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 METHODISM 451 "judgment came upon all men unto condem- nation," so by the second Adam "the free gift came upon all unto justification of life." Thirdly, as to the work done in us, the sub- jective operation of grace: it enlighteneth every man, and convinceth every man, thus putting all men under probation; for "the grace of God which bringeth salvation to all men hath appeared." Methodism teaches that none of Adam's descendants are held guilty of Adam's sin until they reject the grace of Christ; i. e., through the atoning work of Christ all men stand in a gracious relation to God, instead of a natural relation, and are subjects of the influence of the Holy Spirit; and they continue in this gracious relation until excluded by virtue of voluntary trans- gression. With this vieAV harmonizes its teach- ing relative to infant baptism and salvation, and the responsibility of man for his own sal- vation or damnation. Methodism holds to two sacraments, baptism and the Lord's supper. As eligible to the former, it recognizes infant children and believing children and adults ; to the latter, professing Christians and penitent seekers of salvation. It prescribes no exclu- sive mode of baptism, and dictates no exclusive posture in receiving the Lord's supper. Yet its most usual mode of baptism is by sprink- ling, and that of receiving the bread and wine is in the kneeling posture. It emphasizes the doctrine of assurance, i. e., that the Holy Spirit bears witness of pardon and acceptance to the justified sinner; but this is only taught as a privilege of believers, and is not made the test of Christian character. It also makes promi- nent the doctrine of Christian perfection, or perfect love, declaring the object of its organi- zation to be to spread Scriptural holiness over the land. In accordance with this view, its preachers, previous to being received into its conferences, declare that they are going on unto perfection and expect to be made perfect in love in this life. Polity. Methodist polity, like the Methodist confession, is to be under- stood only by regarding Methodism as a revi- val and missionary movement. Wesley thought as little of establishing a separate church pol- ity as of publishing a separate theology. The rapidly increasing work caused him and his .coadjutors great anxiety. It was their wish and purpose to leave those who had been con- verted through their ministrations to the pas- toral care of the clergy of the establishment. But the neglect and frequent ridicule of the converts by the clergy caused many to turn back and plunge again into sin. Hence Wes- ley on his departure from London appointed Mr. Maxfield, a young layman, to meet and encourage the members during his absence. Maxfield, through unusual zeal, was led to take a passage of Scripture to expound. Much good followed this attempt. Wesley, however, has- tened to put an end to what he regarded a disorderly procedure ; but on listening to the earnest and persuasive preaching of Maxfield, he was convinced that this was God's provi- dential way of providing for the wants of the growing societies. About the same time John Nelson, a mason of Bristol, began to explain to his neighbors the way of salvation which he had found, and to compare and explain the Scriptures. This was the origin of lay preach- ing, which afterward became so important an element in the economy of Methodism. As the number of lay preachers increased and the^ number of converts multiplied, Wesley invited several clergymen and these lay assis- tants, as before mentioned, to meet him in London, " to give him their advice respecting the best method of carrying on the work of God." This first assembly that took the name of " conference " was held in the Foundery, London, June 25, 1744. That Methodism was yet but a revival within the establishment is seen from the view taken by Wesley and his associates of the relations of the Methodist so- cieties to the church of England. Secession was discouraged, and they distinctly denied that they were dissenters. The hope was still en- tertained that the regular clergy might be faith- ful in their care of the people, and administer to them the sacraments. No provision was made for a future assembly, but conferences were held annually thereafter, and the record of their proceedings was published under the title, "Minutes of the several Conversations between the Eev. Mr. Wesley and others." Previous to the conference of 1*744 the great- er portion of England had been divided into "circuits," and provision had been made to supply these with preachers for such time as the need of the work seemed to indicate. Here are thus found the elements of the circuit and itinerant systems, which have been so gen- erally maintained. During the life of Wesley the conferences were occupied in consultation respecting the best methods of conducting the evangelical work for the ensuing year, in the discussion of doctrinal questions, and in advi- sing the lay preachers as to the proper manner of spending their time in study, preaching, and pastoral labors. Till the close of the American revolution there had been no organization of a separate church de jure, although since the conference of 1744 there had been a church de facto, of which John Wesley was the chief head and executive. While in his work as an evangelist he recognized the sole and ex- clusive authority of the established church wherever the English civil authority was ex- ercised, the discussions of the several confer- ences, as well as Wesley's writings and con- duct, clearly show that his views of ecclesi- astical authority and polity underwent radical changes, and led him, at the recognition^ of the independence of the American colonies, to provide a separate church organization for the Methodists of America, and at his death to perpetuate his work by constituting the "Uni- ted Societies" a distinct ecclesiastical body in regular legal form. Methodism holds to