METHODISM, a very memorable word in the English vocabulary, as the thing sioaified is also very memorable in the history of the Christian church, and especially of that part of it which consists of in habitants of the British Isles.
The people of England have been described by foreign writers as being beyond all other nations retiginswirni, or very strongly devoted to religious thoughts and exercises. The success of Christianity on its introduction into this island is one proof of it ; but still more is the great encouragement given to the religious orders, and the multitude of churches which were erected in the very earliest periods. A few centuries later, we have the proof which is afforded by the great encouragement which the different orders of friars received, who were a species of Methodist preachers of the middle ages.
Each century seems to have had its 'schism arising in this national characteristic. In the I ttli there were the Lollards, who were easily put down by the Church ; in the 16th, the Gospellers, who, having the court with them, brought about the Reformation ; in the 17th, the PUriitu113, who were for a abort time triumphant, but who were filially reduced to the several denuminationn of diseentens still existing, the Pee-Ilk-rills, the Independent, tho Bertio, and the Quakcrs. In the 16th century, when not only the Church but the several dissenting bodies were thought by many to have lost much of the spirit and fervour of religion, there arose the Methodists, who, being allowed to proceed unmolested, have produced, without having attempted to over turn the Church, no small change in it, In modifying its ministrations, in calling back attention to the supposed doctrines of its founders, and In lensing its ministers to more strenuous exertions.
It is interesting to observe the various forms in which Methodism presented, and we see it more strikingly in the various sects which are called the Methodist sects, and which are iu fact so ninny different climes of persons who collectively aro called Methodists. There ate : -1, the NVesleyan Methodists; 2, the Methodists of Lady Huntingdon's Connexion ; 3, the Methedists of the New Connexion ; 4, the Primitive Methodists ; 5, the Bible Christians ; 6, Protestant Methodism ; 7, Association Methodists, now united with a portion of the Wesleyan Iteformers, tinder the denigration of the " United Metho dist Free al,nrvhi;" 5, the Inghamites ; 9, the Wesleyan Reform Union, compriaing those Beformers who declined to form part of the United Methodiet Free Church There Is also n large body of persons, chiefly in \Vales, calling themselves CalvInistie Methodists, who are nut included In what is called Lady Huntingdon's Connexion.
The year 172o is considered as the time at which Methodism began. It is not intended in this article to give a biographical notice of the founder of Jletliodism. This will ho found in its more appropriate place. (Wester, in Moo. Div.] Under the word Wittresistn, in litoo. Div , will also be found a notice of George Whitefiehl, another student at Oxfonl, who joined the Wesley* in 1732, and who had a large share with them in Laying the foundation of Nletlxlistn. It Inas Labe.: for the present to say that the Wesley,' rind 1Vhitefield, inston'd of following the usual course of clergymen, in settling down on livings, after studying in the university, undertook the wider duty of rousing their countrymen generally to a higher tune of devotional feeling, and to n regard to the doctrines of the Church, to which there was then, owing in a great measure to the writings of the Latitudinarian divines, and other writers, a growing indifference. Many were of opinion that the all iu Christianity was the doing justly, loving mercy, and walking humbly, looking for that blessed hope and glorious appearing of our Lord and Saviour Jesus Christ, when every man should receive according to his works. Wesley went forth proclaiming that lie came to call men hack to old Church of England principkt. This was his favourite phrase, as appears by many passages in his journals, and this object (at first, at least) was what he himself con sidered the chief purpose of his omission. What he meant was original sin, regeneration, the atonement by the blood of Christ, this influence of the Spirit, justification by faith, freedom of the will, accountability, and eternal reward or suffering ; Whitefield added to these the eternal decrees, the extreme doctrines of Calvinism.