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Early Methodism

The principal object of early Methodism was the conversion of souls, that is, the bringing about of a change of heart in those who are '' in a natural condition". This change may be a reformation from habits of swearing, fighting, lying, gambling, or drinking, so that the converted person becomes a new man, or even a preacher. Or the change of heart may be a change in a man's relation to God, a change from a religion of the head to a religion of the heart, from an intellectual form of religion to what Methodists call experimental religion. Thus Wesley's conversion consisted in a change from the attitude of a servant to the attitude of a child of God. His religion changed from a religion of fear to one of trust and of love ; the center of his religious life shifted from fear of God to trust in God and love of God. His God was a God of love, the Father of all who loves all.

The religion of the Methodist was a religion based on personal experience, on the experience of the forgiveness of our sins, on a sense of pardon of all past sins. Inseparably connected with this sense of pardon was the new trust in God on the part of the convert. The typical Methodist insists that conversion be always preceded by an overwhelming sense of personal guilt, by what was called conviction of sin, and that it be followed by a joyful assurance of reconciliation with God. Thus Wesley, before his conversion, was continually sad because he felt under condemnation, and Francis Asbury, when a youth, fell under deep conviction. Wesley contended that a man cannot avoid being convinced that he was a sinner. His first step, in order to become a Christian, is, therefore, to repent. Full surrender to God was his first duty. An entire change of heart and life was necessary for every one.

Typical Methodist preachers demanded of a man's conversion that it be a conscious experience, usually involving a conscious submission to God. They usually demanded such a vivid consciousness of a change of heart at some definite time that all true converts were expected to be able to give a narrative of the time and the manner of their conversion. Thus Wesley's conversion occurred on Wednesday, May 24, 1738, in the evening at about a quarter before nine. The conversion of the typical Methodist, like that of Wesley, was instantaneous. Wesley himself used to call upon his hearers for instantaneous conversion. Methodist revival preachers were even loath to recognize any one as truly converted who had not experienced a large measure of emotional excitement. In other words, the typical Methodist recognizes but one form of conversion. It was these tendencies in Methodist preachers that were regarded with disfavor by many members of other Protestant denominations. As to the assurance of reconciliation with God, there has been a danger with attendants at Methodist meetings that they may be too sure, and that they may mistake a passing personal feeling for the evidence of a lasting moral transformation.

Yet numerous conversions undoubtedly were the result of the preaching of Asbury and of other typical Methodist preachers. Indeed, Methodist preachers have been peculiarly distinguished for their success in the awakening and the conversion of souls. Asbury and other Methodist preachers were even called like a physician or a midwife, as it were, to help people through their spiritual birth into a new life. Wesley recognized the fact that a man's birth into spiritual life does not date from the act of baptism administered to him in infancy, but from his conversion. Indeed, we may divide the large Christian denominations into those which date the birth of a Christian from his baptism in infancy and those which date it from his conversion. It was through the stress which he put on conversion that Wesley unintentionally lessened the importance of baptism.

Typical Methodist preaching was distinguished by hopefulness, cheerfulness, and optimism. The Methodist preacher was always the herald of a hopeful message. The Methodist doctrine of assurance of reconciliation with God implied the element of cheerfulness and hopefulness. The typical Methodist was distinguished by a certain directness and aggressiveness. His temper was aggressive. His directness and aggressiveness were among the principal elements which gave early Methodism its power. Wesley appealed to the unconverted with directness. Asbury dealt with men individually, speaking closely to them. The typical Methodist subordinates everything to the immediate practical end of the conversion of sinners. This gives him a certain rough-and-ready utilitarian spirit.

The typical Methodist was distinguished for being very temperate. He generally was a total abstainer from all intoxicating liquors. The General Rules of the United Society, published in 1743, forbade "buying or selling spirituous liquors or drinking them, unless in cases of extreme necessity". The typical Methodist was, perhaps, a woman rather than a man. Women played a very important part in early Methodism. It was a woman, Mrs. Barbara Heck, who started the Methodist movement in America in 1766. Early Methodism, both in Europe and in America, owed a large debt to devout women of the spirit of Barbara Heck. Indeed, Methodism had always strongly appealed to women.

The typical Methodist was distinguished by his zeal and activity, He was indefatigable. There, surely, was such a thing as Methodist zeal. Both Wesley and Francis Asbury were burning with zeal for the conversion of souls and incessantly active. A man who has been converted himself immediately desires that others might have the same experience. Wesley, Francis Asbury, Dr. Thomas Coke, and many other early Methodist preachers travelled and preached almost incessantly. Each of them preached and exhorted several times a day, many times a week. The Wesleys' activity was of a dual-evangelism. Individuals needed to evangelized, but so did the systems of oppression existing in their day. Wesley’s public advocacy for the abolition of slavery, and his acts of compassion for the poor, serve as a model for liberal service grounded in distinctively Christian ethics.