crime expressly forbidden in the word of God, sufficient to exclude a person from the kingdom of grace and glory?

"Ans. 1. The preacher having charge shall call."

The local preachers on the committee were no longer required to be of "the station, circuit, or district." The minutes of the trial are to be signed by the members "who are present," or a majority of them. "District conference," here, as in other parts of the section, changed to "quarterly conference."

The following was added at the close of the section : "Quest. 3. What shall be done in cases of improper tempers, words, or actions?

"Ans. The person so offending shall be reprehended by the preacher having charge. Should a second transgression take place, one, two, or three faithful friends are to be taken as witnesses. If he be not then cured, he shall be tried at the next quarterly conference, and if found guilty, and impenitent, he shall be expelled from the church."

1840. Instead of "his credentials shall be restored to him," (1824,) we have, "his credentials may be restored to him."

SECTION XXII.

Of Baptism.

The original provisions on this subject may be found under Questions 45, 46, and 48, (p. 45.) The provision under Question 46, about re-baptizing, was omitted after 1786. The others have been modified as follows:

1786. "Pouring" was admitted as a mode of baptism, in addition to "immersion and sprinkling." 1789. The form of question and answer was laid

*From 1796 to 1804 there was comprised in this section a question (2.) relating to the compensation of local preachers, in certain cases; but as this was, in the latter year, transferred to Part II, we shall consider it there. (See Sec. 9.)

aside, and the following was added in place of Question 48, (1784):

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"N. B. We will on no account whatever receive a present for administering baptism, or the burial of the dead."

1828.

The words "receive a present" changed

to "make a charge."

SECTION XXIII.

Of the Lord's Supper

The original provisions on this subject may be found in the Discipline of 1784, under Questions 44 and 47. (See pp. 44-5.)

1789. The answer read as follows:

"1. Let those who choose, receive it kneeling, and let those who do not, either standing or sitting.

"2. Let no person that is not a member of our society be admitted to the communion, without examination, and some token given by an elder or deacon." 1792. As follows:

"1. Let those who have scruples concerning the receiving of it kneeling, be permitted to receive it either standing or sitting.

"2. As in 1789.]

[3.] "N. B. No person shall be admitted to the Lord's supper among us who is guilty of any practice for which we would exclude a member of our society."

SECTION XXIV.

Of Public Worship.

This section was introduced in 1792, as follows:1792. "Quest. What directions shall be given for the establishment of uniformity in public worship among us, on the Lord's day?

Ans. 1. Let the morning service consist of singing, prayer, the reading of a chapter out of the Old

Testament, and another out of the New, and preach

ing.

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2. Let the afternoon service consist of singing, prayer, the reading of one chapter out of the Bible, and preaching.

"3. Let the evening service consist of singing, prayer, and preaching.

"4. But on the days of administering the Lord's supper, the two chapters in the morning service may be omitted.

"5. Let the society be met, wherever it is practicable, on the sabbath day."

1804. It was provided that "one or two chapters" should be read in the afternoon service.

1824. The following clause was inserted :-" In administering the ordinances, and in the burial of the dead, let the form of Discipline invariably be used. Let the Lord's prayer also be used on all occasions of public worship in concluding the first prayer, and the apostolic benediction in dismissing the congregation."

SECTION XXV.

Of the Spirit and Truth of Singing.

The original provision on this subject may be found in the first Discipline, under Question 57, pp. 53-4. 1792. The following clauses added:

"The preachers are desired not to encourage the singing of fugue tunes in our congregations.

"Let it be recommended to our people, not to attend the singing schools which are not under our direction.

"N. B. We do not think that fugue tunes are sinful, or improper to be used in private companies; but we do not approve of their being used in our public con gregations, because public singing is a part of divine worship, in which all the congregation ought to join.”

CHAPTER II.

SECTION I.

The Nature, Design, and General Rules of our United Societies.

THE General Rules, as published by Mr. Wesley, were as follows :

"1. In the latter end of the year 1739, eight or ten persons came to me 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 I 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 we might have more time for this great work, I appointed a day when they might all come together, which from thenceforward 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,) I gave those advices, from time to time, which I judged most needful for them; and we always concluded our meeting with prayer suited to their several necessities.

2. This was the rise of the United Society, first in London, and then in other places. 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.'

"3. 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 about twelve persons in every class: one of whom is styled the leader. It is his business,

(1.) To see each person in his class once a week at least, in order to inquire how their souls prosper; to advise, reprove, comfort, or exhort, as occasion may require; to receive what they are willing to give toward the relief of the poor. (2.) To meet the minister and the stewards of the society once a week; in order to inform the minister of any that are sick, or of any that walk disorderly, and will not be reproved; to pay to the stewards what they have received of their several classes in the week preceding; and to show their account of what each person has contributed.

"4. There is one only condition previously required in those who desire admission into these societies,-a desire to flee from the wrath to come, to be saved from their sins:' but, wherever this is really fixed in the soul, it will be shown by its fruits. It is therefore. expected of all who continue therein, that they should continue to evidence their desire of salvation,

"First, by doing no harm, by avoiding evil in every kind; especially that which is most generally practised such is, the taking the name of God in vain; the profaning the day of the Lord, either by doing ordinary work thereon, or by buying or selling; drunkenness, buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity; fighting, quarrelling, brawling; brother going to law with brother; returning evil for evil, or railing for railing; the using many words in buying or selling; the buying or selling uncustomed goods; the giving or taking things on usury, that is, unlawful interest; uncharitable or unprofitable conversation, particularly speaking evil of magistrates or of ministers; doing to others as we would not they should do unto us; doing what we know is not for the glory of God, as the 'putting on of gold or 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; softness, and needless self-indulgence; laying up treasures upon