5. Wesleyanism, moreover, maintains that this salva- tion is not only free and present, but aUofuIl, i. e. that it is the privilege of every believer to be entirely sanc- tilied in this life, and to live without actually feeling or committing any known sin. They admit, of course, the continual peccability of human nature, and do not claim Adamic or angelic perfection for any human be- ing since the Fall; but they nevertheless insist upon the privilege and duty of comi)lete holiness in heart and life as not only necessary for heaven, but possible indefinitely before death. They differ to some degree among themselves as to the instantaneous or progres- sive character of this experience, and also as to its date with reference to conversion, but they all agree in look- ing for it during life and health, on precisely the same terms of consecration, faith, and co-operation as required by regeneration. See San'ctificatiox.
G. Finally, holding the above views of the power and coaction of the human will at every stage of the re- demption process, Wesleyans universally believe that it is possible for any, even the highest Christian, to fall from grace and ultimately perish, and they think they find actual instances of such lapse in the Script- ures and in common life. As none are absolutely elect- ed to eternal life, so none are fully secure of it until probation is entirely ended. Sec Perseverance.
Literature. — The most exhaustive as well as oldest polemic on these distinctive features of Wesleyau Ar- minianism is Fletcher's Checks to Antinomianism (Lond. 1771 sq., and often since) ; but the subject is discursive- ly treated likewise in Wesley's Sermons (in Woi-Jcs), A topical discussion is given in Watson's Institutes (Lond. 1822, and since), in Pope's Christian Theology (ibid. 1875-77, 3 vols. 8vo), and in Raymond's System- atic Theology (Cincin. 1877 sq., .S vols. 8vo). For other works, see Arminianism; Methodism.
Wesleyans is a general name for all adherents or followers of John Wesley, the founder of Arminian ]\Ieth- • odism ; but by usage it is commonly limited to the reg- ular Methodists of the British Conference, in distinction from those of the other kindred bodies in America, Great Britain, Ireland, and elsewhere, which in this Cy- clopcBclia are treated under separate heads.
I. History. — As much of this is the common property of all Methodist bodies throughout the world, we give it here somewhat in extenso.
Methodism in its origin was the child of Providence. Its founder, John Wesley, was also a child of Providence ; and nearly the whole of his career on earth was marked by indications of the special and peculiar, sometimes marvellous, interposition of God in his behalf. In the origin, growth, and wide diffusion of jNIethodism, we can trace the evidence of the divine hand opening its way and directing its course. In all its past history, now covering a period of one hundred and forty years, when its movements were in accordance with the indications of Providence, it prospered; on the other hand, many of the changes in its operations, which were of human origin, and the outcome of expediency only, have been the cause of obstruction and often of painful disappoint- ment and loss,
1. Inception of the Wesleyan Body. — The embodiment of Methodism is John Wesley ; and during the fifty-one
years of his life which elapsed between its actual for- mation and the death of its foinider, Mr. Wesley was its source and life. Born at Ejjworth in 1703, be en- tered the Charterhouse School, London, in 1714; in 1719 he was continuing his studies, under his brother Sam- uel, at the Westminster School; and in 1720 he entered Christ Church College, Oxford. In 1725 he was ordain- ed deacon by Dr. John Potter, bishop of Oxford, who, in the advice he gave the young deacon, said, "If he wishes to be extensively useful, he must not spend his time in contending for or against things of a disputable nature, but in testifying against notorious vice, and in l)romoting real, essential holiness." Here were the germs of that life-work which produced Methodism. In 1729 John Wesley began to take pupils at Oxford, and some of the more serious of these united with their teacher in visiting the prisoners in the Castle and the sick poor in the city; and they commenced a systemat- ic course of living which soon led to their being called Methodists. That was the first origin of the Society so designated.
Ten years elapsed. Both John and Charles Wesley had been out to America as missionaries in the mean- time. Keturning to England in 1738, they were both introduced to Peter Bohler and other Moravian breth- ren, from whom they learned the way of salvation by faith; and themselves entering into the liberty of the children of God, in the month of June, 1738, were made so happy in their new experience that they began in great earnestness to preach that doctrine everywhere.
In a remarkable manner the Spirit of God gave most convincing evidence of the completeness of the change which had been wrought by faith in both the brothers. This was more distinctly and emphatically shown by the spiritual awakening which accompanied and follow- ed the preaching of John Wesley. He had to preach in St. Mar\''s Church, Oxford, before the University. His text was, "By grace are ye saved through faith ;" and he explained the new doctrine with a clearness, fulness, and force which had not been known before in that fa- mous seat of learning. That sermon was printed and widely circulated. It was followed by another on " God's free grace," in which, with equal lucidity and power, he set forth the doctrine " that the grace or love of God is free in all, and free for all." This sermon was printed in a cheap form ; and those sermons, repeated in vari- ous forms and places, "gave birth to the greatest revi- val of religion" the world has ever known.