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NOTE IX. Page 47.

Methodists not a new Name.

"It is not generally known," says Mr. Crowther, "that the name of Methodist had been given long before the days of Mr. Wesley to a religious party in England, which was distinguished by some of those marks which are supposed to characterize the present Methodists. A person called John Spencer, who was librarian of Sion College, 1657, during the protectorate of Oliver Cromwell, in a book which he published, consisting of extracts from various authors, speaks of the eloquence and elegance of the Sacred Scriptures, and asks, where are now our Anabaptists, and plain pack-staff Methodists, who esteem all flowers of rhetoric in sermons no better than stinking weeds?'

"By the Anabaptists, we know that he means a denomination of Christians which is still in existence; and though we have not at this time any particular account of the Methodists of that day, it seems very probable that one description of religionists, during that fertile period, was denominated Methodists. These it would seem distinguished themselves by plainness of speech, despising the ornaments of literature and the charms of eloquence in their public discourses. This might have been known to the Fellow of Merton College, who gave the Oxonian Pietists the name of Methodists, though it seems probable Mr. Wesley never caught the idea. Gale also, in his fourth Part of the Court of the Gentiles, mentions a religious sect, whom he calls The New Methodists.""

History of the Wesleyan Methodists, p. 24.

NOTE X. Page 53.

Expenses of the University.

UPON this subject I transcribe a curious note from Dr. Wordsworth's most interesting collection of Eccle siastical Biography.

"We may learn what the fare of the Universities was from a description of the state of Cambridge, given at St. Paul's Cross in the year 1550, by Thomas Lever, soon after made Master of St. John's College.

"There be divers there at Cambridge which rise daily betwixt four and five of the clock in the morning, and from five until six of the clock use common prayer, with an exhortation of God's word in a common chapel; and from six unto ten of the clock use ever either private study or common lectures. At ten of the clock they go to dinner; whereas they be content with a penny piece of beef amongst four, having a few pottage made of the broth of the same beef with salt and oatmeal, and nothing else. After this slender dinner, they be either teaching or leaming until five of the clock in the evening, when as they have a supper not much better than their dinner. Imme diately after the which they go either to reasoning in problems or unto some other study, until it be nine or ten of the clock; and then being without fire, are fain to walk or run up and down half an hour, to get a heat on their feet, when they go to bed.

"These be men not weary of their pains, but very sorry to leave their study; and sure they be not able some of them to continue for lack of necessary exhibition and relief."

Sir Henry Wotton, writing from Vienna in 1590, says, "I am now at two florins a week, chamber, stove and table: lights he finds me; wood I buy myself; in which respect I hold Your Honour right happy that you came in the summer, for we can hardly come by them here without two dollars the clofter, though we border

upon

Bohemia.

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Wine I have as much as it pleaseth me for my friend and self, and not at a stint, as the students of Altorph. All circumstances considered, I make my account that I spend more at this reckoning by five pounds four shillings yearly, than a good careful scholar in the Universities of England."

NOTE XI. Page 54.

Scheme of Self-Examination.

THIS paper is too curious in itself, and in its style too characteristic of Wesley, to be omitted here. It is entitled Love of God and Simplicity; means of which are Prayer and Meditation.

Have I been simple and recollected in every thing I said or did? Have I, 1. Been simple in every thing, i. e. looked upon God as my good, my pattern, my one desire, my disposer, parent of good; acted wholly for him; bounded my views with the present action or hour? 2. Recollected? i. e. Has this simple view been distinct and uninterrupted? Have I done any thing without a previous perception of its being the will of God? or without a perception of its being an exercise or a means of the virtue of the day? Have I said. any thing without it?

2. Have I prayed with fervour? At going in and out of church? In the church? Morning and evening in private? Monday, Wednesday, and Friday, with my friends? At rising? Before lying down? On Saturday noon? All the time I was engaged in exteriour work? In private? Before I went into the place of public or private prayer, for help therein? Have I, wherever I was, gone to church morning and evening, unless for necessary mercy? and spent from one hour to three in private? Have I in private prayer frequently stopt short, and observed what fervour? Have I repeated it over and over, till I adverted to every word? Have I at the beginning of every prayer or para

graph owned, I cannot pray? Have I paused before I concluded in his name, and adverted to my Saviour now interceding for me at the right hand of God and offering up these prayers?

3. Have I daily used ejaculations? i. e. Have I every hour prayed for humility, faith, hope, love, and the particular virtue of the day? Considered with whom I was the last hour, what I did, and how? With regard to recollec tion, love of man, humility, self-denial, resignation, and thankfulness? Considered the next hour in the same respects, offered all I do to my Redeemer, begged his as sistance in every particular, and commended my soul to his keeping? Have I done this deliberately, (not in haste,) seriously, (not doing any thing else the while,) and fervently as I could?

4. Have I duly prayed for the virtue of the day? i. c. Have I prayed for it at going out and coming in? Deliberately, seriously, fervently?

5. Have I used a collect at nine, twelve, and three; and grace before and after eating? Aloud at my own room, deliberately, seriously, fervently?

6. Have I duly meditated? Every day, unless for neces sary mercy? 1. From six, &c. to prayers? 2. From four to five, what was particular in the providence of this day? How ought the virtue of the day to have been exerted upon it? How did it fall short? (Here faults.) 3. On Sunday, from six to seven with Kempis? from three to four on redemption, or God's attributes? Wednesday and Friday from twelve to one on the Passion? After ending & book, on what I had marked in it?

Love of Man.

1st. Have I been zealous to do and active in doing good? i.e. 1. Have I embraced every probable opportunity of doing good, and preventing, removing, or lessening evil? 2. Have I pursued it with my might?

3. Have I thought any thing too dear to part with,

to serve my neighbour?

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4. Have I spent an hour at least every day in speaking to some one or other?

5. Have I given any one up till he expressly renounced me?

6. Have I, before I spoke to any, learned, as far as I could, his temper, way of thinking, past life, and peculiar hindrances, internal and external? Fixed the point to be aimed at? Then the means to it?

7. Have I, in speaking, proposed the motives, then the difficulties, then balanced them, then exhorted him to consider both calmly and deeply, and to pray earnestly for help?

8. Have I, in speaking to a stranger, explained what religion is not, (not negative, not external,) and what it is; (a recovery of the image of God;) searched at what step in it he stops, and what makes him stop there? Exhorted and directed him?

9. Have I persuaded all I could to attend public prayers, sermons, and sacraments? And in general to obey the laws of the Church Universal, the Church of England, the State, the University, and their respective Colleges?

10. Have I, when taxed with any act of obedience, avowed it, and turned the attack with sweetness and firmness?

11. Have I disputed upon any practical point, unless it was to be practised just then?

12. Have I, in disputing, (1.) desired my opponent to define the terms of the question: to limit it: what he grants, what denies: (2.) delayed speaking my opinion; let him explain and prove his: then insinuated and pressed objections?

13. Have I, after every visit, asked him who went with me? Did I say any thing wrong?

14. Have I, when any one asked advice, directed and exhorted him with all my power?

2dly. Have I rejoiced with and for my neighbour in virtue or pleasure? Grieved with him in pain, for him in sin?

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