed was cancelled and he became sole trustee. Following this precedent, all Methodist chapels were committed in trust to him until by a "deed of declaration", all his interests in them were transferred to a body of preachers called the "Legal Hundred". When disorder arose among some members of

11615-554: Was considered the second aspect of the Quadrilateral. Wesley contended that a part of the theological method would involve experiential faith. In other words, truth would be vivified in the personal experience of Christians (overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He did not divorce faith from reason . Tradition, experience and reason, however, were subject always to Scripture, Wesley argued, because only there

11730-415: Was exceedingly retentive. It was said of him that he was a living concordance, gazetteer, Bible dictionary, etc. His general style of preaching was extempore and incisive. Multitudes thronged to hear him wherever he was announced to speak upon these topics. Rev Dr W C Brownlee was wont to say, " There are two men to whose preaching he always listened to with delight-Rev Dr Alexander and George Bourne. " Among

11845-459: Was first a weekly broadsheet , and later a monthly magazine for Methodist families. In the intervening years, The Advocate name was part of the name of numerous Methodist journals published by local conferences and jurisdictions of the church. The last chapter of the Christian Advocate magazine was reported in Time magazine's Religion section (October 11, 1956): The 1826 prospectus described

11960-687: Was incessantly preparing articles, and preparing books for the press, for the Harpers, the Appletons, and other publishers. Very few men surpassed him in the variety and extent of his literary acquirements. To great mathematical knowledge he added large attainments in philological lore, and as a linguist he ranked high. His proficiency in the Hebrew language was shown in his preparation of the English-Hebrew portion of Roy's Hebrew Lexicon. His memory

12075-475: Was influenced by their deep faith and spirituality rooted in pietism . At one point in the voyage, a storm came up and broke the mast off the ship. While the English panicked, the Moravians calmly sang hymns and prayed. This experience led Wesley to believe that the Moravians possessed an inner strength which he lacked. The deeply personal religion that the Moravian pietists practised heavily influenced Wesley and

12190-544: Was interested in the practice of clerical celibacy within early Christianity. Following her marriage to William Williamson, Wesley believed Sophia's former zeal for practising the Christian faith declined. In strictly applying the rubrics of the Book of Common Prayer , Wesley denied her Communion after she failed to signify to him in advance her intention of taking it. As a result, legal proceedings against him ensued in which

12305-532: Was invited, and taking his stand in the fields, in halls, cottages, and chapels, when the churches would not receive him. Late in 1739, Wesley broke with the Moravians in London. Wesley had helped them organise the Fetter Lane Society, and those converted by his preaching and that of his brother and Whitefield had become members of their bands. But he believed they fell into heresy by supporting quietism , so he decided to form his own followers into

12420-597: Was made upon the meeting by the "plug-uglies," and other ruffians, sworn to exterminate the Abolition fanatics. Armed with sticks and clubs, and with a furious noise, they rushed upon the terrified audience, aiming particularly, however, at the rostrum and the speakers. Mr Garrison was safely got away through one of the side windows. George Bourne stood forth to receive the "Tammany Braves," and placing his cane before him with hands extended he said, "Stand back, ye villains! What do you want here? Stand back I say!" The leaders and

12535-620: Was not without controversy. The Holy Club ministered and maintained support for Thomas Blair who in 1732 was found guilty of sodomy . Blair was notorious among the townspeople and his fellow prisoners, and Wesley continued to support him. For all of his outward piety , Wesley sought to cultivate his inner holiness or at least his sincerity as evidence of being a true Christian. A list of "General Questions" which he developed in 1730 evolved into an elaborate grid by 1734 in which he recorded his daily activities hour-by-hour, resolutions he had broken or kept, and ranked his hourly "temper of devotion" on

12650-503: Was resolved "That George Bourne, William Lloyd Garrison, and Charles W Dennison , be a committee to prepare a synopsis of Wesley's Thoughts on Slavery, and of the Antislavery items in the note formerly existing in the Catechism of the Presbyterian Church of the United States; and of such other similar testimony as they can obtain, to be addressed to Methodists, Presbyterians, and all professed Christians in this country, and published under

12765-488: Was said of John Knox, the Scottish Reformer, "There lies one who never feared the face of man." To use the language of another, who ardently loved him—Lewis Tappan: "Thus has fallen an intrepid advocate of human rights, with his harness on, in a vigorous old age, after a life of singular health, activity, and usefulness. His death is a severe loss to the Antislavery cause, the cause of Protestant Christianity, and

12880-599: Was son of Rev John Cotton , the first Puritan minister of Boston . On his father's side, he reckoned the martyr James Johnston , who suffered death at the Cross of Glasgow , in 1684, in defense of "Covenant and work of Reformation", at the time of the bloody Anglican persecution against the Presbyterians of Scotland. Born June 13, 1780, in Westbury, Wiltshire , England, he migrated to New York in 1804 and became

12995-623: Was temporarily in England awaiting permission to depart for Georgia himself. Boehler encouraged Wesley to "preach faith until you have it". Wesley's noted "Aldersgate experience" of 24 May 1738, at a Moravian meeting in Aldersgate Street , London, in which he heard a reading of Martin Luther 's preface to the Epistle to the Romans , revolutionised the character and method of his ministry. The previous week he had been highly impressed by

13110-410: Was that the revision in the Church's Constitution (1806) had added a detailed critique of man-stealing, but this passage had never been affirmed by two-thirds of the presbyteries, as required by church law. This meant that the passage was not legally binding in a Presbyterian court. The General Assembly, whenever it specifically convenes as a court to hear a case, is the church's supreme court. Part of

13225-476: Was the fifteenth child of Samuel Wesley and his wife Susanna Wesley (née Annesley). Samuel Wesley was a graduate of the University of Oxford and a poet who, from 1696, was rector of Epworth. He married Susanna, the twenty-fifth child of Samuel Annesley , a dissenting minister, in 1689. Ultimately, she bore nineteen children, nine of whom lived beyond infancy. She and Samuel Wesley had become members of

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