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AN ANTIDOTE TO CEKTAIN KrCKNT PUBLICATIONS .SSAILINQ THE METHODIST EPISCOPAL CHUnCII. BY DANIEL WISE, Author of Young Man's Counsellor, Young Lady's Counsellor. Path of Life, ic.,&c. FROM THE THIRD AMERICAN EDITION. TORONTO: PUBLISHED BY G. R. SANDERSON. I80G. ^p Biffiiii--tos /Uf-t INTRODUCTORY NOTE. f .■If, ^^ My first intention, when gathering materials for this work, was to write a full and complete answer to all the points raised by certain recent writers against our church. A little reflection, however, convinced me that such a task was needless. 1. Their writings do not reach many of our people. 2. If they did, their absurdity, falsity, and bad spirit are so obvious, that none of our members, if at all acquainted with Metho- dism, could be alienated from it by what they contain. 3. There is no probability that our enemies, who accept those writings, would go to the expense of pur- chasing such a reply, if written ; for such persons do not wish to be convinced of their falsehood. 4. The only mischief likely to accrue to our church from their circulation, arises from the oral propagation of their more salient assertions among those who, having re- ceived Christ at our altars, and being as yet but°par- tially acquainted with our system, are the objects of an unscrupulous proselyfcism. Hence it appeared to IV INTRODUCTION. me, that a small book delineating the prominent fea- tures of our system, especially at those points most virulently assailed, would meet the case Letter than a large and elaborate polemic. I therefore determined to write an antidote rather than a formal answer to those books; to make a work which, placed in the hands of a harassed convert, would say to him jusfc those things which his pastor would like to say had he time and opportunity, and which, being said, would effectually fortify him against the influences of proselytism. Whether I have realized my ideal, or not, the pub- lic must now judge. I have written in a style and manner adapted to the capacities of young persons; and have illustrated my points, as much as the subjects treated permitted, for the purpose of making them attractive. My earnest desire is, that the work may be instrumental in saving many converts to the Meth- clist church and to Christ. RoxBURY, March, 1856. DANIEL WISE. CONTENTS. CHAPTER I. DUTY OF CONVERTS TO JOIN THE VISIBLE CHURCH. The convert's confidence requested — The presumed relation of the Convert to Methodism described — His perplexity — A temptation and its source — Union with the Visible Church es- sential to safety — Crossing the Atlantic in an open boat — The lost steam-ship — The illustration applied — Voices of reason and experience — Buoys in channels— What they teach — The Visible Church and what it teaches of the will of Christ — Queries — The promj .ings of love — Duty to celebrate the death of Christ requires church-membership — A temptation described — The voyager's idle resolve — The illustration ap- P"ed, 11_22 CHAPTER n. METHODIST CONVERTS SHOULD JOIN A METHODIST CHURCH. The Convert considered as a child of Methodism — A providence in spiritual parentage — The providential lesson - Spiritual sympathy, the need of a Convert — Sympathy most likely to be found in the house of one's spiritual birth — Prospects of a Methodist Convert in other churches - The animus of Cal^ vinist churches unfriendly to Methodism - Proofs - Recep- tion of Cooke's Centuries and the Great Iron Wheel by Cal VI CONTENTS. M I vinist churches — Inferenof... ti.. Tu •„ ^"it^renccs -- The sea-boy's homo fceh-ntr. .llu..r..,ou upp,i.d-T„e path of 'ii ,f M I lii ( : 32 METHODIST CONVERTS SHOULD JOIN erfy;" that thcj arc "comic operations; " and that of Methodist conversions about nine- tenths of the whole are found to be spurious after a longer or shorter trial ! ! " Now the volume which contains these statements has been endorsed bj most of the leading presses of the Congregational and Presbyterian churches, and by many of their chief ministers and home missionaries in various parts of the country. I know there are numerous individuals in those denominations, who dissent strongly from the views of this writer; yet their dissent cannot be general, it cannot exist in the most influential quarters, or it would find expres- sion in earnest protests through the press. The fact that no such protest has appeared, except in a single instance in which the pro- testant was originally a Methodist mi;iister, taken in connection with the endorsements it has received, proves that the animus of that book is in harmony with the animus of the above named churches. A METHODIST CHURCH. 33 Another volume from tlic pen of a Baptist minister,* written in the same si)irit, and placing Methodism outside the pale of Evangelism, has been received with similar favor among the Baptists. These are melancholy facts, which it is painful even to record. I do not name them to create prejudices in your breast against Christians of other churches, but merely to sustain what has been said concerning their views of Methodist conversions. They do cherish a great doubt concerning the genu- ineness of a Methodist conversion. How, then, can you, who are a Methodist convert, go among them without having the sound- ness of your conversion doubted? without being subjected to a suspicious scrutiny which it is painful to an honorable mind to endure ? How, under such circumstances, can you hope to find that spiritual sympathy in their commu- nions which is one of the great wants of your * The Great Irou Wheel, by Rev. J. R. Graves. 3 34 METHODIST CONVERTS SHOULD JOIN renewed life ? Plainly you cannot. Are you, then, at liberty to put your salvation in peril by rushing from the warm atmosphere of love and sympathy which now surrounds you, into one of cold and unsympathizing scrutiny and suspicion ? „ A poet has given beautiful expression to the desire which carries an inexperienced youth to sea, and which is succeeded by a desire to return home a thousand fold more intense, in the following lines : •* See how from port the vessel glides, With streamered masts o'er halcyon tides: Its laggard course the sea-boy chides, All loth that calms should bind him ; But distance only chains him more With love links to his native shore, And sleep's best dream is to restore The home he left behind him." In my walks as a pastor, I have met with many persons whpse experience in the matter of their church relation resembled that of the poet's " sea-boy." "When they were young converts, the attentions of influ- A METHODIST CHURCH. 35 ential men, the appeal to their vanity which was conveyed in the attempt to proselyte them, tlic idea of finding a culture or a social status superior to Methodism, filled them with desire, like that of the sea-boy, to leave the sunny port of Methodism, where they were converted, and to enter another cliurch. But once away from their true spiritual home, like the sea-boy, they missed its genial spirit, its warm, hearty sympathies, and yet felt bound to it by "love-links" they could not break. They regretted what they had done, yet did not feel free to re- trace their steps. They were unsatisfied and ill at ease in the relation they had cho- sen, and longed for a fair opportunity to return to their true spiritual home. And such, beloved reader, may be your expe- rience if you suffer yourself to be beguiled from your true spiritual home by any motive lower than a conviction of duty. I have said that Providence, by giving you your spiritual parentage in the house of 1 1 Ifli 36 METHODIST CONVERTS SHOULD JOIN Methodism, indicated its will concerning your true church home. I say indicated because there may be circumstances which would ren- der it improper for a convert to unite with the church which led him to Christ. Should that church, for example, hold doctrines which he does not believe, it could not be his duty to join it. To profess faith in dogmas which the understanding rejects, is a violation of the law of truth. Whoever does so, corrupts his moral nature and offends God. Hence, in determining your church relation, you are solemnly bound to consider the question of creeds. Should you delib- erately profess a creed which you do not heartily believe, you would certainly peril, if not assuredly forfeit, your peace of mind. You must be honest before God. " I had rather every hair of my head were burned, if it were never so much worth, than that I should forsake my faith and opinion, which is the true faith." Such was the noble utterance of Agnes A METHODIST CHURCH. 37 Stanley, when she stood in presence of Bishop Bonner, charged with heres> and threatened with martyrdom. A fiery death awaited her if she persisted in maintainino. her opinions. Life and liberty were hers, would she but profess a faith she did not believe. But her noble soul spurned a life which could not be retained except at the price of falsehood. And for simply main- taining her convictions, she passed through the fires of Smithfield to the realms of inefifable delight. Was Agnes Stanley right ? Was it worth while to sacrifice life for opinion's sake? Aye, it was. Had she through fear of death, stained her soul with falsehood, she would have forfeited self-respect, the admiration of the good, and the favor of God. But if Agnes Stanley did right, what shall we say of those modern Christians who profess a creed they do not believe? I have frequently referred members of Calvin- ist churches to their creeds and covenants. :n I 38 METHODIST CONVERTS SHOULD JOIN as- teaching ultra Calvinism, and they have replied; "0, we don't believe that. We think pretty much as you do." Alas, what a dull perception of the claims of truth and honor such replies imply ! The parties had publicly, solemnly, consciously, professed a creed which their understandings rejected. Their profession was therefore a perpetual lie. Such minds would have no trouble with Bishop Bonner. The fires of Smithfield would never fright them. The spirit of Agnes Stanley is not in them. Can you de- sire to tread in their steps ? Now, I take it for granted that in doctrine you are a Methodist. You believe in the great truth of universal atonement. You believe that Jesus " tasted death for every man ; " that grace, quickening and saving, is tendered to every man, rendering every man morally able to accept the Saviour; that freedom from the guilt and dominion of sin, is attainable in this life, and that a truly converted man mav so fall a-wav as to finally A METHODIST CHURCH. 39 perish. Believing these truths, I do not see how you can join a Calvinist church without incurring tlic guilt of a perpetual lie ! For Calvinism teaches altogether another doc- trine. Its atonement, though nominally uni- versal, is in fact an atonement for the elect only, because none else can by any possi- bility be saved by it. It teaches that effect- ual or saving grace is given to the elect alone ; that sin must retain a measure of its power over a believer so long as he remains in the flesh ; and that when once a man is truly converted, his final salvation is a cer- tainty — he cannot fall so as to finally perish. To these odious doctrines you must subscribe if you enter a Calvinist church. Its creed may be written so as to keep its most ofi'en- sivc dogmas in the shade, but its construction is as I have stated. If then you are a Meth- odist in your doctrinal opinions, you cannot subscribe to the creed of a Calvinist church without setting your hand to a deliberate falsehood. Are you not then bound by the (■!i I I Uilt f hi; I I 40 METHODIST CONVERTS SHOULD JOIN dictates of truth and honor to unite with the Methodist church ? Let me illustrate this point with a fact. I knew a gentleman who, at the time of his conversion, was solicited to unite with a Calvinist church. He objected, saying: " My doctrinal opinions are not in harmony with your articles of faith." "0, nevermind that," replied the pastor. "I will represent you to the Committee. You need not appear before them at all." Satisfied with this acceptance of his pro- test against its Calvinism, he consented to join the church. But when he presented himself for that purpose, the creed and covenant were read to him, and he found he was expected to give his assent to opin- ions against which he had uttered his sol- emn protest to the pastor. He felt like one entrapped. But, hesitating to explain himself so publicly, he reluctantly yielded to the circumstances, and was admitted to the church. A METHODIST CHURCH. 41 Still his conscience was ill at ease. He was dissatisfied both with himself and his pastor. With himself, because he was pro- fessing doctrines which his midcrstanding rejected ; with his pastor, for having caught him with guile. Many and severe were his mental struggles as to his duty. At length, being moved to make an entire consecration of himself to God, he saw clearly that he must either renounce his false doctrinal pro- fession, or to use liis own words, "go to hell." He hesitated no longer. He broke the chain which bound him to a Calvinist church, found peace of mind, united with a Methodist church, and subsequently became a preacher of the gospel. That he did right in thus honestly conforming his profession to his faith, you will not deny. What then ? Go thou, and do likewise. You must, above all things, maintain your integrity. Depend upon it there is safety in the path of duty only. hii ! Hll! ;i i !» i CHAPTER III. MEANS OP GRACE PECULIAR TO METHODISM. ^j: c^ ;:^¥jHEN' the ancient Crusader^ in- "^1^} flamed with desire to rescue the J^ Holy Land from the sceptre of the Saracen, consecrated him- self to that romantic enterprise, he at once threw his whole soul into the work of preparation. Regarding his pilgrimage as the grand object of his life, he sacrificed every other interest and affec- tion at its shrine. He forsook his dearest friends; sold his domains; alienated his rights of sovereignty ; and lavished his gold that he might contribute to the success of the crusade. In making preparation for his military duties, he purchased armor of proof, weapons of truest temper, steeds of highest mettle; he selected for his leaders men of true courage and sagacity, and chose MEANS OF GRACE, ETC. 43 a route most likely to lead him speedily and safely to the scene of conflict. Thus he surrendered everything to the claim of his soul's ideal of duty and glory. May you notj, beloved convert, learn a lesson from the Crusader's spirit? Does not his action exhibit, in bold relief, the principle which should guide you in deter- mining your church relation ? Like him you have consecrated yourself to a great life work — an infinitely greater work than his. His object was to stand a conqueror on the spot of his Lord's crucifixion ; yours in to stand victorious before the throne of your Saviour's glory. If his ideal led him to make stern sacrifices, and to adopt a course of self-discipline adapted to the end he had chosen for himself, ought not yours to bind you to similar sacrifices and discipline ? Ought you not to subject all your actions to the demands of your purpose to reach heaven ? Ought not all your voluntary rela- tions to socictv to be determined bv the •;iri!i 44 MEANS OF GRACE question of their fitness to contribute to your great life aim ? Above all, should not your church relation be settled by the adap- tation of the particular church you may se- lect to promote your salvation ? If to these interrogatories you respond affirmatively, you are bound to select a church home with that body of Christians, whose spirit, usages, and institutions are best fitted to aid you in working out your salva- tion. The social status, the wealth, the culture of a church, are inferior and subordi- nate.questions ; though too many converts, to their great spiritual loss, have allowed them to be controlling and decisive. I hope better things of you. I take you to be an earnest convert, to whom " all things " are " loss," if you may but "win Christ." You will, therefore, be governed by the question,' which church is best fitted by its peculiar institutions, doctrines, and spirit to help me to heaven ? Now if you take this principle for your PECULIAR TO METHODISM. 45 guide, I have no doubt of its leading you into the Methodist Episcopal Church. Within lier enclosures, in addition to all that is val- uable in the preaching and ordinances com- mon to all Christian denominations, you will lind some precious advantages, which you cannot find outside the pale of Methodism. I will name some of them. You will find in Methodism such a degree of direct and habitual culture of the great elements of the Christian life, as is found in no other denomination. The Christian life consists chiefly in the exercise of right affections toward God. I do not affirm that it includes nothing more than love, because an enlightened understand- ing, a submissive will, and an obedient life, are essential to it, and are, in fact, included in it. But I do assert that love to God, as manifested in Christ, is the principal element of the Christian life. " Love," says Wesley, " is the end, the sole end of every dispensa- tion of God, from the beginning of the world 40 MEANS OF GRACE to the consummation of all things ;" and the apostle John observes, " Every one that loveth is born of God, and knoweth God." So that he who loves has spiritual life. He who loves not is a stranger to that life, is dead to God, is uot born of God, has not spiritual vitality. But this love is the offspring of faith, de- pends upon faith, grows or declines, as faith is stronger or weaker. The truth which faith grasps is the germ of love. The divine message which faith receives, the glorious facts to which it gives credence, constitute the food which stimulates love and secures its growth. Without faith, love could not have birth or growth in the human soul. Hence, faith and love are the two grand elements of the Christian life. He who believes most earnestly, and with the most simplicity, will love most. He who has the strongest faith and the warmest love will have the most spiritual vitality, will grow most rapidly in moral power and beauty. rECDUAR TO METHODISM. 47 I Now, if you look carefully into the history of Methodism, you will find that it has, from the beoinniny uhin-the phrase "peculiar doctrines of Methodism," I do not wish it to be under- stood that Methodism has introduced any novelties into her theology. No. The doc- trines of Methodism are as old as the gospel. Jesus taught them. So did his apostles and their successors, through the purest periods of the history of the church. Many of the •' Reformers," also, both in England and Ger- many, were able advocates of her character- istic doctrines. They are not novelties, therefore ; though viewed in relation to the churches which follow the theological system of John Calvin, and to their distinct, earnest enunciation, many of them are now peculiar to Methodism. ^ These peculiar tenets have a. beautiful, Scriptural fitness to promote faith and love in the hearts of men. By teaching the death of Jesus to be the price of the gracious pro- 50 MEANS OF GRACE ''4 bation, granted to the human race for the express purpose of restoring to righteous- ness as many as would consent to be regene- rated by the Divine Spirit, Methodism ex- hibits the character of God in a light so just, 80 impartial, so loving, so earnest to save, that men have little ground left to cavil or to doubt, and none to presume ; while they are powerfully moved to love and seek God, who is seen to be at once both good and just. By its clear enunciation of the doctrines of justification by faith only, of the witness of the Spirit, of the possibility of complete victory over sin, it awakens the hopes, satis- fies the aspirations, and encourages the efforts of such as seek to be Christians indeed. By its theory of the possibility of falling from grace so as to finally perish, it erects a strong barrier against the return of a believer to his old sins. Thus its views of truth give it an immense advantage over those churches which teach the dogmas of Calvin — dogmas which exhibit God in an as- PECULIAR TO METUODISU. fil pect 80 repulsive, so unoertafu as to wl.o,„ ho IS willing to save, so partial to his selected favorites, so unjust to the reprobated, and so concealed even from his elect, that it must be exceedingly difficult to lead men to exorcise saving faith, and almost impossible to awaken that simple, peaceful, trustful love, which is tbe essence of the Christian life, and the glory of Methodist " church.lifc."_Tho re- suit of this advantonjo is seen in her superior growth. Her pecu. n,r doctrines bein- pe- culiarly scriptural, ar.; peculiarly efficadous in bn.:,;,r,c: men to Curist and leading them to heaven. The peculiar institutions of Methodism are also eminently iitted to develope the elements of the Christian life. The Christian life, like life i„ all itg forms, is active. Its tendency is to activity. it always seeks to expend its forces in its legitimate sphere. Eepel this tendency, check this force, and it will roll back upon "self and die. To be healthfully develnne^ 52 MEANS OP GRACE it must be permitted to flow out in fit ex prcssion, in praise, in acknowledgment, in acts of obedience, in works of benevolence, in the performance of duty. This is its law, and it must be obeyed. Methodism has always recognized this im- portant principle. It is incorporated into its very organization, and its peculiar institu- tions are therefore admirably fitted to de- velop the spiritual life of its members. Look at its class meetings, and love feasts : how they educate the believer to form the habit of giving expression to the conceptions of faith, and the raptures of love. How they lure him to obey that first prompting of the religious life, to attempt the salvation of others, of which every true disciple is con- scious. How suggestive, too, of social duties are those meetings, providing as they do an opportunity for the confession of faults, the utterances of desire, and the admonitions of wisdom. So, also, the Methodistic prayer meeting is an arena for the development PECULIAR TO METHODISM. 53 of the spiritual life. It is a battle-field, in which every member is taught to win souls, to fight for the extension of Christ's king- dom. Lay preaching is also productive of much enlargement to the spiritual life of Methodism. By introducing thousands of valuable minds into spheres of activity, it developes their life, and leads to the increase of that life in others. Nor is the itinerancy of Methodism without its influence in this direction. By the frequent introduction of new pastors into its pulpits, it ensures the constant, varied, energetic enunciation of those great fundamental truths of our holy religion, which, applied by the Divine Spirit, become the germ and nutriment of the divine life to those who receive them. We doubt if the constant preaching of these great, central, saving truths is possible to a settled ministry, which is compelled to distribute general truths, and occupy itself with single points, to avoid sameness and repetition. But the itinerancv of Methodism 54 MEANS OP GRACE ih i •■.m keeps them before its congregations, the same in substance, but in ever varied forms of expression and diverse modes of illustra- tion, and thereby becomes a powerful means of stimulating the growth of the spiritual life. Thus, all that is peculiar to the Metho- distic organization, is strikingly — may I not add philosophically? — adapted to develop the Christian life. In its provision for the cultivation of the highest forms of Christian fellowship, Meth- odism stands peerless among the churches. One great purpose of Christianity is to unite mankind in bonds of holy fellowship with God and with one another. How beautifully and tenderly this idea is brought to view in the sacerdotal prayer of Christ, where he asks for his disciples, " That they all may be ONE ; as thou, Father, art in me, and I in thee, that they also may be ONE in us * * * That they may be one, even as we ARE one!!" The fellowship portrayed in this passage PKCULIAR TO METHODISM. 55 is no cold, formal, heartless uuity, but com- munion and sympathy in the highest possible degree, — such communion as exists between the Father and the Son, " That they may be one, EVEN AS WE ARE ONE." What ineffable, delightful -fellowship is this I " It implies," says FooTE, in his School of Christ, " sympa- thy, oneness of mind, mutual understandino- and agreement, familiar and friendly inter- course, the responsive beat of heart to heart, soul answering to soul, as face answers to face in water" — "a fellowship of love to an unseen Saviour, a fellowship of joys, hopes and fears, that lie quite beyond the circle of a natural man's experience." This prayer of Christ finds constant and universal utterance in the spiritual aspira- tions of his true disciples. One of the first desires of the converted mind is for such fellowship. "0!" it exclaims, "that I had some one in whom I might discern the re- flection of my own soul, and from whom I might receive back again the expression of 56 MEANS OP GRACE my own confiding affection I" It was this aspiration, unchecked by cold suspicion, which led the primitive converts to Chris- tianity to seek that affectionate communion which is so glowingly described by the annal- ist of the apostles. " Knit together in love/' they met in bands, " continuing daily with one accord in the temple, and breaking of bread from house to house, did eat their meat with gladness and singleness of heart." They spoke to each other in " psalms, hymns, and spiritual songs," rejoiced with those that did rejoice, and wept with those that wept. They " ex- horted one another daily," bore "one another's burdens," confessed their "faults one to another," and prayed "one for another." Thus they enjoyed the " commu- nion of saints " in a very high degree ; and, by their practice, illustrated the method of the spiritual life, wherever it is permitted to unfold itself unhindered by unscriptural prejudices and unevangelical customs. If you consult the biography of deeply PECULIAR TO METHODISM. 57 pious men, of any sect, you will find them, when in their healthiest state of mind, seek- ing this sort of intercourse with their fellow Christians. Mr. Wesley shortly after his conversion was so anxious for the fellowship of experienced Christians, that he actually made a journey from England to Germany, that he might enjoy it with the followers of Count Zinzendorf, at Hernhutt. His motives are stated in his journal in these words : — " My weak mind could not thus bear to be sawn asunder. And I hoped the conversing with those holy men who were themselves living witnesses to the full power of faith, and yet able to bear with those that are weak, would be a means under God, of so establishing my soul, that I might go on from faith to faith, and from strength to strength." The same desire led Dr. Chalmers to form a very close spiritual intimacy with his friend Mr. J. Anderson. With this gen- 58 MEANS OF GRACE ilill! tleman Dr. C. enjoyed a very intimate re- ligious fellowship. Their intercourse aimed at the very thing which the Methodist class meeting is designed to accomplish, — the communication of religious experience. Dr. C. was led to practice it at first, by the im pulses of his spiritual life. In the following passage he defends it with the skill of a philosopher. " I am very much interested in the progress of your sentiments. This, in the language of good but despised Christians, is called the communication of your religious experience. There is fanaticism annexed to the term ; but this is a mere bugbear; and I count it strange that that very evidence which is held in such exclusive respect in every other de- partment of ittqiiiry, should be so despised and laughed at when applied to the progress of a human being in that greatest of all transitions, from a state of estrangement to a state of intimacy with God ; from the terror of His condemnation to an affecting PECULIAR TO METHODISM. 59 sense of His favor, and friendship, and reconciled presence ; from the influence of earthly and debasing affections, to the influ- ence of those new and heavenly principles which the Spirit of God establishes in the heart of every believer. This is what our Saviour calls ' passed from death unto life.' My prayer for both of us is, that ' it may be made sure,' and that ' hereby we may know thai He dwelleth in us and we in Him, that he hath given us of His Spirit.' " — Memoirs of Dr. Chalmers, vol. i., p. 255. It was to meet this want of the spiritual life, that Mr. Wesley introduced the class MEETING into the organism of Methodism. He knew that the spiritual life of believers could not be healthfully developed unless they enjoyed constant fellowship with each other, and he knew also, that the cultivation of such fellowship is a scriptural duty. To provide opportunity for its culture, and to prevent its neglect by his followers, he estab- lished this meeting. He did not oretend to 60 MEANS OP GRACE claim divine authority for it; for, in the "minutes," he classed it with ^^ prudential,'^ and not with ^'instituted" means of grace. But it stands so intimately related to, and is so necessary to the proper growth of the spiritual life, that regular attendance upon it has always been one of the " regulations " which the M. E. Church has required her members to observe. There can be no doubt, that the piety of Methodism owes much of its characteristic fervor and animation to the influences of its class meetings. The peculiar feature of the class is the provision it makes for the free communication of religious expe- rience. Its members, in a spirit of frank, affectionate simplicity, unfold the workings of the divine life as developed in their several experiences. They are thus led to discover the identity of the work wrought in their hearts by the self same Spirit. If one is depressed, tempted, or crushed, he learns that his temptations ai*e not peculiar PECULIAR TO METHODISM. 61 to himself. Others have felt, resisted, con- quered them ; why may not he ? If one is elevated, he finds his joy reciprocated ; while his happy experience encourages his compan- ions to seek like enlargement of heart. If one has erred, the persuasive sympathy of his brethren melts him to penitence j their prayers aid him to return to the waiting Shepherd of his soul. Thus, the ignorance of one is instructed by the knowledge of another. The strong impart their vigor to the weak. The unwary learn caution from the wisdom of experience. The halting are rebuked. Those who run well are confirmed, and en- couraged to persevere. Besides the class meeting, Methodism has its " Love Feasts," which are also intended and calculated to cultivate spiritual fellow- ship. The Love Feast, though now peculiar to Methodism, is as ancient as the Christian Church. "It is certain," says Coleman, in his Ancient Christianity, " that the feast of charity was celebrated in the earliest period 62 MEANS OF GRACE of tlie Christian Cliurch. See Acts, 2 : 46." It was celebrated at first in connection with the Lord's supper, and consisted of a social meal, accompanied with religious exercises and expressions of brotherly affection. As the primitive church lost its purity, the love feast lost its original significancy; abuses became associated with it, and it was finally abolished by the Council of Laodicea in the middle of the fourth century. Mr. Wesley, in imitation of the Moravians, adopted it with its present simple form, and strictly religious character, for the spiritual benefit of his societies. It remains, a cherished and delightful institu- tion of Methodism, and is eminently fitted to promote Christian fellowship. Thus, you see some of the spiritual advan- tages of Methodism. It cherishes with direct and habitual efi'ort, the great elements of the Christian life ; its doctrines are preeminently suited to feed the flame of that life ; its pe- culiar institutions have the same tendency ; it provides, as no other church does, for the PECULIAR TO METHODISM. 63 cultivation of Cliristian fellowsliip. In one word, tlio whole system is organized for the special purpose of developing deep, earnest, active, glowing piety. It offers no induce- ments to the spiritual sluggard, the formal- ist, the half-way Christian. It seeks the sincere lover of Christ, and offers itself to him as g, helper to the attainment of the highest forms of the divine life. Are not these great advantages ? Ought you to sacri- fice them lightly ? Are they not just what you desire in your holiest moments ? Why then do you hesitate ? Away with the sug- gestions of those who seek to proselyte you to other altars. Go, give yourself to your true spiritual mother, saying, in the simple language of the dutiful Ruth : " Thy people shall be my people ; and thy God my God I " CHAPTER IV. OBJECTIONS TO METHODIST PECULIARITIES CONSIDERED. jN one of the European picture \vz^ gtillerics, there is a fine por- ^Sij^ trait of Jean Paul Richter, surrounded by floating clouds, which, when examined closely, re- solve themselves into beautiful angel faces. But so soft and shadowy are those angelic images, that to be discerned they must be beheld from a close stand- point, and studied with an attentive eye. This picture embodies a truth in Metho- dism; for its peculiarities, if viewed at a distance and by a prejudiced mind, appear like impenetrable clouds. Their beauty and value are not fully apparent until one draws nigh to them, and examines them with ac appreciative mind. Then they disclose them- OBJECTIONS CONSIDEUED. 65 selves. Then they stand fortli full of spirit- ual attraction and power. But inasmuch as many persons, who only view them from a distance and with envious feelings, have set themselves up as tlieir critics and judges, you will not be surprised to learn that nu- merous objections have been brought against tliose very peculiarities which arc o.t once the true ornaments of Metliodism and the chief sources, under God, of its wonderful use- fulness. You may meet with some of these self-constituted critics. Let me guard you against their misrepresentations. I will begin with their objections to the class mcetw"-. One writer (Rev. J. R. Graves, a Baptist,) says " the conscience is hardened by it:' In support of this assertion, he argues that " confession of sin to God without contrition, hardens the conscience." Ho then infers that such confession to men "must harden the conscience in a greater degree." To illustrate his argument, this unscrupulous writer resorts to a sad slander. He says w, a 66 OlMKCTIONS TO MIOTIIODIST "that a ptMMiliar insensibility to moral honor and inte,o;rity ol' cljara(;ter '' is "characteristic of the Methodist conunon mass." Tills ui\L»innent reposes on a j^ross fallacy. It assumes that the sole business of the class meetinii; is tlie confession of sin. This is not true. The class meeting is not a con- fessional, but a phice for the communication of rcliiiioiis vxpcricncc. It is the duty of the class leader to draw out such communi- cation by incpiirino- of his members "how their souls prosper" — a question which covers Mie entire range of religious expe- rience. It 7nay lead to confession, or it may not. That depends very much on the spirit- ual hcaltli of the persons present. It gen- erally leads to acknowledgments of the divine goodness, and descriptions of the various phases of the inner life which have character- ized their recent experiences. Hence, the assumption that confession is the sole, or even the chief business of the class meeting, is false. And it is especially false to allege. PECULIARITIES CONSIDERED. 67 that when tlicrc is confession, it is unaccom- panied by contrition ; for tlic class meeting is tlic very last place to which an impenitent person would be likely to resort. Thus, the assumptions of tliis writer, being as false as they are uncharitable, his argument is invalid, and his objection falls to the ground. His charge of moral insensibility and defective integrity, as characteristic of Methodists, only reflects his own character, and proves him to be of that class of slanderers whom the poet describes in the following lines : " They who stung were creeping things ; but what Than serpent's teeth inflict with deadliest throes? The lion may be goaded by the gnat — Who sucks the slumberer's blood ? The eagle ? — No, the bat." It has been asserted by another writer, (Rev. Parsons Cooke, a Congregationalist,) that the class meeting is a " mitigated form of the Romish confessional." Your own in- telligence will teach you that this is a lame and vulgar appeal to prejudice, because there is not the least analogy between the class 68 OBJECTIONS TO METHODIST meeting and tlic confessional. You know that the Romish confessional is a private box, where the worshipper makes secret con- fession of all his sins to a priest, with a view to his absolution. It is a means by which the Romanist penitent performs the sacra- ment of penance. But a class meeting is a meeting of Christian people who openly converse with one of their number on the subject of religious experience, for the pur- pose of being assisted to " work out their own salvation." It needs no priest to carry it on. Its leader is a layman. It pretends to nothing sacramental in its character. It exacts no confessions of sin. It knows nothing of priestly ahsolution. Its type is not the Romish confessional, for it has no one feature which bears the smallest resem- blance to that unscriptural institution. It is simply a meeting for the enjoyment and pro- motion of Christian fellowsliip, such as God's ancient people cherished, when, according to Malachi, " They that feared the Lord, spake PECULIARITIES CONSIDERED. 69 often one to another j and the Lord heark- ened; and heard it, and a book of remem- brance was written before him for them that fear the Lord, and that thought upon his name:" and such as is required by the apostle James, where he says, " Confess y^ur faults one to another, and pray one for another, that ye may be healed." Again, the same inconsiderate author affirms that the class meeting tends to "promote insincerity and a habit of hollow pretences," because the weekly relation of experience it requires is "a temptation to tread a beaten track of recital, in which actual experience does not run ; or to rely somewhat upon invention for the materials of a story that will make a good appear- ance before the class." This argument is both uncharitable and fallacious. Uncharitable, because it brings a charge of hypocrisy and falsehood against Methodists generally : fallacious, because it proceeds on the supposition that a =---"^-'^ ouuuu 70 OBJECTIONS TO METHODIST mm III I I I I i I till !!!iilli!!li!|il| I! religious experience cannot furnish material for such weekly inquiries and relations as a class meeting implies, and therefore it must lead to false pretensions. But suppose the spiritual life is so active, so varied in its development, so surrounded by hindrances, and so subject to conflicts as to present innu- merable phases and shades of experience, it must then be conceded that the class meeting h precisely fitted to meet its wants, because it furnishes stated opportunities to express its joys and griefs, and to obtain encouragement, instruction, and stimulus. Now this is the Methodisticviewof the Chris- tian life. And on this view, which I believe is the true one, class meetings stand firmly and securely built. Those who think the Christian life is dull and stagnant — a still 'half-putrid pool of subsided feeling — will readily believe that a Christian cannot have enough of " internal history " to furnish mate- rial for weekly communion, and that the class meeting cannot be sustained except by PECULIARITIES CONSIDERED. 71 falsehood and liypocrisy. But you, beloved reader, do not hold such low views of the Christian life. You know, too, that tlic class meeting has stood the test of more than a century, and that millions of pious souls have been wonderfully blessed by it. You will not therefore, be likely to be drawn away from Methodism by such objections. You will also be likely to hear similar statements respecting band meetings. Mr. Graves has said of it " that the vilest ques- tions to be found in Denn's Theoloay mav be put to every member of a band meeting." To this a very short and sufficient answer is found in the fact that the hand meeting is almost obsolete in American Methodism, and that the first instance of an improper ques- tion having been put by a band loader has yet to be adduced. In fact, the band meeting is designed only for persons who, having attained a high degree of spirituality, desire a closer spiritual fellowship than is provided for in the class meeting. But it was never 72 OBJECTIONS TO METHODIST general or obligatory in Methodism ; and, in all probability, never will be. It presupposes such a degree of sincerity, simplicity, integ- rity, and spirituality as, I fear, will never be universal in any sect, while poor human nature dwells in earthly tabernacles. Hence, they who seek to prejudice you against Meth- odism because of what they pretend to find objectionable i:o band meetings, only beat the air. They assail an institution which can hardly be said to exist, save in the letter of the discipline. It may interest you to know that while some sectarian writers are assailing the class meeting, others, of more intelligence, candor, and piety, are recommending its introduction into their own ecclesiastical organisms. A recent article in the Episcopal Recorder recommends the institution of class or band meetings by the Protestant Episcopal Church. It says that from the '^ class meetings the great Mc, on to state what he " regards as the fdult of the Wesleyan sys- tem," namely, " that the connection with a class is made an indispensable term of com- munion." " The whole thin^^,'* ho adds, " should be optional ; and then the system would be free from all objections, and might continue, as it is at present, a great means of strength- ening and holding the convert, and a great support and comfort to a large class of minds" You will observe that the approval here given to class meetings is reluctant and qualified. The writer evidently shares in those prejudices which even candid and noble minds may innocently possess, against institu- tions with Vhich, from the nature of the case, they cannot be practically acquainted. But this only renders the measure of approval which is given more valuable, for it shows that the writer applauds no more than his gravest and most mature judgment compels him to do. His praise is a concession made PECULIARITIES CONSIDERED. 71 to his prejudices, in obedience to the demands of his reason. Ill the above quotations you will observe that this writer admits : 1. The scriptural character of the class meeting. 2. Its adap- tation to supply a " real want " of the soul. 3. That it is a " great means of strength- ening and holding tlie convert," a "great sup- port and comfort to a large class of minds." These admissions are important, coming as they do from a highly educated Presbyterian, through the columns of a British Review. They show that the best mind in the Chris- tian church is beginning to recognize a fitness and an effectiveness in the ecclesiastical organ- ism established by Mr. Wesley, which more shallow and bigoted minds have hitherto refused to see. They also indicate a ten- dency in other Christian bodies towards Methodist usages. They point to a period in which tardy justice will be done to Mr. Wesley's sagacity by the general adoption, with various modifications, of the leadino- 78 OBJECTIONS TO METHODIST features of his system, by the evangelical churches of CMiristendom. Such testimonies as these confirm wliat I have said in illustration of the value of the class mectinj^. They also show you that others, besides Methodists, concede its scriptural character, its necessity, and its fit- ness to supply a positive demand of the spiritual life. Be assured, then, that in entering the pale of Methodism, you will find in this institution such a help to the " com- munion of saints," and to growth in grace, as you can find in no other branch of the Chris- tian Church. No other church provides in its organism for the culture of Christian fellow- ship. It is related of a certain Spaniard that he was accustomed to put on spectacles when he ate cherries, that they might appear large and tempting to his eye. I have no doubt you will find persons among those seeking to proselyte you, who are wont to put on spectacles when they examine the peculiari- PECULIARITIES CONSIDERED. 79 tics of our cliurcli. Such spcctaclca critics will point you to numerous imaginary evils. Perhaps they will try to convince you that Methodist prayer meetings arc marked by practices which arc contrary to the true order of the church of God. They may tell you, for instance, as the Rev. Parsons Cooke has uone, that our practice of relating expe- riences tends "to promote insincerity and a habit of hollow pretences." In support of this charge they may refer to this redoubtable gentleman, who gravely relates that he once heard " fifteen professed converts giving their experience," who " repeated always tlj ideas and most often the words of the first." This convinced the Reverend critic, that their "experience was nothing more thdn the reci- tal of a lesson from memory." Your specta- cled informants may then add, that these converts were schooled into this hypocrisy by our system, and that consequently you had better forsake it as quickly as possible. But you already know enough of Methodism 80 OBJECTIONS TO METHODIST In to perceive the utter falsity of this charge, which, by the way, carries its own refutation on its face. Just look at it. 1. It is not customary in public Methodist prayer meetings for converts to relate their experience at length. They merely make a general confession of their newly found faith in Christ. 2. The fifteen converts evidently did not do it, for the time usually occupied in a public meeting, would be insufficient for fifteen persons to give their experience, " in all its forms and ininutenessy Now, if they were not relating the details of their experience, but only making a general confession of their faith, what be- comes of this argument ? It surely will not be affirmed to be a thing " incredible,*' that fifteen persons should have had a genuine religious experience so substantially identical as to find true expression in ideas and ver- biage very nearly similar ? Is not the expe- rience of every Christian in substance the same ? Does not the difference in Christian PECULIARITIES COXSIDERKD. 81 experience, lie chiefly in mode, circumstance, and detail, rather than in substance ? If not, why do the writings of David and Paul fur- nish the best possible language by which to express the experience of modern believers ? WJiy then is the sameness of verbiage and ideas employed by fifteen converts to express a general confession of an experience which, in order to be genuine, must be substantially identical, tortured into an argument against their sincerity? Is there not a corresponding sameness in the general profession, 'which Calvinistic converts make in their inquiry and conference meetings ? Do they not all speak of "indulging a hope," of trusting in " God's covenanted mercies," and of hoping in the " sovereign grace of God," and kindred ''stereotyped" phrases? What then be- comes of this argument? It falls to the ground, a glaring sophism, which you will shake off as easily as Paul shook the viper irom his hand on the island of Melita. The Methodist prayer meeting is objected 6 82 OBJECTIONS TO METHODIST if rn.'! I' 1 to by some, because of its " noise/' its altar for penitents, its seeming confusion, and, in seasons of revival, and at camp meetings, its scenes of earnest excitement. These things have been wickedly ridiculed by Mr. Cooke, who, in the true spirit of infidelity, calls them a "religious comedy," "comic operations," &c., which are encouraged by our ministry, he sayS; not because of their intrinsic rightful- ness, but because they "promote Metho- dism." * I very much mistake the temper of your piety, dear convert, if this objection has the weight of a feather in your estimation. You ^re an earnest Christian. You believe in an earnest Christianity. You could not endure to see men laboring to save immortal fiouls from unending death, with the cool gravity of a Turk sipping coffee. You be- lieve that coldness and formality are never more out of place than at a prayer meeting. You will, therefore, treat this objection with the contempt it justly merits. Provided the PECULIARITIES COXSIDERED. 83 earnestness of Methodism does not degene- rate into extravagance and fanaticism, it will be to you its highest commendation, that at its altars the penitent is not forbidden to exhibit the intense emotions of his awakened soul; no, not if they lead him to come " trembling," and " falling down," like the ?hilippian jailor, and crying, "Sirs, what must I do to be saved?" Nor, will you be kept from Methodism because its ministers and members are quick to sympathize with such intensity of feeling, ready to pour out their souls in strong desire for seekers, and to lift up their voices in fervent praise when God pronounces them forgiven. Now what is there beyond this in the usual manifestations of Methodist prayer meetings ? Occasionally, and in some places, it is true, the tides of feeling may overflow the banks of rigid propriety. But are such exceptional breaches of the ordinary propri- eties of life so unbecoming as to merit the title of « comio operations ? " I have read 84 OBJECTIONS TO METHODIST that a Czar of Russia once saw a peasant struggling for life in the waters of a river. The sight appealed to his humanity. The Czar was forgotten in the man. He tore off his coat, leaped into the river, brought the half dead peasant to the shore, and stood dripping and disordered among his astonished attendants. Doubtless his aspect Vas very " comic," very unsatisfactory in the eyes of brainless etiquette. But who with a man's heart in his bosom, could ridicule him ? So too, there may be in a Methodist prayer meeting, such struggling for the " life " of sinking souls as gives rise to " strong cries and tears," to demonstrations which are un- courtly, and contrary to the laws of a finical etiquette ; but who with the soul of a Chris- tian, can find it in his heart to ridicule such things ? I would not, to be sure, encourage them. They are not sought for or cherished in the Methodist church, generally. But I cannot understand how any man, whose heart has learned to agonize for the "birth of PECULIARITIES CONSIDERED. 85 souls," can mock at them when they do occur. I shrink from such a man, as I would from a French dancing master, who should stand beside the stake of a dying martyr and criti- cise him because his postures were not altogether secundum artem. I have little doubt that, if such as he had witnessed the excitement which followed the discourse of Peter on the day of Pentecost, they would have pronounced it a "religious comedy." But I need not dwell on this point. You, beloved reader, are too earnest a Christian to be moved from Methodism by assaults upon its activity, intenty, and ardent sym- pathy for human salvation. Another usage of Methodism, which is offen bitterly assailed by its enemies, is the Chris- tian liberty it allows to women. Believinjr, with an apostle, that in "Christ Jesus" there is neither "male nor female," it does not reduce woman to a cypher, or restrict her power to do good, by depriving her of the privilege of offering prayer, or of declaring 86 OBJECTIONS TO METHODIST n 'I the goodness of God to her soul, in class and prayer meetings. Woman's equality in the rights, privileges, and blessings of the gos- pel is practically declared in Methodism, by her admission to these privileges. If the reader is a woman, this fact must commend Methodism to her esteem. She may not wish to use these opportunities herself, for she may possess so sensitive a nature as to shrink from public obserTation. Still, she can but feel the honor done to her sex by a usage which so distinctly recognizes its equality. She can but acknowledge that Methodism has an especial claim on woman's gratitude for this most excellent custom. But is this usage scriptural ? Many Cal- vinists affirm that it is not. They heap un- stinted censures on the Methodist church for allowing it ; claiming that it is forbidden by the apostle, in these words: "Let your women keep silence in the churches ; for it is not permitted unto them to speak." 1 Cor. 14 : 34. PECULIARITIES COXSIDERED. 87 If this were the only text in which women's privileges were referred to by the apostle, it might settle the question. But fortunately the mind of the Spirit *is elsewhere expressed, and that too, in favor of the usage of Metho- dism, and the dignity of women. In 1 Cor. 11 : 5, the apostle recognizes the right of women to speak and pray in the church, by prescribing the manner in which those duties arc to be performed. "Every woman that prayeth or prophesieth with her head un- covered, dishonoreth her head." Airain, in verse 13 J "Is it comely that a woman pray unto God with her head uncovered ? " That y^ou may sec the force of these texts, I will quote Dr. Adam Clarke's comment upon verse 5th. " Whatever may be the meaning of praying and prophesying in respect to the man, they have precisely the same meaning in respect to the woman. So that some women, at least, as well as some men, might speak to others to edification and exliortation, and I ' 88 ODJECTIONS TO JIETHODIST ih N"t\ 4 comlbrt. And tliis kind of prophesying or teaching;, was j)redicted by Joel, 2 : 28, and referred to by Peter, Acts 2: 17. And had there not been suchj^ifts bestowed on women, the propliecy could not have had its fulfil- ment. The only dilference marked by the apostle was, the man had his head uncovered, because he was the representative of Christ, the woman had hers covered, because she was placed, by the order of God, in a state of subjection to the man; and because it was a custom, both among the Greeks and Romans, and among the Jews an express law, that no woman should be seen abroad without a veil." This interpretation accords with the prac- tice of the primitive church, as shown in various portions of the New Testament. Did not a woman make the first proclama- tion of the resurrection of Christ to the apostolic college? Did not Priscilla in- struct Apollos in the meaning of the Scrip- tures? Did not Paul greCt her as his PECULTAUITIES CONSIDERED. 89 "helper in Christ Jesus?" Did he not •' thank her " for her services, and declare that "all tlie churches of the Gentiles thanked" her also? (See Romans 1G:4). Did he not also send salutations to Try- PHKXA, TRYniosA, and the "beloved Persis ?" Of the first two ladies ho says, they " labor in the Lord : " of Pcrsis, that she " labored much in the Lord." What this labor was, I will permit Dr. Clarke to state. In his note on Romans IG : 12, he says of Tryphena and Tryphosa; — ''Two holy women, who, it seems, were assistants to the apostle in his work ; prob- ably by exhorting, visiting the sick, (fee. Persis was another woman, who, it seems, excelled the preceding; for, of her it is said,' she labored much in the Lord. We learn from this, that Christian women, as well as men, labored in the ministry of the word. In those times of simplicity, all persons, whether men or women, who had received the knowledge of the truth, believed it to be 90 OBJECTIONS TO METHODIST their duty to propagate it to the uttermost of their power. Many have spent much use- less labor in endeavoring to prove that these women did not preach. That there were some prophetesses, as well as prophets in the Christian church, we learn; and that a woman might pray or prophecy, provided she had her head covered we know ; and that whoever prophesied spoke unto others to edification, exhortation, and comfort, St. Paul declares, 1 Cor. 14: 3. And that no preacher can do more, every person must acknowl- edge ; because to edify, exhort, and comfort, are the prime ends of the gospel ministry. If women thus prophesied, then women preached. There is, however, much more than this implied in the Christian ministry, of which men only, and men called of God, are capable." But how can these facts and interpretations be harmonized with the command to '' keep si- lence," quoted above ? There is but one way to do this. The prohibition must be under- PECULIARITIES CONSIDERED. 91 stood to apply to speaking under particular circumstances, not to speaking and praying in general. This is Dr. Clarke's view. He says of the words " Let your women keep silence in the churclies :" * * * u it is evi- dent from the context, that the apostle refers here to as/ci?ifr questions, and what we call dictating- in the assemblies. It was permit- ted to any man to ask questions, to object, to altercate, attempt to refute, &c., in the syna- gogue ; but this liberty was not allowed to any woman. St. Paul confirms this, in refer- ence also to the Christian church. He or- ders them to keep silence, and if they wish to learn any thing, let them inquire of their husbands at home, because it was perfectly indecorous for women to be contending with men in public assemblies on points of doc- trine, cases of conscience, &c. But this, by no means, intimated that when a woman re- ceived any particular influence from God, to enable her to teach, that she was not to obey that influence ; on the contrary, she was to IMAGE EVALUATION TEST TARGET (MT-3) /. ^^ 1.0 I.I 11.25 1^ IlilM 1^ M 1^ IIIIIM i.8 u_ mil 1.6 V] <^ 7^ /: 'c^l Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 6 92 OBJECTIONS TO METHODIST obey it, and the apostle lays down directions in chap. 11, for regulating her personal ap- pearance when thus employed," ^'1 M, l<»<4 kH^ such preaching was condemned as Antino- mian;" p. 309, History of the Great Awakening. Edwards gives a similar view of the alleged Arminianism of those times in the following sentence : — "•According to Arminian principles men have a good and honest heart, the very thing that is the grand requisite in order to God's acceptance, * * before they have the proper condition of salvation." Edwards' Works, p. 581, Vol. 2. I will now quote a sentence or two from Watson's Dictionary, descriptive of the salient points in the system of Pelagius, pre- mising that Pelagius was a British monk who lived in the early part of the fifth cen- tury. Visiting Rome, with his friend Celes- Tius, he opposed the " received notions con- cerning original sin, and the necessity of the divine grace." Watson says he is repre- sented as teaching " that mankind derived no DOCTRINES PECULIAR TO METHODISM. 115 injury from the sin of Adam; that we are now as capable of obedience to the will of God as he was, * * that men arc born with- out vice as well as without virtue. That iV is possible for men, provided they fully em- ploy the powers and faculties with which they are endued, to live without sin ; " and Watson adds, " though he did not deny that external grace, or the doctrines and motives of the gospel, are necessary, yet he is said to have rejected the necessity of internal grace, or the aids of the Divine Spirits ■ By comparing the italicised sentences in the above quotations, you will perceive that what Edwards and Tracy call Arminianism is strictly identical with the peculiar views of Pelagius. Both systems denied the doc- trines of original sin, and the absolute de- pendence of man for regeneration on the grace of Godj both taught the doctrine of salvation by works, in opposition to the scriptural and Methodistical theory of salva- 116 DOCTRINES PECULIAR TO METHODISM. tion by grace, and justification by faith alone* With those facts and statements before you, I think you will be convinced that those who charge Methodism with a likeness to the heresy which desolated the churches of the last century, are " false accusers," and conse- quently unworthy of your confidence in this matter. For a further view of the points of differ- ence between Pelagianism and Arminianism, see Appendix No. 1. There is yet another misrepresentation of ♦ This just distinction between a true and false Arminianism la recognized and stated by the Rev. Mr. Clarke, ; retary of the Home Missionary Society, in his " Historical Discourse," in the following note: "The term (Arminianism) is used here and throughout this discourse to denote the doctrine of Do AND LIVE, or salvation by works, a system which dispenses with the necessity of regeneration by the Holy Spirit's agency, and is more properly named Pelagiamsm. In this sense of tho word, it can hardly be said that Arrainius was himself an Arminian. But as the word was unifonnly employed by our fathers of the last century to indicate these Pelagian views, which were coming .'.at': the churches, it is thought best to retain it in tracing it ■ !^rv"'th." DOCTRINES PECULIAR TO METHODISM. 117 Arminianism which your proaelyting friends may use to excite your prejudices. Thej may tell you, in the words of a recent writer, that Romanism has its " basis in the Armin- ian doctrines," ''Puiinanism," they may say, "like Mothodijii, denies the doctrines of election, of efficacious grace, of perseverance ; it inculcates the existence of sinless per- fection, and even more, of works of superer- ogation J that is, becoming more than perfect. And with these Methodist doctrines Roman- ism has wrought with fearful power." But you must not permit such a statement as this to influence your action, because it is as groundless as the one I have just laid bare. By looking at the eleventh article of religion in the discipline (p. 19) you will see that it denounces works of supererogation thus: "Voluntary works, besides, over and -Dove God's commandment, which are called works of supererogation, cannot be taught without arrogance and impiety." With respect to " sinless perfection," Mr. ^li 'IS I ' In III Ht'Mi 118 DOCTRINES PECULIAR TO METHODISM. Wesley says it is a "phrase I never use." It has never been taught by the Methodist Church. Nor is it true that Romanists are generally Arminians. They have always had no incon- siderable number of believers in the dogmas of Augustine in their communion. Says Mosheim, (vol. 3, p. 106,) « The Dominicans, (the most powerful of the monkish orders) the Augustinians, the followers of Jansenius, and likewise many others, deny that divine grace can possibly be resisted, * * * deny that there are any conditions annexed to the eternal decrees of God respecting the salva- tion of all men, and other kindred doc- trines;" in other words, these orders and sectaries of the Romish Church teach the views of high Calvinists. And when Luther and his coadjutors taught the opinions which entered into the scheme of Arminius, the Romish Church, says Mosheim, approved « Augustine's sentiments," which are substan- tially identical* with Calvin's. The truth is, DOCTRINES PECULIAR TO METHODISM. 119 the views which distinguish both the Armin- ian and Calvinistic schools have always been largely represented in the Papal Church, and so long as both parties were otherwise faith- ful to her claims, she has tolerated both. It cannot be said of Romanism that it has been or is Calvinist or Arminian. It has been and still is, both, and neither scheme of theology is responsible for its errors. Thus, you see, this attempt to identify Methodist doctrines with Romanism is futile. It stands on assumptions which are histori- cally false, and canno't therefore command your credence. Hold fast then, beloved convert, to Metho- dist doctrines. They are scriptural, reason- able, full of comfort, full of power to meet the demands of your spiritual nature. Under their inspiration the primitive church spread itself over the world. They begat holy courage in the confessor, and heavenly hero- ism in the martyr, during tlie heroic age of the church. They gave life to the best period fi J i 120 DOCTRINES PECULIAR TO METHODISM. !'!■ and the best advocates of the Reformation. Their proclamation by Wesley and his co- adjutors woke the slumbering church of the last century to new life; and •j.ave birth to a spiritual quickening which saved Christianity from the death which threatened it, r,nd which is felt to this day all over the Chris- tian world. Supported by them, millions of holy souls have successfully solved the awful problem of their probation, have triumphed in their conflict with death, and have departed to reigu with the Great Teacher by whom they were revealed. Hold them fast, there- fore, and they will guide you to their author's throne. On tlie contrary, if you embrace Calvin- ism, you will be involved in a labyrintli of perplexities. Ultra Calvinism (see Appendix, No. 2) with its horrible decrees of uncondi- tional election of some to life, and its fore- ordination of others to death, with its infant damnation and passive regeneration, will dis- gust your reason, wound your sense of justice, DOCTRINES, PECULIAR TO METHODISM. 121 pain your sensibilities, and embarrass your experience. Moderate Calvinism, with its fallacious distinction between gracious and natural ability, will equally perplex you, if you are honest and inquiring; because you will always feel conscious that y(fli arc obliged to dogmatically reject its logical consequences, or be compelled to accept the most repulsive features of ultra Calvinism. Added to this mental embarrassment, will be the fact that the Calvinist theology will chill your experience. It will hold you in agoniz- ing doubt as to your being one of the elect ; or else it will tempt you to indifference, on the ground that whether you struggle ear- nestly for life, or glide indolently down the stream, the result, being absolutely foreor- dained and unalterably fixed, will be the same. Thus distracted or tempted by your theology, your experience, in all probability, *will be iiad, painful, unsatisfactory. The childlike trust, the unwavering confidence, the rapturous love, the beaming hope, the aspir- 122 DOCTRINES PECULIAR TO METHODISM. ing energy, the tireless effort, which spring from the doctrines of Methodism, will be almost lost to you. But I need not urge this point with you. You see that the Scriptures, common sense, and the demands of your spiritual life, all point you to Methodism; and yo'u will, I feel persuaded, conscientiously follow their guidance, despite of all influence from without. CHAPTER VI. THE FOUNDER OP METHODISM. ^r^^HE Oriental world produces a ^fe singular tree, which, in several ^^^ of its characteristics, not un- -^ aptly illustrates the rise and growth of Methodism. This tree, it is called the Banian Tree, has a woody stem, branching to a great height and vast extent. Every branch throws out new roots, which descend to the earth, strike in, and increase to large trunks, from which new branches grow, and new roots are again produced. This progression continues until the original tree literally becomes a forest. In like manner, Methodism, begin- ing with a single society, threw out branches with depending roots. These roots, striking into new portions of the community, grew 124 THE FOUNDER OP METHODISM. itei^' \i Mi, I :. I into new churches. These again were re- productive. This progress has steadfastly continued. It continues now. Little more than a century has elapsed since it threw up its first shoot ; yet, rooted in every quarter of the globe, it already bids fair to cover the earth with its branches, and to fill the world with its influences. The creation of this great spiritual fellow- ship, numbering in all its branches over two millions of communicants, in so short a period, is a phenomenon unparalleled by any fact in the history of the Christian church since the apostolic era. Who can study the simplicity of its beginnings, the rapidity of its growth, the stability of its institutions, the amazing power of its influence on Chris- tianity in general, its present vitality and activity, its commanding position, and its prospective greatness, without exclaiming in a spirit of astonishment and gratitude, « What hath God wrought ? " I have already pointed out numerous THE FOUNDER OF METHODISM. 125 spiritual advantages, which you may person- ally enjoy in the fellowship of 'Methodism. I now wish you to take a broader view to stand like a traveller upon a mountain's peak, and survey the system from its beginning until now,— to study the character of its founders, mark the hand of God in its sur- prising development, examine its vast spirit- ual results, and convince yourself that, of all existing churches, it is the most highly honored of God, the most beneficial to the world. Let us glance first at the man by whose piety, labors, and genius it arose. Methodism, considered as an organization, is of recent dkte. It sprang, as you know, from the pious labors of the two Wesleys and their devoted compeers. John Wesley, however, must be regarded as its true founder. But for him, though there might have been a powerful revival of spiritual religion, there would, in all probability, have been no Meth- odist church. He alone possessed the faculty of organization and government, which was 126 TIIK FOUNDER OF METHODISM. liir i iiii, i necessary to gatlicr up, combine, and con- struct the .Spiritual results of the revival into a church. IJc led tlic <>-reat Methodistic movement, and stamped the image of his own mind upon it. He devised the simple institutions, organized the ministry, and governed the societies, which, in their devel- opment, grew into the various Methodist churches now existing in different parts of the world. It will, therefore, be proper to give you a brief sketch of his life and character. John Wesley was born in the rectory of Epworth, England, June 17, 1703. His father, Samuel Wesley, the* rector, was a scholarly, pious, sternly energetic, indepen- dent man, — a true man and a faithful minister. His mother, Susanna Wesley, was a woman of extraordinary intelligence and force of mind, of correct judgment, vivid apprehen- sion of truth, and ardent piety. Under their training, Wesley passed his boyhood up to his eleventh yea^, his mother paying peculiar THE FOUNDER OP METHODISM. 127 attojitioii to the formation of his character, because of hin Hirijrular escape, when a little boy, from his chamber, when the rectory was destroyed by fire. He was educated, first at the Charter House,- then at Oxford. He was ordained a deacon in the church of England, in 1 725. The next year he was elected a "Fellow" of Lincoln college, and in 1728 was ordained a priest. For a few months, he acted as curate for his father at Epworth. But being strongly urged to become the tutor of several young gentlemen at Oxford, he returned thither in 1729. His first act, almost, was to form a society composed of himself, his brother Charles, Mr. Morgan, and Mr. Kirkham. The object of this society was " to promote each other's intellectual, moral, and spiritual improvement." To accomplish this, they spent " three or four evenings a week togeth- er, reading the Greek Testament, with the Greek and Latin classics. On Sunday even- ings, they read divinity." They also li'i' 128 THE FOUNDER OP METHODISM. .4i> .-^f 7? I ■I 31 ;r'' Bit! i ■i'H' IB ''' 1 ih" ~nmi:r„:, m 1 U'\ Wb iii' M mi-i ^^HH M WH ^H^B m '! H m 1 || piflg ifjT*^ adopted various rules for the better govern- ment of their lives, and the improvement of their time. They visited the sick, relieved the poor, circulated the scriptures, fasted much, prayed much, d(?nied themselves of every sinful amusement and indulgence, at- tended the means of grace very strictly, and sought to reach the highest possible spiritual attainments. This strict course of life, so unusual among the inmates of the college, sood brought down an avalanche of persecution upon their heads. Scorn, rebuke, insult, fell upon them abundantly, from all quartej|| Their fidelity to their sense of duty cost them the good opinion of most of their col- lege companions, who stigmatized them with such titles as the " Holy Club," the " Godly Club," the "Enthusiasts," the "Reforming Club," " Methodists," " Supererogation men," and so on. But, like their master, they stood undaunted in the presence of persecution. Its only effect was to stimulate their zeal, THE POUNDER OP METHODISM. 129 quicken their devotion, and increase thoir numbers. you will observe, my dear reader, that although these young men were termed Meth- odists at Oxford, by way of ridicule, yet Methodism proper was not yet organized. That band of young men did not constitute a "Methodist society." Its members were only styled Methodists by way of reproach, just as spiritually minded men had been called " Methodists " in a sermon preached at Lambeth a hundred years before, and at several other times and places. The first Methodist "Society," properly so called, was not formed until 1739, when Mr. Wesley organized "the United Society,"at the Foun- dery in London. This, says Thomas Jack- S0x\, in his life of Charles Wesley, p. 1 79, "was the rise of the United Societies, which now constitute what is usually called the Wesleyan connection." The rules for their government were drawn up in 1743, by Wea- ley, when he divided the societies into classes. 130 THE FOUNDER OP METHODISM. Hence, all that one of our enemies has said about the Methodist church being composed in its origin of ''four unregenerate young men," whose '^ worship " was " reading the Greek and Latin classics/^ is the offspring of downright frivolity, if not of deliberate wickedness. After spending nearly six years as a tutor at Oxford, Mr. "Wesley, having refused the rectorship of Epworth, made vacant by his father's death, sailed with his brother to Georgia, hoping " to raise up a holy people in that distant land." He was not very suc- cessful in his labors. The loose manners of the colonists called forth his sternest rebukes, which, with the strictness of his own life, and the stringency of his ecclesiastical discipline, excited great opposition. A bitter persecu- tion, headed by a worthless official named Causton, arose against him. The colony resounded with the outcries of his adversa- ries. They propagated all sorts of slanders about him, and finally presented him to the THE POONDEB OP METHODISM. 131 grand jury. This jury, winch A packed with his avowed enemies, brought in two bills containing ten counts, nine of which related to his ecclesiastical administration. The whole, if true, did not affect his moral or religious character in the smallest degree But they were all either false or frivolous, as was shown in a paper sent to the trustees of the colony, by twelve of the jurors who dissented from the majority. After seeking m vam to obtain a hearing before the court, and seeing no opportunity for further useful- ross in Georgia, Mr. Wesley, having given pubhc notice of his intention, left Savannah, and returned to England, where ho arrived m February, 1738. After his departure, the' true character of his chief persecutor, Mr. Causton, became apparent. That worthy had already left England, in disgrace, for a fraud on the government. Detected in a sim- ilar peculation in the colony, he was deposed from office by the Governor. And such was the reaction of public feeling in Mr. Wesley's lilill ., >\i tm' mm 132 THE FOUNDER OF METHODISM. favor, thUl; when Mr. Whitefield visited Sa- vannah, a few months after Wesley's depart- ure, he wrote thus: — "The good Mr. John Wesley has done in America, under God, is inexpressible. His name is very precious among the people ! " The only fault committed by Mr. Wesley in Georgia, was his perhaps too rigid enforce- ment of the canons of his church. His moral character was unspotted. His religious life was strict, almost ascetic. For these things worldly-minded professors, and world-seek- ing colonists hated him. Methodists have no need to blush for that part of their founder's life spent in Georgia, albeit an unscrupulous scribbler has had the hardihood, in contradic- tion of all the facts in the case, to insinuate the contrary. Up to the time of Wesley's return to Eng- land, he had not enjoyed a clear consciousness of faith in Christ. His religion was that of the legalist, consisting in unceasing devotion to the duties, unaccompanied by the consola- THE POUNDER OP METHODISM. i3i tions, of an Evangelical faith. His voyage to America had introduced him to the Moravi- ans. What he saw of their experience con- vinced him that his own religious life was de- fective, and prepared him to listen to his learned friend Peter Bohler, through whose instructions he was led to trust in Christ alone for " the righteousness which is of faith." On the 24th of May, 1738, while listening to a discourse on Christian experience, he says : "I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salva- tion J and an assurance was given me that he and taken away my sins, even minej and saved me from the law of sin and death." He was then thirty-five years old. With an overflowing heart Mr. Wesley now began to proclaim the doctrine of salvation by faith, first in the churches, and then, at the suggestion of his friend Whitefield, in the open air. The effect was instantaneous and wonderful. He seemed girded with power from above. Wherever he nreaphpil mnn wnT-^ 134 THE POUNDER OP METHODISM. •;ill!!:l m i -^ pricked to the heart. Streams of blessings poured from heaven upon his labors. His brother Charles, his friend Whitcfield, and several other clergymen of the church of Eng- land, were equally successful. Men and wo- men were converted by thousands. The ex- piring dissenting churches of the day were quickened. New life impregnated British Protestantism. The infidelity of the age was rebuked. Hundreds of men were thrust out into the ministry. Societies were formed in all parts of the kingdom. A conference of ministers was organized, and, at length; a powerful connection established. These results were not accomplished with- out great toils, great sacrifices, great suffer- ings. To achieve them, Mr. Wesley preached forty thousand sermons, and travelled two hundred and twenty thousand miles. He, with his coadjutors, also endured much perse- cution. I know it has been tauntingly said, that Methodism " cannot boast of the honors and unmistakeable characteristics of Christ's THE POUNDER OF METHODISM. 135 church — the loss of one drop of blood, a be- headed saint, persecution, a flight, or having been hid from the rage of enemies for a sea- son." " And that no Methodist was ever be- hended for his attachment to the truth ; never persecuted to death or to flight, for his re- ligion." (Iron Wheel, pp. 29, 32.) These statements are slanderous. A man who would make them, would affirm that light is darkness, if it suited his purpose. Metho- dism never persecuted ? Alas, how ignorant or depraved that writer must be wlio so affirms! Methodism never persecuted? What is the history of its infancy, but a re- cord of persecutions? — aye, of persecutions as thrilling and severe as those recorded in the Acts of the Apostles. True, the fact of its rise in a Protestant and nominally Chris- tian country, prevented its confessors from sealing their faith on the scaffold. But if it be p(^rsecution to suffer the loss of reputation, the spoiling of goods, personal violence, judi- cial accusations, imprisonment, fines, and to 136 TUB FOUNDER OP METHODISM. I-Jl be put in constant peril of life, then the early Methodists have suflfered persecutions abun- dant, and tlie assertion of Mr. Graves is as false as his favorite dogma, that tlie Baptist is the only true church of Christ on earth. Partly to confute his false assertion, and partly to refresh you with a few pictures of the unsurpassed heroism of the early Metho- dists, I have brought together a few facts from the history of the Wesleys. I have already told you how the Wesleys were persecuted by their college associates at Oxford, and how John suffered for his re- ligious strictness in Georgia. But when the devoted brothers broke away from the order of the church, and began their extraordinary career of evangelism, the outcry against them was so loud and general as to put them out- side the pale of respectable society. They were excluded from the pulpits of the church of England, denounced by nearly all, regarded as enthusiasts and madmen, and treated as the " filth and offscouring of all things." So THE FOUNDER OP METHODISM. 137 strong did the current of prejudice run against these great and good men, that he who dared to defend them, periled his own reputation. " How notorious is it," says Wesley, " that if a man dare to open his mouth in my favor, it needs only be replied, ' I suppose you are a Methodist too,' and all he has said is to pass for nothing I" A fact or two, selected at random from their memoirs, will show that this expression was far from being hyper- bolical. At St. Ives, the rector of the parish church publicly denounced Charles Wesley and the Methodists, as enemies of the church, sedu- cers, troublers, scribes and pharisees, hypo- crites. At Wednock, the curate, Charles Wesley being present, delivered himself of such a " hotch-potch of railing, foolish lies, as Satan himself might have been ashamed of." During his first vist to Cornwall the " clergy preached against him with great vehemence, and represented his character and designs in the worst possible light." At Core, in Ire- ; i .JJ-.H 138 THE FOUNDER OP METHODISM. land, the grand jury found " Charles Wesley to be a person of ill fame, a vagabond, and a common disturber of his majesty's peace," and they prayed that "Ae might he trans- ported! " And at Birstall, in 1744, a charge of treason was preferred against him, and a "warrant issued summoning witnesses to ap- pear against him ! If a good man's reputation is next in value to the purity of his character — if it be a jewel of higher value than the diadems of princes, dearer to a man of a high sense of honor than even life itself, then it is clear that the early Methodists demonstrated their fidelity, when they cast it away for Christ's sake. To say that a people who purchased their ecclesiastical existence with the loss of their reputation were never persecuted, is to drivel, not reason. But the early Methodists did not escape with the loss of reputation alone. They were persecuted to the spoiling of their goods, to flight, to stoning, to suffering, and even to iiiil THE FOUNDER OF METHODISM. 139 death, as the following facts, selected at ran- dom from a multitude of similar events, will abundantly prove. For crossing the field of an enemy to re- ligion, to meet his congregation at Kensing- ton Common, Charles Wesley was fined fifty dollars with costs, amounting to as much more. At Nottingham, the rabble of the county laid waste all before them that belonged to the Methodists. Two of the brethren lost a thousand dollars' worth of their property. At St. Ives, while Charles Wesley was preaching, the people beat their drums, shout- ed, stopped their ears, ran upon him, and tried to pull him down. With a fearless spirit the heroic reformer retreated from these "lions' whelps," and escaped unhurt. At MoRVA, just as he named his text, "an army of rebels broke in upon his meeting, threatening to murder the people. They broke the sconces, dashed the windows in pieces, bore away the shutters, benches, poor 140 THE FOUNDER OF METHODISM. «P'^ box, and all but the stone walls. Several times they lifted their hands to strike Mr. Wesley, but a stronger arm restrained them. They beat and dragged the women about, particularly one of a great age, and " tram- pled oil them without mercy." At Wednock, the mob, says Charles Wesley, assaulted us with sticks and stones, and endeavored to pull me down. Ten cowardly ruffians I saw upon one unarmed man, beating him with their clubs, till they felled him to the ground. Another escaped by the swiftness of his horse. At St. Ives, again, the mob threw eggs in at the windows. Others cast great stones to break what remained of the shutters. Oth- ers struck the women, and swore they would pull the house down. During one of his tours in Ireland, Charles was riding with several brethren from Tyr- rell's Pass, to Athlone, when he was beset by a company of Papists. One of his compan- ions was knocked from his horse by a stone, beat in the face with a club, and would have THE FOUNDER Ot METUODISM. 141 been killed with a knife but for timely aid. Another was struck on the head with a stone. Wesley received a violent blow in the back. But for the timely arrival of a company of dragoons from Athlone, the whole company would, in all probability, have been murdered. This murderous assault was planned and in- stigated by Father Ferrill, a Catholic priest. At Cork, the Methodists were sorely per- secuted. Any of the baser sort, from time to time, cut and beat both men and women, to the hazard of their lives. It was danger- ous for any member of the society to be seen abroad. At Wednesbury, in October, 1743, Mr. John Weslen was greatly maltreated by a mob, which was instigated to drive him out of the county by the incessant denunciations of the vicar of the place, the curate of Wal- sal, and the vicar of Darlastan. After preaching at Wednesbury, Mr. Wes- ley retired to write at the house of a friend. The mob surrounded the house, shoutinsr: 142 THE FOUNDER OP METHODISM. Jh'4 Ml "Bring out the minister! We will have the minister 1 " After some parleying, Mr. Wes- ley sliowed himself at the door, and asked to go with them to a magistrate. It was now dark and raining. But they dragged him to Bcntlcy Hall, two miles distant. From thence they took him to Walsal. At last they concluded to conduct him back to Wed- nesbury; but on their way met another mob and fell to fighting among themselves. As they re-entered Wednesbury, Mr. Wesley seeing the door of a large house open, at- tempted to enter, but one of the mob caught him by the hair of the head and pulled him back into the middle of the crowd. They then carried him the entire l^gth of the town. Seeing another door half open, Wes- ley made toward it, but was forbidden to enter by the owner, lest the mob should pull it down over his head. Wesley now confronted his foes and asked, « Are you willing to hear me speak ? " "Nol No! knock his brains out! Down THE POUNDER OP METHODISM. 143 with him ! Away with him, kill him at once ; tear off his clothes I Drown him! Hang him on the next tree I Throw him into a pit!" yelled the mob, waxing increasingly furious. "Nay, but wc will hear him first!" cried others ; while others again said, " Don't kill him here, carry him out of the town I Don't bring his blood upon us ! " He then spoke for a quarter of an hour, till his voice failed. The mob then renewed its sliouts, threatening him with violence. At length, three or four stout fellows, one of whom was the ringleader, moved by a sudden impulse, resolved to rescue him. After much struggling and hustling, they got him out of the town, on to the meadows. When the crowd, wearied with its own violence, had retired, these men conducted him to his lodg- ings. His clothes were torn to tatters; he had been struck at repeatedly, and many had tried to pull him down. During this frightful scene the members i 144 THE POUNDER OF METHODISM. ' .,1 of the society, cxccptiiif]^ four who kept with him ready to die with him if they could not save him, had lied for their lives. Yet the mob threw one woman into the river, and broke the arm of a young man. Commenting on his remarkable deliverance from this mob, Mr. Wesley refers to similar hair-breadth escapes from the " sons of Belial," in the following language : " Two years a tlH 148 THE FOUNDER OP METHODISM. ligns! Its author cannot credit his own assertion, unless he is " Like one Who having to untruth, by telling of it, Made such a sinner of his memory, To credit his own lie." Having endured " hardness like a good sol- dier," and having reached the green old age of eighty-eight, John Wesley died, March 2d, 1791. His death was as beautiful as his life was active. He retained his vigor to the last, and died almost on the field of battle, exclaiming, as he prepared to cast aside his mortal robe: "The best op all is, God is WITH us. He causeth his servant to lie down in peace. The Lord is with us. The God of Jacob is our refuge. I'll praise. I'll praise I Farewell." And thus, with the song of a conqueror on his lips, he ascended to heaven. Before calling your attention to the spir- itual structure founded by this great reformer, I will point out some interesting resem- THE POUNDER OP METHODISM. 149 blaiices between him and the hero of the "Reformation/' Martin Luther. Though somewhat episodical, I know you will not object to it, because you are anxious to attain a true conception of the founder of our church. To begin with their birth, I find Luther born and nursed in the lap of respectable poverty. Wesley had a kindred origin. For, although the family at Epworth could boast a higher lineage and a superior social grade to that of the German miner, yet, it is questionable whether the pecuniary straits of the good rector, Wesley's father, at Epworth, were not as pinching as those of Luther's peasant parents at Eisleben. And, if young Luther, after the fashion of poor German stu- dents, sung songs at Eisenach for bread, young Wesley, like many other English schol- ars, obtained his education from the munifi- cent provisions of the Charter House, and from a foundation scholarship at Christchurch ; at which places he doubtless endured more 150 THE FOUNDER OP METHODISM. f & from the merciless despotism practised upon a poor " fag " in those days, than Luther ever suffered in his peregrinations as a beggar stu- dent. Intellectually, thej appear to have be- longed to the same high grade of minds. They were both master spirits, "large in heart and brain ; " yet, perhaps, neither of them can properly be classed with the very highest order of philosophic intellects, the splendor of whose genius places them in un- approachable grandeur, far above the ordi- nary level of mankind. Still, they were great men, and men of extraordinary powers. To both, the acquisition of learning was easy; and, as in their youth both led a scholastic life, they became superior scholars, thorough- ly versed in the classics, well read in general literature, in theology, and particularly in the Holy Scriptures. Both had remarkably ready and retentive memories j large powers of perception and comparison; and hence, they both became admirable dialecticians. THE FOUNDER OP METHODISM. 151 In original imaginative power, I incline to give the palm to Luther ; while, in everything relating to taste, the laurel must be placed on the brow of Wesley. They both appear to have possessed the power of realising truth in an unusual deojree. To them, their ideas were as living presences, in whose reality and truthfulness they believed as firmly as in their own consciousness. Hence proceeded that wondrous vigor which charac- terized their preaching and writing; which made their thoughts glow with the energy of life, and gave their words a force that was irresistible and overwhelming. In their early religious experience, we find some points of^gissimilitude. Luther, though always bearing an unstained moral character, was not serious in his childhood and vouth. He relished the facetious and military amusements so belovod by Geiman students; and his mind turned with strong aversion from the serious aspects of the priesthood, and even from the "ravitv of the law. A 152 THE FOUNDER OF METHODISM. sudden judgment — the death of a compan- ion, struck down at his side by a flash of lightning — first turned his mind to sober thoughts of spiritual things. That catastro- phe, acting upon his impulsive nature, led to a sudden revolution in his purposes. It sent him to the monastery at Erfurt. It made him a priest. But Wesley was always serious. His pure life knew no episode of frivolity or worldly folly. At the age of eight years he partook of the sacrament, and was grave and prayer- ful from his. boyhood to his tomb. Yet had they this in common : they both struggled for a long time in darkness, through ignorance of the great doctrine of justi||pation by faith. Both sought for peace on the ascetic princi- ple — by works. Bitter tears did Luther shed in his lonesome cell, cruel penances did he undergo, long fastings and weary watch- ings did he endure, in the vain hope of find- ing relief. And by severe self-denial, by long and frequent prayers, by self-sacrificing THE FOUNDER OF METHODISM. 153 acts of benevolence, Wesley toiled to secure intercourse with Heaven. Of course they both failed. But in the conflict the monk of Erfurt suffered more than the "fellow" of Oxford; for his mental anronics well nisrh cost him his reason. This was partly owing to the solitude in which he lived. His mind had no relief through contact with the world. It was shut up to its own reflections. Had Wesley, with his almost equally intense mind, been confined, like his great prototype, he had doubtless suffered with equal anguish. But he, while unresting and sad at heart, found some relief for his feelings in the ceaseless, self-imposed activity of his life. Luther penetrated the gloom which envel- oped him, unaided by man. By profound re- flection on the Word of God, illuminated bv the Divine Spirit, he discovered the sweet doctrine tha't man is justified by faith alone. This delightful truth broke in upon his long, dark night of grief, like a bright and beauti- ful star, and it guided him to a peace so de- Hi ' 154 THE POUNDER OP METHODISM. lightful that ho declared it was like entering the open portals of Paradise. It was otherwise with Wesley. He was led to the discovery of this cardinal truth by the guidance of human minds. To me it is one of the most wonderful facts in history, that a mind so clear and logical, so well read in the homilies of his church, and the -jvrit- ings of the Reformers, so conversant with the Bible, so sincere, so earnest in its seekings after truth, should miss of finding this sim- ple doctrine. What is it but a singular illus- tration of human blindness in spiritual things, without the light of the Holy Spirit? Per- haps it was necessary to fit the learned Oxo- nian for his mission, that his steps should be directed to Christ through the instrumentali- ty of the simple-hearted Moravians. But these great spirits resembled each other in that utter unselfishness and purity of intention which are the essential elements of the martyr-spirit. Luther's worldly inter- ests were on the side of silence towards the THE FOUNDER OP METHODISM. 155 abuses of the papacy. Had he sought to se- cure them, there is little question that he might have worn a mitre. The same is true of Wesley. But the history of both men shows that, in their respective movements, they ignored all selfish considerations, and deliberately placed wealth, reputation, and personal safety on the altar of duty. Wedded to truth, they were dead to all other voices and charms. Hence, Luther, with all hia greatness, lived in poverty, and died leav- ing only a house and a legacy of a thousand florins to his beloved Catharine, and her children. Wesley, too, though considerable sums of money passed through his hands, died comparatively a poor man, owing to his sys- tematic and princely benevolence, having no property except his publications, which he bequeathed to the connection. Again, I see a marked agreement between them in their habit of acting independently, and from their own self-determinations. Neither of them despised the counsels of [1%^ > l\ 156 THE FOUNDER OP METHODISM. other men, but neither acted from mere ad- vice. Their decisions were made from the depths of their own minds, after a calm and careful survey of the path to be trodden, and prayerful application to, Heaven for light. Thus, Luther's first denunciations of Tetzel, his burning of the papal bull, his appearance before the diet at Worms, his marriage with the nun, Catharine Von Bora, with all his great movements, proceeded from his own purposes independently formed, and carried out on his own personal responsibility. The same things are equally true of Wesley. His own mind always chose the path he trod, and chose it distinctly as being its own choice — its own view of duty. Eminently, there- fore, did these great men possess the quality of self-determination. In courage, too, they were equally heroic and sublime. They both stood firm and un- daunted in danger ; immovable and unchange- able in difficulty. Luther's courage is unques- tionable. The man, who, with the fate of THE POUNDER OP METHODISM. 157 Huss before his eyes, with the dust of unnum- bered martyrs floating on the winds over every part of Europe, could stand up and strike a blow, for which they had perished, who dared to smite a foe, which, Briariu8 like, could stretch forth a hundred arms of power, and whose voice made monarchs trem- ble in their palaces — that man was no cow- ard ! Without the loftiest courage how could he have stood undaunted in the German Diet, before nearly three hundred dignitaries, to assert truths, which, for a thousand years, men had not dared to speak? The brave knight, George Frundsberg, did not over- estimate his peril, when he said to him as he entered the diet : " Monk ! look to it ! you are about to hazard a more perilous march than we have ever done ! " But he did haz- ard it, with more than knightly courage : and his bravery stands unimpeachable. Nor was Wesley less courageous than Lu- ther. True, he never threw himself on the bosses of the papal buckler, for he had no 158 THE FOUNDER OP METHODISM. |'!{!|"*w^' , occasion; nor did he over confront a royal diet; but lie did frequently do that which de- manded equal self-possession, and equal hero- ism. He stood unappalled in the midst of furious mobs which clamored for his life, and threatened to tear him in pieces. Tlie man who could do this, could have denounced the Vatican, or stood unmoved in the halls of kings, had circumstances required. Ilis cour- age, like Luther's, grew out of an absorption in the great object of his mission, so com- plete as to make him superior to every sign of personal danger. As in the Royal Diet, Luther forgot himself in his desire* to give utterance to truth ; sc, in the mobs o^ Eng- land, Wesley's heart burned with a desire to save his angry enemies, so earnest, it exclud- ed all thoughts of himself. The courage of both rested on moral principles, for neither of them possessed that natural courage which led Nelson to say he "never knew fear;" and which rendered him perfectly indifferent amid showers of cannon balls. The terror TnR POUNDER OP METHODISM. 159 of Luther at his companion's dcathfand Wes- ley's fear of death in the Atlantic storm, show that their natural courage was not uncommon. Theirs was a moral heroism, sustained by moral forces, and not by mere animal stoicism. In zeal, in moral energy, in unceasing in- dustry, they were both examples. Luther did the duties of a university professor, of a preacher, and an author. Ilis writings, like Wesley's, are a library in themselves ; while the amount of travel and of preaching per- formed by Wesley almost exceeds belief. As writers, they are alike distinguished by the nervousness, vigor, directness, and bold- ness of their style. Luther is the better po- lemic of the two ; Wesley the more spiritual and apostolic; Luther is diffuse; Wesley is concise and epigrammatic; Luther uses the most rhetoric, but it is sometimes rude and coarse ; while Wesley, rigidly simple and un- adorned, always writes with purity, and even delicacy. Both are distinguished for their iviirJifc^ir i' '' 1' 11, t ^ 't |4r t 160 TEE FOUNDER OF METHODISM. sir .,1 ''ii.'i I ■■ >Wa Hill habit of icfcrcntial appeal to the Scriptures as the source of all authority, and the only standard of truth. Viewing their religious character, we give the preference to Wesley. His repose on Christ was more calm and abiding than that of the great German. Luther was subject to tormenting mental conilicts, and to seasons of deep depression. Wesley rested in calm, almost undisturbed, composure upon God. Luther was less meek, less patient, less gen- tle than Wesley. He dealt more harshly with his adversaries, and displayed a temper and stubbornness, at times, which mar the beauty of his piety. Wesley, on the contra- ry, was mild and gentle, even toward his ene- mies. Though he exercised a vast amount of power over his societies, toward the last of his life, yet he never used it harshly or se- verely. He regarded his societies as his family, his children, beloved in Christ ; and his authority was that of the mildest and most tender parent. But it ought not to he THE FOUNDER OP METHODISM. 161 forgotten that Wesley's early training, by his excellent mother, gave him the advantage, in matters of self-discipline, over Luther. Be sides this, the manners and spirit of Luther's times must be considered. He had to do with headstrong and fiery minds, and to en ■ ^': e harrassing trials; he had to watch against an intriguing priesthood, who thirst- ed, like wolves, for his blood. Li fact, his /public life was mostly passed in a whirlpool of tumultuous human passions. That he should, under such circumstances, yield, at times, to the natural impetuosity of his tem- per, is not surprising. Had he, however, possessed the clear, triumphant faith of Wes- ley, he might have won a more perfect vic- tory, and have become a more complete ex- ample of the truth he taught. Other points of comparison crowd upon me, but I forbear J and close with a glance at their respective lators. Yet who can either estimate or compare the labors of these two reformers ? To estimate the value of their 11 162 THE FOUNDER OF METHODISM. \U ■ ' work is impossible ; for it is, as yet, incom- plete. They still live. Their spirits still animate society, and not until the last judg- ment will it be possible to measure the ex- tent and value of the work they wrought. But their labors may be compared. Thus viewed, the reformation of Luther appears to have prepared the way for the Wesleyan re- vival. Luther's mission was chiefly to eman- cipate thought — to set mind free from the chains of authority — to teach ecclesiastical and civil rulers, that they have no control over the human conscience. The means by which he did this, was the simple assertion of evan- gelical doctrine in opposition to papal here- sies. He affirmed every man's individual right to judge of all questions of truth and duty, independently of priest, pope, or coun- cil. By thus establishing the paramount authority of conscience and Scripture, he par- alyzed the arm of the Papacy, he freed vast numbers from its bondage, and taught them to exercise the right of private judgment, and THE POUNDER OP METHODISM. 163 of freedom to worship God. In the perform- ance of this great work, the truths he uttered became a seed of spiritual life to manyj but, mainly, his reformation was rather a reformation of opinion — a declaration of re- ligious liberty — than a spiritual revival. In this mixed form the "reformation found its way to Great Britain, where it produced the Scottish Covenanter, and the English Puritan. By their sturdy fidelity, and by their swords, the great idea of the Lutheran Reformalion — religious liberty— was firmly established in British institutions; but its spiritual element, when Mr. Wesley ap- peared, had well nigh exhausted itself, and spiritual religion was almost extinct there, and throughout the world. Wesley's mission was, therefore, to revive the spiritual element of the Lutheran Refor- mation. But for LutLer, he would have had to do Luther's work. But that being done, the doctrine of religious liberty being under- stood and established, it was given to him to I * I'l '■if'' 4 164 THE FOUNDER OP METHODISM. life 111 r spread a new religious life throughout his country and the world. This, by the grace of God, he accomplished. His voice woke the reformation from its slumber, roused it to an evangelic vitality — such as it never previously enjoyed; and which has since spread itself through many lands. Thus while Luther's work prepared the way for Wesley, Wesley put new life into the Lu- theran Reformation, and pushed it to glori- ous spiritual results. And now that the Christian life, evoked by their instrumen- tality, flows on, in one widening, deepening, branching stream of blessedness, to all parts of the earth ; ere long, all nations shall hail it with joy j and, when all have tasted its blessedness, the world will do equal honor to both, as great, good, and mighty men of God, entrusted by him to do a good work, and as having proved faithful in the execution of that high trust. May their spirit live and abide in the church forever. Amen I ..'i .is... CHAPTER VII. BISIB AND OROWin OF METHODISM. ^:^^^ S from the smitten rock in the wilderness, the abundant waters flowed at the bidding of the Almighty, to quench the thirst of a feverish and fainting people, so did Methodism flow forth to give CJ fresh life tQ the expiring Christianity of the age. Its birth was from above, and its author was the Holy Ghost. The Wes- ley s, Whitefield, and their coadjutors, were only the instruments of its propagation. On being powerfully converted, those holy men, following the impulses of the spiritual life, went forth preaching the truth, and seeking to spread scriptural holiness over the land of their birth. The idea of founding a church, did not enter into their conceptions Ui 4 w 166 RISE AND GROWTH OF METHODISM. for many years ; and when it appeared neces- sary to the spiritual welfare of his societies that they should be organized into churcheSj Mr. Wesley accepted the idea as a necessity, and provided for its realization with manifest reluctance. He had no ambition to be the founder of a sect. That honor was awarded him by the Providence of God. I have attributed the rise of Methodism to the Spirit of God. Am I not right ? Whence did it come, if not from the workings of that Holy Being? It certainly did not spring from the English Episcopal Church, for that church did not give the Wesleys a clear con- ception of the cardinal doctrine of justifica- tion by faith only. They were indebted for their perception of that truth to Peter Boh- ler, and the Moravian brethren. Hence, the human instrumentality through which the spiritual life of Methodism flowed, was not the Episcopal, but the Moravian Church ; a fact which sufficiently answers all the rant of the " Iron Wheel " about the relations of RISE AND GROWTH OP METHODISM. 16T Methodism to the English Episcopal Church. But the Moravians were only instruments. The life of Methodism came from heaven, when, on the evening of May 24, 1738, God "strangely warmed" John Wesley's heart, and gave him assurance that he " had taken away " his sins. That experience was Mr. Wesley's Pente- cost. Three days before, Charles had expe- rienced a similar baptipi:. By the self-same Spirit, the brothers were made new men in Christ Jesus. Hitherto, they had been ser- vants ; now they were children. From this time, as with the Apostles after their Pente- cost, a divine energy attended their preaching. Vast multitudes were awakened and con- verted. These new-born souls, attracted to their spiritual parents and to each other, by the affinities of their new interior life, met, like the disciples in the primitive cliurch, for prayer and spiritual fellowship. They de- sired Mr. Wesley's advice. For the sake of convenience and order, he formed them first 168 RISE AND GROWTH OP METHODISM. bl N 'if into societies, and then into classes. When these societies multiplied, he drew up "rules" for their government. When the Iloly Spirit moved numbers of the converts to preach the gospel, Wesley employed them, with manifest reluctance at first, to call the nation to repentance. When these preachers in- creased, and God had abundantly owned their labors, he was fully satisfied that their vocation was from above ; and, therefore, in 1744, he formed them into a Conference. Thus he proceeded, step by step, wisely pro- viding for exigencies as they arose, but never anticipating the progress of events. His aim was strictly a spiritual one. His personal wish was that his societies should remain in connection with the Established Church. But God overruled that wish, and he was compelled, at last, to give them the only re- maining thing necessary to constitute them churches of Christ, viz. : the privilege of hav- ing the sacraments administered by their own preachers, and in their own houses of wor- RISE AND GROWTH OP METHODISM. 169 ship. When tliis was yielded, they ceased to be mere societies in a church — they became churches of Christ, having within tlicmselves all the elements which went to make up the apostolic church, viz. : an interior life derived from the Holy Spirit, the preached Word, the ordinances of the gospel, meetings for Chris- tian fellowship, government. In one word, they were essentially identical with tlie first church at Jerusalem, which is described as receiving the " word," the ordinances, and as continuing in "fellowship" and in prayers. See Acts 2:41,42. Such, in brief, was the rise of Methodism in England. Small in its beginning — a doud no bigger than a man's hand — it grew with wonderful rapidity. It throve in spite of thp 3corn of the rich, the contumely of the proud, the persecutions of the ministry, (the dissenting clergy not excepted,) and the bar- barity of mobs. Like the chamomile, the more it was trampled upon, the more it flour- ished. Hence, when Mr. Wesley died, fifty- li : il c:i ■9 170 RISE AND GROWTH OP METHODISM. two years after he organized tlie first Metho- dist Society, properly so called, his societies in Great Britain alone, included upwards of eighty thousand souls I In America, the rise of Metho'l'.sm was also distinctly marked by the finger of God. His providence provided for its existence on this Continent through several instruments. To New York he directed the steps of Philip Embury, a local preacher from Ireland, who arrived in that city in 1765. The absence of spiritual help, and the irreligious influence of the time, caused Mr. Embury to neglect his soul, and to grow worldly. To revive him, God led an elect lady, Barbara Hick, with her family, from Ireland to New York. In her heart the fires of grace burned glorious- ly. Her rebuke awoke the backsliding local preacher to a sense of duty. He returned to his Redeemer, preached the gospel in his own house, formed a class, hired a room for public worship, and thus laid the foundations of the Methodist temple on this Continent. RISE AND GROWTH OP METHODISM. 171 But if these emigrants at New York had failed to plant the good seed of Methodism, Captain Webb, converted under Wesley, a "man of fire," was residing in Albany, faithful- ly cherishing the life of God, and ready to embrace the first opportunity to sow the liv- ing seed of truth. But Embury was before him in the work; and him the Captain greatly as- sisted while in New York on a visit, and afterwards when he became a resident of Ja- maica, L. I. By their mutual labors, Metho- (xUm was planted in New York. In 1768, it sent out its utterances from its first Ameri- can chapel on Golden Hill, in John Street. Still another instrument for its propaga- tion rose up in Maryland, in the person of Robert Strawbridge, also a local preacher from Ireland. He brought a warm heart over the Atlanfic, and, like a faithful man, began preaching in his own house, as soon as he was fairly settled. His success was such that a society was formed, and a log chapel built, about as early as the chapel in New York. u-f I'.''' ht» JliM I lit 172 RISE AND GROWTH OP METHODISM. Thus you sec how God cared for Metho- dism in America, by directing these local preachers to throe difTerent points, and by guiding the steps of a pious matron to the doors of the slumbering Philip. Was ever event more signally marked by the finger of God ? I cannot detain you to watch the growth of this " mustard seed," as it grew into the great tree which it has since become. It la enough to state, that in the brief period of little more than a century from its original planting, it has become the largest, fairest, stateliest of ecclesiastical trees j its branches overspread the earth, its fruit imparts life to over tiDo millions of communicants, and its doctrines are preached to probably not less tha7i ten millions of the human race 1 Nowhere has Methodism spread* more rap- idly than in this country. From its first enunciation by Philip Embury until now, its advance — in spite of fierce opposition, un- principled misrepresentation, and bitter per- RISE AND GROWTn OF METnODISM. 173 sccution — lias been firm, rapid, wonderful. You know, perhaps, that attempts are being made to prove that Methodism has reached its climax, and is now " dying out.'' I do not suppose that those who are engaged in this hopeless task really believe their own assertions. They cannot, certainly, if they understand whereof they write. This, they are not careful to do. It does not suit their purpose to deal in well authenticated and Ijiirly presented facts. Tlicir aim is not to tell the truth, but to retard the progress of Methodism, which they most religiously hate. Their tactics are those of politicians. By daring and reckless assertions, which they know the mass of their readers will not be at the pains to investigate, tliey endeavor to create an impression that, proofs of prema- ture decay are already manifest in our body. These assertions are sustained by a specious' arrangement of statistics, which, being echoed and re-echoed by their partizans, over the country, are expected to work injury to us ■wiiCf ii ^^ r^^ i-. cvcf j/iiCy arc repCat/Cu 174 EISE AND GROWTH OF METHODISM. Against these statements, I wish to put you on your guard. They arc false, utterly, absolutely false. Methodism is not declin- ing. Its numbers were never so great as now. Its rati3 to the whole population was never so large as at present. Those who seek to produce a show of proof to the con- trary, do so by selecting the years 1 842 and 1843 as the starting points of their calcula- tion — the only years in our history from which any appearance of numerical declen- sion can be made out. I protest against this arbitrary selection of a starting point, be- cause it contains the 7naximum numbers of a decade, ju.st as I would protest against a friend of Methodism, if he were to select a year in which our numbers had reached the minimum of any given period as the starting point of his calculations. The fair method bf computing the numerical progress of any community, societ}-, or church, is, to compare its numbers through a long space of time, and through equal and specific periods. This RISE AND GROWTH OP METHODISM. 175 I propose to do. Not tliat I am anxious about our numbers ; for our church might be standing still numerically through several years, and not be " dying out." She might be increasing in her hold on society, in in- ward culture, in inborn strength, and in fit- ness for a renewal of her aggressive efforts, and the extension of her domains. But I wish to state the truth, and to give you the means of rebutting the false calculations of our adversaries. The tables given below cover over half a century. The numbers for each decade, are for the year immediately following that on which each national census was taken.* They show that Methodism, which up to 1765 had not a single representative in the country, which was not ecclesiastically organ- * Increase of the M. E. Oiurch, by decades, from 1791 to 1854. In 1791, Memb M. E. Ch., 63,269, An increase in in years of li-Ol, " " 72,874, 9,605, or 15^ per ct. 1^11, " " 184,567, 111,698, or 153i " 1821, " » 281,146, 96,579, or 52^ " 18:n " « 513,1(4, 231,968, or 82^ « 1841, « « 859,811, 34-,697, or 67J " lf-51, (North & South,) 1,251,198, 391,:!fi7, or 45^ " 1854, " 1,386,661, 135,463 fur 3 years. „.„„p |i,. i, I t 176 RISE AND GROWTH OF METHODISM. ized until 1784, now has more than one mil- lion three hundred thousand communicants ; that during the last half century the ratio of our communicants to the entire population has increased from o?ie in sixty-two and a half to one in eighteen and a half, or in- cluding the various branches of Methodism, The next table shows how the per centnge of our increase compares with that of the entire population of the country. The population increased from 1790 to 1800 35.02 per of. Methodism, " 17 9 1 to 1801 15.20 " The population, " 1800 to 1810 86.45 Methodism, " 1801 to J 81 1 163.50 The population, " 1810 to 1820 3.3. i3 Methodism, » 1811 to 1821 52.33 The population, " 1820 to i830 33.49 Methodii^m, " 1821 to 1831 82.50 The population, " 183fltol840 32 67 Methodism, " 1831 to 1841 67.50 The population, " 1840 to 1850 35.87 Methodism, " 1841 to 1851 45.50 " Thus it appears that the per centage of our increase has been decidedly greater than that of the aggregate population of the country. A comparison of our numbers with the whole population, will show a rapidly increasing ratio. Thus, beginning with 1791, seven years after the organization of our church, we have the following results : K (I (( U (( (( u In 1791 one Methodist to about every 62^ of the whole pop. 1801 " " 72J " 1811 " « 39^ " 1821 " " 30 «' 1831 " " 25 « IMl " " 195 « Ifiol " " 18t « RISE AND GROWTH OF METHODISM. 177 (not embraced in these tables, but numbering over one hundred and thirteen thousand com- municants,) our ratio has advanced from one in sixty-two and a half to one in seventeen a very gratifying increase on the population of the country. Is not this a wonderful in- crease ? Could it have been gained if the Lord had not been on the side of his people ? But how is it with New England? Has Methodism in the East kept pace with gen- eral Methodism ? We should hardly expect it to do so, because it labors under peculiar difficulties, and against peculiar obstacles here. It has suffered, too, for the last fif- teen years, a very heavy annual loss from emigration. California, Oregon, and the Western States generally, contain tliousands of persons, who were formerly members of our church in New England. Much of our in- crease in the West is the fruit of Eastern Methodism. But those emigrants are lost to us in New England. Their removal, in many instances, more than decimated whole church- es, and in some cases left societies too fec- 12 178 RISE AND GROWTH OP METHODISM. 11- T ^'iiPll I'' 'If ! ' I '1,1 IB I I I f » h . : in 180 RISE AND GROWTH OP METHODISM. ing largely composed of mechanics and per- sons dependent on their labor, are materially affected in their location, and frequently driven to emigrate to other parts of the country, by every adverse change which oc- curs in manufacturing towns. 6. Our people have been largely engaged in erecting and rebuilding church edifices, and otherwise strengthening and consolidating themselves in all parts of the Eastern States, and were never in so good a position, socially and eco- nomically, as now. Thus it appears that there are causes suffi- cient to account for that retardation in our rate of progress, which marks the decade pre- ceding 1850, without resorting to the suppo- sition that our vitality is declining. Many of the evil influences of that decade havo passed away. It is true, emigration still drain's our societies; but, notwithstanding this, our rate of progress has greatly im- proved since 1850. Should it be maintained to the close of the current decade, we shall RISE AND GROWTH OP METHODISM. 181 have in 1860, a membership in New England of 80,220. As it is, our tables show, 1. That in fifty-^^SJ^t years we have increased from 2,519 members to 70,474. 2. That there has been no decade in which we have failed to make some advance. 3. That omy per cent- age of increase has largely exceeded the per centagc of increase in the population, during every decade, with a single exception -i.e., 1840-50. 4. That fifty-five years ago there was one Methodist in New England to every two hundred and eleven of the population. Last year, there was one to every thirty- eight I or, adding the more than 20,000 mem- bers in the New England States which belong to the New York East and Troy Confer- ences, there was in 1855 one Methodist to every twenty-nine of the population in New England. In the following note I have given the statis- tics of New England Methodism in compari- son with those of the Baptists and Congrega- tionalists, (Orthodox,) on the same ground. 182 RISE AND GROWTH -«R METHODISM. '< ^ '^^ ^. #^ Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 ,\ L :\ \ ^^ u <> '%'■ V CHAPTER VIII. SPIRITUAL RESULTS OF METHODISM. |0 understand the spiritual re- sults of Methodism, my dear reader, you must first glance at the religious condition of England and America, at the epoch of its rise. What was the spiritual state of England prior to the appearance of the Wes- leyan evangelists ? I do not exaggerate when I say that it was in the lowest possible condition of religious torpor and indifference. The shadow of an almost starless night spread over the land. The clergy of the Es- tablished Church were mostly unconverted men, teachers of a Pelagian theology, and sadly lacking in that high purity of life which is so essential to ministerial influence. The SPIRITUAL RESULTS OF METHODISM. 187 Presbyterian clergy were mostly floating in the putrid sea of a self-indulgent Antinomi- anism, or gliding in luxuriant ease down the smooth waters of a self-complacent Socinian- ism. The dissenting clergy, generally were lethargic, formal, dead. Doddridge, Watts, and a few others, were bright exceptions ; but their influence was limited to narrow circles ; their light scarcely relieved the general gloom. As it was with the clergy, so it was with their flocks. The churches seemed under the power of a Lethean draught. They mostly slept, as if oblivious of the calls of duty, the warnings of retribution, and the woes of humanity. As a consequence, irreligion stalked over the land with a haughty, philosophic skepti- cism at her right handj a coarse, blustering infidelity at her left; and a host of blear-eyed immoralities in her train. The nobles, the statesmen, the literary men of England, did not scruple to deride evangelical religion with their lips, and to insult its moralities in 188 SPIRITUAL RESULTS OP METHODISM. their practice. " There was no thinking at that time," says Isaac Taylor, " which was not atheistical in its tone and tendency." The middle classes were immersed in the sea of avarice ; the lower orders were abandoned to the grossest vices. " The moral and reli- gious defection which obtained," says Db. Morrison, " was extraordinary and almost universal^ " The higher ranks of society," says Dr. Corbett, "viewed the ordinances of religion with indiflference, and the poorer classes had sunk into the grossest vices." In Calvinistic Scotland, the case was no better. Rev. James Robie, of Kilsyth, in 1740, said: "For some years past there hath been a sen- sible decay as to the life and power of godli- ness. Iniquity abounded, and the love of many waxed cold. Our defection from the Lord, and backsliding, increased fast to a dreadful apostacy. While the government, worship and doctrine, established in this church were retained in profession, there hath been an universal corruption of SPIRITUAL RESULTS OP METHODISM. 189 LIFE, reaching even unto the sons and daugh- ters of God." Was the spiritual condition of America any better when Whitefield, glowing with Methodistic life, visited its coasts ; and when, subsequently, Philip Embury raised the ban- ner of Methodism in New York ? Let Mr. Tracy, the historian of the " Great Awaken- ing," answer. Referring to the period of Whitefield's labors, he says : « The doctrine of the < new birth ' as an as- certainable change, was not generally preva- lent in any communion when the revival com- menced." "The diflference between the church and the world was vanishing away. Church dis- cipline was neglected, and the growing lax- ness of morals was invading the churches. And yet never, perhaps, had the expectation of reaching heaven at last, been more gener- al, or more confident. Occasional revivals had interrupted this downward progress, and the preaching of sound doctrine had retarded ■t 190 SPIRITUAL RESULTS OP METHODISM. it in many places, especially in Northampton ; but even there it had gone 071, and the hold of truth on the consciences of men was sadly diminished. The young were abandoning themselves to frivolity, and amusements of dangerous tendency, and party spirit was pro- ducing its natural fruit of evil en the old." Again he says (in 1740) : " A large majori- ty in the Presbyterian church, and many, if not most, in New England, held that the ministrations of unconverted men if neither heretical in doctrine nor scandalous for im- morality, were valid, and their labors useful." Of the churches in Rhode Island, in 1740, Whitefield, as quoted by Tracy, says : " All, I fear, place the kingdom of God too much in meats and drinks, and have an ill name abroad for running of goods." Again he says, while in Boston, "I am verily persuaded the generality of preachers talk of an unknown and unfelt Christ ; and the reason why congregations have been so dead, is became they have had dead men SPIRITUAL RESULTS OF METHODISM. 191 PREACHING TO THEM." Again, "Boston * * has the form kept up very well, but has lost much of the power of religion. I have not heard of any remarkable stir in it for these many years." In 1743, Rev. Messrs. Messenger and Ha- ven, of Natick, say: "For a long time past the power of godliness has been evident but in comparatively feto instances." Rev. John' Porter, in 1743, says of Bridge- water, Massachusetts, " Experimental religion and the power of godliness seemed to have taken their flight from Bridgewater. The greater part of the people who thought of re- ligion at all, rested in various duties short of a saving closure with Christ." Rev. N. Leonard, of Plymouth, Mass., writ- ing in 1744, says: "It pleased God to cast my lot in the first church and town in the country, twenty years ago. Religion was then (i. e. in 1724) under a great decay; most people seemed to be taken up principally about the world and the lusts of this life, if.: n w. SPIRITUAL RESULTS OF METHODISM. though there appeared some serious Chris- tians among us who bewailed the growth of impiety, profaneness, Sabbath breaking, gam- ing, tavern-haunting, intemperance, and other evils, which threatened to bear down all that is good o,nd sacred before them. "We were sensible of an atvful degeneracy. * * Ini- quity prevailed, and we were in danger of losing the very form of godliness." Rev. Samuel Davies, of Virgiilia, writes in 1751 : " Religion has been, and in most parts of the colony still is, in a very low state. * * Family religion is a rarity. * * Vices of various kinds are triumphant, and even a form of godliness is not common." Rev. Jonathan Dickenson, of Elizabeth- town, New Jersey, says : " Religion was in a very low state, professors generally dead and lifeless, and the body of our people careless, carnal and secure. There was but little of the power of godliness appearing among us until some time in August, 1739, when there was a remarkable revival at Newark." SPIRITUAL RESULTS OP METHODISM. 193 Of the Presbyterians throughout the land, in 1740, Mr. Tracy says they admitted "to the full communion of the church, persons who gave no evidence of regeneration. The doctrine of the new birth ceased to be re- garded in the administration of the ordi- nances; * * as a natural consequence, it practically slipped from the minds both of preachers and hearers." Rev. S. Blair, of New Londonderry, Penn- sylvania, in 1744, says: "People were very generally, through the land, careless at heart, and stupidly indifferent about the great concerns of eternity. There was very little appearance of any hearty engagedness in re- ligion. * * It was sad to see with what a careless behavior the public ordinances were attended." The eloquence and piety of Whitefield kindled a bright light in this hour of gloom; but being fed with Calvinistic theology only, it soon lost its brilliancy. The bones of that apostolic man were scarcely deposited in 13 r*c 1 194 SPIRITUAL RESULTS OP METHODISM. their sepulchre at Ncwburyport, before anoth- er fearful apostacy spread the pall of death over the churches of America.''^ So that at the advent of American Methodism, the mor- al and spiritual condition of this country was scarcely better than that of the Fatherland when Wesley arose. Thus, in both lands, Methodism rose like a bright, particular star, in an hour of deep and fearful gloom. What did it accomplish? In general terms, it may be replied that it was the instrument, in both countries, of a * " With all the accession of strength," says Mr. Tracj', " that religion received from the revival, it did but just stand the shock, (of the revolution,) andybr a long time, many of the pious feared that everything holy ivould be swept away !! Strengthened by so many tens of thousands of converts, and by the deep sense of the importance of religiorf produced in other tens of thousands, both in and out of the churches, religion survived, in time ral- Ked and advanced, and is marchuig on to victory." ( Great Awakening, p. 421. J The Puritan Recorder, of August 31, 1854, describing the state of religion at the epoch of the revolution, confirms Mr. Tracy. It says : " It is well known how disastrous to religion were the influences attending that war, and what wide spread religious de- deruion followed.** t SPIRITUAL RESULTS OP METHODISM. 195 revival of spiritual religion, which for depth, intensity, extent, permanency, duration, and humanitarian influences, has no parallel in the history of the Christian Church since the apostolic age.-* Its results are not to he es- timated by the numerical strength of the Methodistic body. Wonderful as is the crea- tion of such a body of spiritual people in so brief a period, its results outside of its own membership are yet more vast and astonish- ing. Did it not break up the formalism of existing churches, and impregnate them anew with that divine life which not only saved them from extinction, but which also started them on a career of progress that continues to the present hour? Did it not stop the march of infidelity, and thereby save England from the revolutionary vortex which swal- * Methodism gained more members to its own communion in its first century, than the apostolic church during its first cen- tury. At the end of the frst century of the Christian Era, there were 600,000 Christians; at the end of its first century, Metho- dism had 1,423,000 communicants — a number uearly three times greater. i 196 SPIRITUAL RESULTS OP METHODISM. lowed 80 much of the blood of France ? Did it not awaken that spirit of evangelical ac- tivity, which led to the conception and inau- guration of the missionary and other ideas, now embodied in our various benevolent organizations ? Did it not do much toward determining the religious condition of these United States? I do not claim that it did all these things directly) but I do claim that they have all grown out of the life to which it gave birth. They cannot be traced to any other cause. We can find their germ no- where else but in the Methodistic revival: but for which one trembles to think what fearful moral desolation would have over- spread the earth. That you may see how this view is supported by large minded men of other denominations, I will insert a few extracts from various sources below.* * Dr. Mokrison says: "The church of England received a mighty and hallowed impulse from the organization of Metho dism. * * * In referring to the influence of Methodism upon Dissent, it will be frankly conceded, by all competent judges of passing events, that it has told with prodigious effect upon iti SPIRITUAL RESULTS OP METHODISM. 197 Nor has the spiritual life of Methodism yet begun to show symptoms of decay. Hav- ing lifted other sects up towards its own internal oi^anization, and upon all its movements for the good of mankind. * * Methodism did much to bring on the great missionary crisis of the church. * * It was the glory of Metho- dism that it siezed with a giant grasp this great principle of the apostolic' ministry."— />r. Morrison's Fathers and Fuumkrs of the London Missionary Society. Rev. Richard Cecil says: «« They (the Methodists) have la- bored and not fainted in planting the gospel amongst the poor, and that with the most surprising success, even in the most dark and profligate places. * * Multitudes of genuine Christians could attest that under whatever denomination they now pro- ceed, they owe their first serious impressions to the labors of these men."— Cecil's Memoirs of Cadogan. Dr. Chalmers says: " Methodism is Christianity in earnest." Robert Hall says: Whitefield and Wesley "will be hailed by posterity as the Second Reformers of England:' Sir Peter Laurie, a British magistrate, in a speech, said: " I would much rather see a Methodist chapel than a station house. I would that all the country might embrace your senti- ments and emulate your moral character; for then, indeed, no police would be heard of." Similar testimonies abound with respect to American Metho- dism. I will quote a few. The following paragraph is from the pen of Dr. Baird, a gen- tleman whose extensive travel, and close and long continued observation on the various religious systems of the country, en,- ] H '"ii^^n M ',1 1 r U £9l ' 198 SPIRITUAL RESULTS OP METHODISM. standard, its superior vitality may not be so apparent as when tliey were shrouded in formality; yet it is as real and robust as title his opinion to the very highest respect. He says: "No American Christian, who takes a comprehensive view of the progress of religion in his country, and considers how wonder fully the means and jnstrumentalities employed are adapted to the extent and wants of that community, can hesitate for a mo- ment to bless God for having, in his mercy, provided them all. Nor will he fail to recognize, in the Mtthodist economy, as well as in tlie zeal, the devoted piety, and the efficiency of its ministry, one of the most jwwerful dements in the religious prosperity ofthi United States, as well as one of the firmest pillars of their civil and political institutions." — Rtliyion in Amenca,p. 249. Kev. Du. Tyng, in an address in London, before the Wes- leyan Missionary Society, in 1842, said: "I come from a land where we might as well forget the proud oaks that tower in our forests, the glorious capitol we have erected in the centre of our hills, or the principles of truth and liberty which we are endeav- oring to disseminate, as forget the influence of Wesleyan Metho- dism, and the benefits we have received thereby. * * The Wes- leyan body in our country is what the Wesleyan body is throughout the world. * * Standing, I was going to say, man- fully, — but I check the spirit, and say humbly, — at the feet of Jesus, laboring for him, and accounting it its highest honor if it may but bear the cross, while he, in all his glory, should be per- mitted to wear the crown." The next extract is from a writer in the Presbyterian Chrit- Han Eeraldf quoted in Clark's Memoir of Bishop Hedding: "No SPIRITUAL RESULTS OF METHODISM. 199 ever. A recent writer in the North British Review, whose objections to some features of the Wesleyan system prove him to be not of it, says : " We believe that the Wesleyan body contains by far the largest per ceritage of true religion and moral life of any sect in England^ And you know, my dear con- vert, that, in this country, there is no room to doubt that the spiritual activity of Metho- dism is vastly greater and less vacillating than that of any other sect. A Congrega- tional clergyman of Massachusetts, naively confessed this fact recently in a conversation with a Methodist preacher. He said : '' We " (the Congregationalists) "always look to the Methodists to lead in a revival. I ad- pioneer gets beyond the reach of Methodist itinerants. Though he pass the Rocky Mountains, and pursue his game to the Pa- cific, ho soon finds the self-denying, unconquerable, unescap©- able Methodist minister at his side, summoning him to the camp- meeting, and winning his soul to Christ! Thousands upon thousands of pioneers, scattered like sheep and almost lost from the world, in those far-off wilds of the West, have blessed God for raising up Wesley and tiuj Methodists." 200 SPIRITUAL RESULTS OP METHODISM. vised the pastor of a Congregational church in a town where the church was large and wealthy, but liad not enjoyed a revival within the memory of its oldest member, to secure, if he could, tlie organization of a Methodist church there, because such a church would certainly exert a most beneficial influence on the general spiritual interests of the town;, and particularly on the spiritual life and vig- or of that Congregational church." If every preacher of Calvinistic theology was as frank as this good brother, such confessions would be general. Thank God, Methodism re- tains the life God gave it when he con- yerted the Weslcys j and if the culture of your spiritual life is the great object you seek in forming a church relation, you will regard it as the first of privileges to be permitted to enter its fellowship. But the enemies of our church seek to divert attention from these wonderful and glorious facts, by pretending that in build- ing up itself, Methodism inflicts injury on SPIRITUAL RESULTS OP METHODISM. 201 society. It brings, they assert, vast num- bers of persons under the influence of re- li,u;ious excitement, and induces theii| to make spurious professions of conversion. One unscrupijous writer has said that of the number professing conversion at Methodist meetings, ^^nine-tenths of the whole are found to be spurious, after a longer or shorter trial ! " Strange assertion I It car- ries its own contradiction on its brazen brow. It is even absurdly false. To be true, no less than twelve millions and a half of persons, or two-thirds of the adult population of the country , must have pro- fessed convQrsion in Methodist churches, for they contain about a million and a quarter of communicants within their pale ! A state- ment resulting in a consequence so mani- festly impossible cannot be true. It is un- worthy the serious attention of a sane man.* * For a full and conclusive reply to the pretended facts by which this silly assertion of Parsons Cooke was supported, see my pamphlet entitled " A Defence of Methodism," &c. W" m 202 SPIRITUAL RESULTS OP METHODISM. i '^ But I need not lead you through the fog with which its enemies seek to obscure the glory of Methodism. You will not be de- ceived nor turned aside from it, I feel as- sured. You cannot fail to see that God is with it. His grace is its garment. His arm its power. His strength its protection. His love the pledge of its perpetuity. His ap- proval the diadem of beauty which crowns its brow. Go, then, beloved; go, kneel at its altar ; enter its fellowship ; drink deep of its spirit ; emulate the zeal and purity of its mas- ter spirits ; and thereby learn the truth of the dying words of its great founder — the heat of all is, God is with us* CHAPTER IX. METHODIST CHURCH GOVERNMENT. JID you, my reader, ever visit the Ilartz Mountain, in Germany? If so, you heard at least of the celebrated spectre which haunts its summit. Perhaps you saw it, — a colossal figure crowning the summit of the Brocken, bending and moving, as if in imitation of your own gestures. If you stretched out your arms, the spectre did the same. If you bowed, the spectre re- turned the compliment ; and you were thrilled with astonishment at the phenomenon. Yet you were not alarmed. Your scientific knowledge taught you that the gigantic image before you was merely the shadow of your- self, projected on dense vapors or fleecy clouds, which had the power to reflect light freely. Yet such was the impression it made 14 ft I 204 METHODIST CHURCH GOVERNMENT. upon your mind, that you were not surprised at the marvellous stories to which it had giv- en rise among the peasantry of the adjacent region. You could readily understand how superstitious ignorance could invest that spectre with the terror with which the imagi- nation delights to clothe supernatural beings. Now it is a curious fact that the adversa- ries of Methodism, whenever they turn their eyes toward its government, affect to see a spectre resting upon its dome. They take strange delight in harping upon what they are pleased to call its despotism. Mr. Graves, whose malice floats like scum upon every page of his book, calls its government a " naked clerical despotism." Mr. Cooke, whose views of our system are founded on the most superficial knowledge of its princi- ples, says, the " theory of our church assumes that God has given all church power to one or more bishops, to reign absolute over the whole body of associated Christians in a na- tion a " Others take up the same cry, and METHODIST CHURCH GOVERNMENT. 205 il thus, from Maine to California, our adversa- ries assail us with this charge of despotism for their battle-cry. We think it possible some of them may be ignorant enough of Methodism to believe their own assertions. But with the more intelligent of our foes, this cry is raised for the purpose of raising the national prejudice against a church whose rapid growth and immense resources they both fear and envy. The numerical superi- ority of Methodism, as shown by the facts of the last census, has disturbed them exceed- ingly. Knowing that the republican idea is justly popular, and the despotic idea justly hateful with the American public, they seek to persuade the people that Methodism is anti-republican and despotic in its principles, spirit, and practice. Could they succeed, they would, doubtless, inflict a deadly wound upon it. They would assuredly retard its progress. But the charge is false. Methodism is not a despotism, any more than the spectre of 206 METHODIST CHURCH GOVERNMENT. * fl :.'1 i ^. the Brockcn is a reality. Like that figure, the charge is proven to be a sliadow — the reflection of the thoughts of those who make it — having no substantial existence. True, its ecclesiastical forms were not cast in a repub- lican mould. The democratic idea is not very legibly written in the letter of its disci- pline. A superficial observer, gazing on some of its arrangements, without taking into account the numerous checks which are every- where thrown around those to whom it con- veys power, might easily misconceive its prin- ciples, and misjudge its spirit and practical operations. While, to those who write in the venomous spirit of the writers referred to above, nothing is easier than, by exaggerating some features of the system and suppressing others, to make out the plausible semblance of a strong case. But there is a strong, and as we think, un- answerable a priori argument against this charge, in the fact that those who are in the M. E. Church are utterly unconscious of the METHODIST CHURCH GOVERNMENT. 207 ^ pressure of this alleged despotism. No Methodist feels oppressed by it. Methodist ministers and laymen maintain as mueh self- respect, feel as free in spirit, and are as un- constrained in their action, as the ministry and laity of the most ultra Conjrrccationalist church in the land. No despotic arm terrifies them. No irresponsible authority oppresses them. No arbitrary inflictions gall them. How is this? How can this consciousness of freedom exist and flourish unchecked, if Methodism is such a system of despotism as its enemies declare it to be ? It will not do to say that our people are not sufficiently in- telligent to distinguish between liberty and freedom j for we hesitate not to assert that the average culture of our people is equal to that of any other large denomination in the land. How is it, then ? There is but .one answer. The despotism does not exist, save in the disturbed imaginations of our enemies. What is despotism? It is absolute au- thority, irresponsible to constitutions, laws, I' n ; TJ^^K WwM ■w ■ ^: 'y »- ■'..,'■ \ i Ih^b' I - ' WW ii ^Iflfl m 208 METHODIST CHURCH GOVERNMENT. or tribunals. But Methodism knows no such authority as this. Everyman — minister or layman — upon whom it confers power, is controlled by rules, and held responsible to proper tribunals for the right exercise of his authority. Every officer's duties, from a class leader to a bishop, are specifically defined ; and the greater the power bestowed, the more strict is the responsibility which is ex- acted. Hence, while a member or preacher can be expelled for specific violations of the Discipline only, a bishop is liable to expul- sion for improper conduct. Should a bishop foolishly undertake to enact the part of a tyrant, should he wantonly abuse his appoint- ing power to any appreciable extent, the General Conference has the power, as it cer- tainly would have the motive and inclination, to expel him. While such restraints upon its authorities as these exist, Methodism cannot be considered a despotism. The grand fun- damental element of despotism — absolute, irresponsible authority — is not found in the system. METHODIST CHURCH GOVERNMENT. 209 Again I ask, what is despotism ? It is ir- responsible authority reposing' upon force. The appeal of the despot is not to the con- sent of the governed, but to force. His au- thority is built, not on the enlightened affcc- ' tion of his subjects, but on the bayonets of his warriors. His arguments are chains, prisons, scaffolds. To talk about a despot- ism without force, is to drivel, not reason. There can be no despotism where there is no power to coerce obedience. Still our enemies say Methodism is a "na- ked clerical despotism, that its "bishops reign absolute over the whole body." Where then is its coercive power ? Where its means of enforcing obedience ? It has none, abso- lutely none. It reposes not on force, but on the opinions and choice of its members. This is its corner-stone. Robbed of this, it would dissolve like the " fabric of a vision." So entirely does it rely on the affectionate and voluntary support of the people, that it formally absolves them from legal obligation 14 210 MFTITOniHT CIUTnOII OOVERNMENT. to render it that prciiniary nid whieli ia cpscn- tial to its oporatioiiH. If the allowances needful for the .support of its ministry arc not fortlu;()nnnf>:, " the ehurch," nay.s the DiH- cipline, p. IHl, « shall not l)e aeeountahle for the deficiency, as in a case of debt." Did the world ever hear of a despotism throwinjij it- self so completely on the afTections and choice of its subjects ? Never. IIow then can Metho- dism be despotism ? But, it may be allcfj^cd, Methodism gives the power of excommunicating the laity to the clergy, and this ghostly power is equivo- cal to coercion in its inlluencc over the mem- bership. Such an allegation is this is sheer nonsense. To an enlightened people, excom- munication without just cause, has no terror, because it cannot affect the spiritual rela- tions of the sufferer. Such oxcommunicati'>i: in this country is at most but an annoyance, and is not even dreamed of among Metho- dists as a motive to hold them to its commu- nion. METHODIST CIIUIICII OOVEUNMENT. 211 nnovaiico, ,8 coiiimu- But ovcMi thin power is not lodged abac liitely iu the ininiHtry of the M. E. Church. Before excommunication can take place, a layman must Ix; formally tried and condemned by a c!>inniittee of laymen. He can appeal from a wrong verdict to a Quarterly Confer- ence, composed chiefly of laymen. lie can finally procure the arrest of his pastor for mal-adiuinirftration, at the bar of the Annual Conference. Hence, if there was terror in an unjust excommunication, our laity arc pretty ciTcctually guarded against it. The ministry cannot use the power of cxcommuni- cation as a means of coercing the submission of the people. To what, then, does all the power actually lodged in the hands of the bishops and ministers of the M. E. Church amount ? Restrained on every side by checks ar<] accountability, it cannot be arbitrarily exercised without bringing censure or deposi- tion upon him who is weak or wicked enough to abuse it. Reposing upon the affecfiona and consent of the people, its abuse would I f'i i! i 212 METHODIST CHURCH GOVERNMENT. be its destruction. How then can Methodism be a despotism, when it is manifestly lacking in the fundamental elements of a despotic power ? A third element of despotism is centraliza- tion, A despotism seeks to "concentrate the whole administration of the government in its own hands." It abhors the municipal idea. It frowns upon all local authority which is not responsible to itself, and de- pendent upon its will. For example, free municipalities are unknown in the confessedly despotic government of Russia. Their ex- istence is little better than nominal, in des- potically governed France. They flourish only in such countries as enjoy a limited monarchy, like England, or republican insti- tutions, like the United States. But despot- ism eschews them. It loathes all local au- thority which is not dependent on itself. Centralization is its law, and wherever it exists all authority proceeds from it, is re- sponsible to it, and exists only by its permis- sion. METHODIST CHURCH GOVERNMENT. 213 But is Methodism a system of centraliza- tion 7 Does it hold its members in bands of iron responsibility to a single central power? Does any supreme authority re- strain the liberties of individual societies, and deprive local churches of their proper freedom? If so, where is that central pow- er ? If, as our enemies say, Methodism is a despotism, let that overshadowing, all-con- trolling authority be named ? It cannot be done. If such a power exist at all, it must be found either in the Episcopacy or in the General Conference. To affirm it of an An- nual Conference, would be to talk nonsense, because an Annual Conference is geographi- cally limited in its jurisdiction. If it can be found anywhere, it must be in the Episco- pacy, or in the General Conference. I affirm that it is not in either. 1. The Episcopacy is not such a power. As a body, the Episcopacy has no power at all. It is not recognized in Methodism in an ^- j/: 214 METHODIST CHURCH GOVERNMENT. associate capacity.* If our sevc7i bishops wore to meet in solemn conclave, their de- cisions, opinions, or doings would possess no more authority over the church than the decisions of any other seven preachers, of equal character, age, and talent, in the con- nection. Whatever power they possess be- longs to them individually, and not as a bench or conclave. The power of a Methodist bishop is great- ly overrated. Viewed through the spectacles of our adversaries, the Methodist bishop is a despot without a peer this side the Vatican. But when he is examined in the light of the Methodist Discipline, he becomes a simple preacher of the gospel, burdened with fearful responsibilities and onerous labors, but so fettered by restraints and accountability that he cannot enact the tyrant to any appreciable extent, without feeling the sharp axe of ec- clesiastical deposition on his Episcopal neck. * In the M. E. Church South, I believe the bench of bishops, as such, has certjiin powers. But they are clearly defined and liiHibcu i-?V tiiG jLfx3C5pilIlC vl vilO v/IllirC*t« #>■ METHODIST CHURCH GOVERNMENT. 215 What arc the powers of a Methodist bishop ? 1. He has the power of ordination. 2. He is, ex officio, the moderator of the Gen- eral and Annual Conferences. 3. He decides all questions of law that may arise in an An- nual Conference. 4. He can confine an Annual Conference to its legitimate func- tions. 5. He can change, receive, and sus- pend preachers during the interval of an Annual Conference. 6. He stations the preachers. Now mark the limitations of these powers. 1. Has the bishop the power of ordination? Granted. But the Conferences only have the power to elect men to orders. Without their concurrence, therefore, a bishop cannot or- dain a single candidate. 2. Is the bishop, ex officio^ moderator in the Conferences? He is. But he has neither voice nor vote in the Conference itself. He can neither make a motion nor engage in debate. 3. Does he decide questions of law in an Annual Confer- ence ? He does ; but the application of his 216 METHODIST CHURCH GOVERNMENT. 1? ; s Ir I decision is with the Conference. His decis- ion, if offensive to a single preacher, may be carried by appeal to the General Conference. In the General Conference he has no right to decide any question, either of law or order, but is in all things subject to the decisions of that body. 4. Can he confine an Annual Conference to its legitimate functions ? He can. But those functions are specifically de- fined ; and if he invades the rights of a Con- ference, he is accountable at the ensuing General Conference. 5. Can he change, re- ceive and suspend preachers in the interval of a Conference ? He can. But he must be governed by the necessity of the case in his exercise of the first two powers; and he cannot suspend, only as " Discipline may re- quire ; " that is, after due examination and conviction before a committee of preachers. 6. Has he power to station preachers ? This, we confess, is a great power, but it involves such a fearful amount of responsibility to God^ that its possessor must needs become a METHODIST CHURCH GOVERNMENT. 217 very bad and very reckless man, before he could tliiiik of abusing it. But a bishop is responsible for its use to the delegates of the very men over whom it is exercised j and no l)isho[) could abuse it to any serious degree without stirring up such a spirit of resist- ance as would result in great restrictions on the appointing power itself. The General Conference gave the stationing power to the bishops, and should they ever abuse it, it will assuredly take it from them. Thus, on every side, the power of a bishop meets with limits which it dare not pass without self-destruction. Nor are these all the restraints which surround a bishop. He is dependent for the amount of his salary on the decisions of a committee of an Annual Conference. He is responsible for his private and official conduct to the Gen- eral Conference, which may expel him for improprieties which would only subject a preacher or layman to censure. He has no power to appoint men to special offices in tho r li i f '■ I' I , ^1' f . t I! could 1 We Imi ' iuJI » 218 METHODIST CHURCH GOVERNMENT. church, such as editorships, secretaryships, and book agencies. No layman, no minister, no Conference, is judicially responsible to him. He cannot hold the preacher he ap- points to a station accountable to himself, but must leave him to the judgment of the brethren composing his Conference. Now I submit the question to you, dear convert, in all candor, can this Episcopacy, so limited, so restrained, so utterly deprived of legislative and judicial powers be such a cen- tralized power as is necessary to constitute a despotism ? Did any man ever dream of despotism existing under such conditions? Nay. Is it not worse than absurd to say, as our Puritan adversary has recently said, Methodist bishops " reign absolute over the whole body ? " The fact is, the bishops do not reign at all. They serve. Their au- thority is defined, limited, hemmed in on every side. They are not despots, and they could not be if they would. We know it is urged by our enemies that METHODIST CHURCH GOVERNMENT. 219 l!J the bishops break down all these barriers, and hold the preachers and Conferences sub- servient to their will, through the influence they derive from their appointing power. If the bishop have " special ends of his own to carry," says a bitter foe to our institutions, " his will is irresistible. If he wishes to de- pose a member, he could if he would, com- mand every vote." This is mere babble. It only proves how ignorant its writer is, both of Methodist bishops and Methodist preachers. Were he acquainted with themj^e would know that the former are too high and noble minded to use their power for personal ends, and too shrewd not to perceive that to so abuse their stationing power would be the sure way to lose it. That Methodist preachers will not take the " ministerial life " of one of their number to please a bishop, the history of New England Methodism most abundantly proves. They have too much self-respect and personal independence to submit to be !">' 220 METHODIST CHURCH GOVERNMENT. ■ coerced into that, or any other, act, by the stationing power. They would despise a bisliop who should attempt to play the tyrant; and, if they saw fit, take the appointing power out of the hands of the Episcopacy altogether, and give it to a committee of their own election. It is, therefore, absolute non- sense for our enemies to prate about the despotism of Methodist bishops. They have no despotic power given them by the Disci- pline. They cannot arrogate such power by abusing the prerogatives of their office. Hence, as I have aljj^ady said, they do not constitute such a centralized authority as is necessary to make Methodism a "naked clerical despotism." Is the General Conference such a central- ized authority as is implied in a despotism ? I think not. What are the powers of the General Conference? 1. It has legislative authority — " full powers to make rules and regulations for our church." 2. It has a cer- tain measure of judicial authority — it is a METHODIST CHURCH GOVERNMENT. 221 high court of appeals from the judicial decisions of Annual Conferences; it is a court for the trial of bishops; it confers judicial powers on the Annual and Quarterly Conferences, and on the societies which con- stitute the church. 3. It possesses executive authority. It can elect and depose the bishops. It confers administrative powers on bishops, presiding elders, stationed preachers, stewards, and class leaders. These are large powers, we confess. Viewed apart from their limitations, they wear a despotic aspect. But it is neither just nor truthful to so regard them. They are not absolute aM irresponsible powers ; but they are so environed by restrictions and limitations, that notwithstanding their formidable ap- pearance, they are not inconsistent with the liberties of both preachers and people. Note then the limitations of these powers. 1. The six restrictive rules remove several most important subjects from the sphere of its legislative jurisdiction. By forbidding •I •*! IV. lY I 222 METHODIST CHURCH GOVERNMENT. it to cliange the doctrines and " General Rules," they deprive it of power to afflict the conscience of the church by forcing new opinions upon it, or to create any law for the government of its life, which is not already recognized in principle by the General Rules. Thus the religious faith and the moral duties of the church are not placed in the keeping of the General Con- ference, and may not be altered by its authority. The principle of Methodism is, that God has determined these great matters, and that ecclesiastical legislation can rightfully expound His teachings, and no more. The Methodistic exposition of them is in our articles of faith and General Rules, and the General Conference is for- bidden to alter it, except in concurrence with the Annual Conferences. Hence the sphere for legislation by our General Con- ference is mostly limited to disciplinary regulations. 2. The judicial power of the General METHODIST CHURCH GOVERNMENT. 223 Conference is also limited. It has original jurisdiction only over the bishops. It is only a court of appeals for travelling preachers. It cannot receive and try charges against a travelling preacher or a layman. The court for the trial of the former is his Annual Conference; for the latter, the "society" in which ho holds his member- ship. Neither can the General Conference interfere directly with the action of the- lower courts. With the "society," or its court of appeal, the Quarterly Conference, it has no means of intermeddling. The decisions of the latter body are final and conclusive, unless exception can be taken to the administration of the preacher pre- siding at the trial. In that case, his admin- istration is subject to examination by the Annual Conference, and may be determined finally by appeal to the General Conference, whose decisions may, by possibility, lead to a reversal of the finding of the Quarterly Conference, and a new trial. Such a result, 224 METHODIST CHURCH GOVERNMENT. [f q !■ however, will bo an exception to ordinary rule. As a matter of fact, Methodist laymen are responsible to their peers only. They are not held judicially responsible to either the General or an Annual Conference. In regard to travelling preachers, their first responsibility is to their Conference, and unless their conduct is brought by appeal before the General Conference, that body has no jurisdiction over them. Is it not apparent from these facts, that the judicial authority of the General Conference is far from being absolute or despotic? 3. The administrative power of the Gen- eral Conference is also limited. Its ad- ministrative powers arc practically limited to the election and removal of bishops, and to the formation of rules for the conduct of the various administrators of its regulations provided for in the Discipline. But, let it be remembered, there is but one class of admin- istrators directly responsible to it, viz., the bishops. Class leaders are responsible to L..LLiail METHODIST CHURCH GOVERNMENT. 225 the preacher. Stewards to the Quarterly Conference. Preachers to their Annual Con- ferences. Presiding elders to the Bisshops. The same thing is partially true of the executive bodies in the cliurch. They arc not 80 responsible to the General Conference as to be susceptible of coercion by it : the Quarterly Conference not being responsible to it at all, and the Annual Conferences onlj through the submission of their journals to it for examination and approval. I know that it has been said that the Gen- eral Conference could coerce a refractory or heretical Annual Conference, by directing the bishops to withdraw their administrations from it, or to scatter its. members by trans- fers, and to substitute faithful men by the exercise of the same power. But the men- tion of these remedies only proves how weak the General Conference would be if brought into conflict with an Annual Conference, united on any great principle or measure j for are not both the remedies proposed, 15 m i i i4l^' 1 i .1 >f %^ IS-! I, n «;; f :/ 226 METHODIST CHURCH GOVERNMENT. suicidal acts ? Does the Conference com- raand the bishops to refuse their services to a Conference ? What is tliat but cutting: oflF one of its members, and thereby weak- ening itself. Such an act repeated thirty-nine times would annihilate it. The exercise of the transfer power to the extent proposed, we take ,to be practically impossible. It looks effectual enough in theory, but it could never be carried out in practice. It is idle to dream of it. What body of ministers would submit to it ? AVhat body of churches would consent to such a removal of their pastorate ? How could such a substitution be made without almost disorganizing the work generally ? WHiere could the men be found who would consent to occupy the terri- tory of the refractory Conference under such circumstances? A scheme so hedged up with difficulties is not practicable, and its enun- ciation was a blunder. It will never be of use, save as an argument in the mouth of our foeS; who delight to employ it in exhibiting METHODIST CHURCH GOVERNMENT. 227 What they call the despotic capabilities of Methodism. With these facts I submit the question to your good sense: — Can a Conference so limited, by constitutional restrictions, in the range of its legislative functions ; so depen- dent for the enforcement and administration of its disciplinary regulations on tribunals and administrators not judicially responsible to itself, and whose action is in a great degree independent of it; so almost utterly deprived of coercive power, — can such a Conference be that centralized authority which men are wont to call a despotism? Was ever government with such limitations pronounced a despotism before? Never. Never, so long as it is powerless to impose a new dogma on the belief, or a new rule of life on the conscience; so long as it cannot arraign, try, or expel layman or minister; so long as the enforcement of its regulations depends on tribunals which it cannot coerce or control; so long, it must be monstrously fi 99 i , ."I 228 METHODIST CHURCH GOVERNMENT. unjust and manifestly false to call it a " naked clerical despotism." Thus, my reader, you see that none of the elements essential to a despotism can be found in any part of the system of Metho- dism. They are not found in its Annual Conferences, in its Episcopacy, nor in its General Conference. Can they then be found at all? Most assuredly they cannot j for the government of the Methodist Epis- copal Church is not a despotism. Neither can it ever become such, so long as its exist- ence depends on the consent and voluntary contributions of its members. Should it ever become oppressive, it would fall to pieces like a rope of sand. The people have but to withold pecuniary support, as they would and ought to do, if treated with injus- tice, and the fabric would tumble into fragments. Deprived of the support of the people, the dependent pastors would be compelled to vacate their pulpits, for the Conferences have no funds or other property METHODIST CHURCH GOVERNMENT. 229 witj which to support them. So long as the ministry is thus directly and absolutely de- pendent on the people, there is, there can be, no possibility of the Methodist Episcopal Church becoming a despotism. It is sometimes said that the Methodist ministers either own or control the churches and parsonages erected by the people ; that though this property is held by trustees, they are, in fact, appointed by and subject to the will of the pastor in office at the time. This is another misrepresentation. Our ministers neither own nor control church property, as you may see by turning to the chapter in the Discipline of the M. E. Church which de- scribes the duties of " the Trustees." That chapter provides, 1. That the preacher in charge, or presiding elder of the district may create "a new board of trustees," to hold property for the M. E. Church, unless the laws of the State provide for their crea- tion in some other way. Hence, in the absence of State laws, the right to appoint ■MfMpnMli"!** ii, 230 METHODIST CHURCH GOVERNMENT. new boards of trustees is lodged in our preachers. But where State laws provide otherwise, the Discipline unequivocally waives that right. 2. When a vacancy occurs in a board of trustees, it is the duty of the preacher or presiding elder to nominate another person to fill the vacancy. The appointment of the new trustee, howevei, is with the trustees. If they are equally divide(^, the preacher has the casting vote. 3. The trustees are not responsible to the preacher, presiding elder, Annual, or General Conference, but to the Quarterly Conference of their circuit or station — which Confer- ence, as is well known, is constituted almost entirely of laymen. 4. Our ministry, says Bishop Baker, in his excellent "Guide Book," either in their individual or associated capacity, as Annual or General Conferences, have never claimed, nor do they hold, in law, any title to any chapel or parsonage by the deed of settle- METHODIST CHURCH GOVERNMENT. 231 ment. The fee of the land is vested in trustees, wlio hold the property in behalf of each respective society. The General Con- ference claims merely the right to supply the pulpit, by such means as it shall elect, with duly accredited ministers and preachers of the Methodist Episcopal Church, '^ who shall preach and expound God's holy word therein." The General Conference of 1796, referring to the Deed of Settlement, adopted the following sentiments: "By which wo manifest to the whole world that the property of the preaching houses will not be invested in the General Conference. But the pres- ervation of our union, and the progress of the work of God, indispensably require that the free and full use of the pulpit should be in the hands of the General Conference and the yearly Conferences authorized by them. Of course, the travelling preachers who are in full connexion, assembled in their Conferences, are the patrons of the pulpits of our churches." Bee. Gen. Conf., t t, !f r- 232 METHODIST CHURCH GOVERNMENT. p. 15. Aiul if any chapel or parsonage is sold by tlic trustees to liquidate their debts, the sur})lus money, after cancellinj^ the debts, must be appropriated by the Annual Con- ference, " accordinj:^ to the best of their judi^nient, /or the iise of the said society." From tliese facts it is obvious that the assertion stated above is utterly groundless. Our trustees are not ^^ appointed by the pastor in office," (except when a new hoard is to be appointed in States which have no statute otherwise providing.) They are not sub- jected to the will of the pastor in office, for they are not responsible to him, nor can they be in any way controlled by him. The only right which Methodist ministers can legally enforce in our church property is that of preaching in the pulpits of our churches, and occupying our parsonages according to the intention of those who contributed monies for their erection. Can any man show the injustice, or even* the impropriety of such a claim? It cannot be done. METHODIST CHURCH GOVERNMENT. 233 To comprehend and appreciate tlic govern- mcnt of the Methodist Episcopal Church, you uujst view it from the same standpoint as they who constructed it. From that point alone, can you rationally expect to see it in its beauty, fitness, and excellence. If you study it from any other position, it will only perplex and confound you; because you will fail to discover the motives and aims which it embodies. Those motives and those aims are the keys which unlock its gates, and unfold its wonderful adaptations to all candid beholders. Only seize them, and like Chris- tian and Hopeful with their key of faith in the castle of Giant Despair, you will escape from the dungeon of perplexity in which those who assail it without understanding it would fain lock you up for ever. What then, are the motives and aims incor- porated in it ? You have but to refer to the life of Wesley, and the answer is yours. What great motive roused him to abandon the cloisters of Oxford and to devote himself p . 234 METHODIST CHUllCII GOVERNMENT. to the work of an Evangelist? Did he not say, like Paul, the love of Christ constraincth me ? That was his motive — the love of souls proceeding from the love of Christ. Wiiat was his object 7 To spread scriptural holi- ness over the land and the world 1 To these ideas, he and his coadjutors conformed the ecclesiastical system which they constructed, both in England and America. They regard- ed it, as an organization for the propagation of the gospel and the culture of piety in the individual heart. They took its laws from the Bible, which is the great constitution and statute book of Methodism. They framed its discipline, rather as a code of by-laws to provide for the execution of the divino statutes, than as a book of legislative canons. Hence, nearly everything in the discipline relates to the constitution of a series of executive bodies and officers charged with the execution, not of Mr. Wesley's laws, but of the precepts of Christ. The classes, love feasts, and prayer meetings are for the fulfil- METHODIST CHURCH GOVERNMENT. 235 mcnt of Christ's law of Christian fellowship; the hoard ineetin,islative body, only so far as it determines for the church what moral practices the precepts of Christ require it to enforce, and what to reject; and what exccu- live methods are best fitted to accomplish the grand end of the organization. In fact, many of its provisions under the latter head are merely advisory ; for their observance is enforced by no penalty. All its rituals; its rules on preaching, on visiting from house to house, on the employment of time ; its direc- tions concerning public worship, singing, band societies, dress, marriages, &c., fall into this category. Thus its discipline is, as the name imports, more a book of provisions for the enforcement of the laws of Christ and the 2^6 *j ' I METHODIST CHURCH GOVERNMENT. propa^^ation of the gospel, than a code of legislative canons for the direction of the life. He who reads it aright will sec its grand purpose to engage the whole church in unceasing effort to evangelize the world, standing out in bold relief on every page. He will see this purpose applied, with little regard to individual interests, tastes, or preferences. No provision is made for the toleration of indolence, ambition, or any ' other form of selfishness. Everything is made to yield to the demands of the spiritual nature and the requirements of a vigorous gospel propagandism. How beautifully is this illustrated in its itinerancy. Observing in the history of the primitive church, that it was most pure and most successful, when its ministry contained a large corps of evangelists ; and that when evangelists generally became pastors, they lost both their piety and efficiency, Mr. Wesley seized on the idea of a ministry composed entirely of evangelists or itiner- — '^ METHODIST CHURCH GOVERNMENT. 237 ants. He saw that such a ministry would require great personal sacrifices on the part of the ministry, and severe trials of feeling on the part of the churches. The former must abandon the idea of a permanent and real home on earth; must consent to the systematic disruption of the social affections; must resign the quiet opportunities for in- tellectual culture and social influence which the permanent pastorate so abundantly pro- Tides ; must expose their families to the social and educational evils inseparable from a pilgrim life ; must accept, in a word, a life of incessant labor, unrest, and change. The churches, too, must be sorely tried in feeling bj such a system, though their trials are nothing when compared to those of the min- istry. Mr. Wesley saw all this. But he also saw, that all these evils were outweighed by the superior vitality, activity, and Spiritual results likely to proceed from it, and, there- fore, he adopted it and recommended the American Methodists to do the same. Thus W :,fi 238 MKTIIODIST CHUUCII (.'OVKRNMKNT. far, tho result has jiisilli(Ml his expectation. Tlie Methodist itinerancy lias been the snost successful l)0(ly of ministers known to tho church since tlic day of IN'utecost. Some persons will tell you, it would ho better if Methodism admitted the laifij to a more direct participation in the govern- ment of the church than it now does. Per- haps it would. I sec but one real objection to the idea; but that is a very stron^^ one. It docs not a})pcar practicable, uidess somo other very marked and doubtful chanures arc also made. By degrees, however, it may bo done. The idea is gainini^ ground. Our ministry is fast yielding the management of the financial matters of the church to its laymen. It is inviting their cot){)eration m such parts of the business of an Annual Conference as admits of it. It interferes very little in the fiscal aifairs of individual churches. In fact, it is my opinion that, in our local churches, the laity generally have more to do with their management; than MBTHODIST CHURCIt (JOVERXMENT. 239 tl'cy ,lo i„ Congrofrational chuicl.cs. Our "boanl." and "Quarterly Cuferenec, " usually co„,,„.i.sc a .najority of the cireotive and aclivo portiou „f ,I,o „,al„ „,cml,er»l,in and they determine all important matters that con>e up in their respective chnrehes; while in Con-rcfjational churches, notwithstanding • the nominal parity of their members, most of their affairs arc practically controlled by the deacons and two or throe other influential men. liesides, our laity create the ministry; for no man can become a minister without the vote of a Quarterly Conference. With the Congrcfrationalists, the , lerfry alone deter- mine who shall be admitted to their number So, too, in the choice of a pastor, though our churches consent to receive their preacher at the. hands of a bishop, yet their wishca are always considered and yielded to if possible. They certainly obtain the man of their choice as frequently as our Con-reo-a- tional brethren do, and without the experse and difficulty which with them are insepar- Ikl y Hi' J S: 240 METHODIST CHURCH GOVERNMENT. able from a change of pastors. Theoretically their system yields more to the laity than ours; practically there is no church which furnishes freer scope for the activity, or defers more to the choice, of its laymen than ours. I have now shown you that the govern- ment of Methodism is not a despotism ; that it cannot become so without self destruction, because its principal support depends on the purely voluntary contributions of the laity; that its ruling motive, object, and results justify its peculiarities; and that though it does not yield so much power in theory to laymen, as some other systems, it actually concedes much in practice. These views will, I hope, satisfy you, that the attacks of our enemies are founded more in ignorance or malice, than in truth and fact. It would be easy to meet all their specific allegations in detail, but it is unneces- sary in your case. What I have said is sufficient to convince you, that you have no possible risk of personal oppression in the METHODIST CHUKCM OOVEnNMENT. 241 M. E. Churcl,;* tl,at tl,c only pressure you can ever experience from its govcrnmctit, W.1I come in tl,e form of effort to promote your holiness and usefulness, which is pre- csely what you desire. Hence, to j,„„, its government will be as acceptable, as its doctrines are precious. And now, beloved convert, adieu ! Thouo-h strangers to each other, in the flesh, I tru°st we now feel one in spirit. This being so, you will follow the advice of my unpretending book, and become a willing member of the great Methodist Comrannion; in which case, I trust, we shall remain fellow travellers in the way of holiness, until we meet in the world of spirits. Should it then appear that my advice contributed to your glorious des- tmy wc will rejoice together, returning thanks to Him whose spirit led me to write and you to read. Until then, fare thee well. Of Melhodism bv Or „ i^^'^''^^ ^^^ ^^el Stevens, Polity Dr. Bangs, re, L ^""' ^""'"^ ^^^"^°^ '' Christ by 16 "W • APPENDIX, NO. I. M ♦ » ' 1 't The follow! npr logical paragraph gives a clear and satis- factory view of the (lillerence between the theory which in theology is known as Pelagianism, and the evangelical Arniitii.ini.sm taught by the M. E. Church. It is taken from Watson's Dictionary : The followers of the ti-uly evangelical Arminius, or those who hold the tenet of general redemption with its concomitiints, have often been greatly traduced, by tiic ignorant among their doctrinal opponents, as Pelagians, or at least as bemi-Pelagians. It may therefore serve the cause of truth to exhibit the appropriate reply which the Dutch Arminians gave to this charge when urged against then) at the Synod of Dort, and which they verified and maintained by arguments and authorities that were un- answerable. In their concluding observations they say, " From all these remarks, a judgment may easily be formed at what an immense distance our sentiments 8tand from the dogmatical assertions of the Pelagians and Semi-Pclagiaus on the grace of God in the conversion of man. IVlagius, in the "first instance, attributed all things tx) nature : but we acknowledge nothing but grace. When PelaC/or as 3 By the decree of God for the manifestation of his glory, some men and angels are predestinated unto ever! 4 Th t ?;' f -* /-WamJ.i to everlasting Zh ordaim^ ^r?' ;• "1 "^r '''f P^-^^l««tinated- and fore- ordai ed, are particularly and unchangeably designed and their number is so certain and definite, that ilTat not he either increased or diminish^;. ' 5 liiose of mankind that are predestinated unto life God before the foundation of the world was laid acconJ ing to us eternal and immutable purpose, and tl e ecret counsel and good pleasure of his will, hath cl oscn in Chnst unto everlasting gl^y, out of his mere frie .raJe and love, without any foresight of faith or good works or perseverance xn either of them, or any other ThD L he creature as c-onditions or causes mov^n" him there- unto, and all to the praise of his glorious gr.^oe h-1 ii , .i ""^'^ ^-^PPointed the elect unto glory, so hath he by he eternal and most free purpose of his w U foreordamed all the means thereunto; wherefore tlTey Chrirnrto'^'^^V^'ir^ ^f'? ''' ^^^"'' ^^« '^^^^'^^^'^ ^Y rJir^TV ^- ''•'^?"^' "^''"'^ ""^'^ ^"^'^'^ '" Christ by his fied Vn U f r i"' ''^'°"' a^« Justified, adopted, sancti- fied, and kept by his power through faith unto salvation. 246 APPENDIX. pi m If in ^• ft - ■i • 5 Neither are an 1/ other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the ELECT ONLY. 7. The rest ofmank^d God was pleased, according to the unsearchablo counsel of his own will, whereby he extend- ed or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them tn dishonor and wrath for their sin, to the praise of his glorious Justice. OF EFFECTUAL CALLING. All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time, eilectually to call by word and spirit out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ, enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone and givinf* unto them an heart of flesh, renewing their wills, and Sy his almighty power determining them to that which is good, and effeetually drawing them to Jesus Christ : yet so, as they come most freely, being made willing by his grace. 2. Tiiis effectual call is of God's free and special grace alone, not froni any thing at all foreseen in man, who is altogether passive therein until, being quickened and re- newed by the Holy Spirit, he iaithereby enabled to answer this call, and to embrace the grace ofiered and conveyed in it. 3. Elect infants dying in infancy, are regenerated and saved by Christ, who worketh when, and where, and how he pleaseth ; so also are all other elect persons who are incapable of being outwardly called by the ministry of the world. Others not elected although they may be called by the ministry of the word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither do nor can come unto Christ, APPENDIX. 247 and therefore cannot be saved ; much less can men not professing the Christian reH^non, be saved in any other way whatsoever, be they never so dilijrent to frame their lives, a.conlinnr to the lijjht of nature, and tlie law of that religion they do profess ; and to assert and maintain that they may, is very pernicious, and to be detested. OF THE PERSEVERANCE OP THE SAINTS. They whom God hath accepted in his Beloved, effectu- ally called and sanctified by his Spirit, can neither tol alb, nor finally fall away from the state of grace, hut shall CKRTKmLY persevere therein to thi^ end, and he etervallv saved. •' 2. This perseverance of the saints depends not w/xm their ojon jree will, but upon the immutability of the (W cree of election, from the free and unchangeable love of God the Father, upon the efficacy of the merit and in- tercession of Jesus Christ, and union with him ; the oath ot God, the abiding of his Spirit, and the seed of God within them, and the nature of the covenant of grace from all which ariseth also the certainty and infallibility thereof. -^ 3. And though they may, through the temptation of batan, and of the world, the pre valency of corruption re- maining in them, and the neglect of the means of their preservation, fall into grievous sins, and for a time con- tinue therein, whereby they incur God's displeasure, and grieve his Holy Spirit, come to have their graces and comforts impaired, have their hearts hardened, and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves; vot they are and shall be kept by the power of God through faith unto salvation. ° 248 APPENDIX APPENDIX, NO. III. The following extracts, from standard expositors of Calvinism, are submitted to the reader to prove that " in- fant damnation " is a doctrine which the fathers of Cal- vinism regarded as a logical sequence of their principles: though very few Calvinists of tiie present day are willing* to accept such a horrid dogma, albeit it is logically con° tamed m every form of Calvinistic theology. WAuGUSTiNE, the inventor of the scheme of uncondi- tional election, says : — "It may therefore bo truly said that infants dyinp without baptism, WILL bk in a state ok damnation of all the most miUl. lint, greatly does he deceive and is he deceived who affirms that they WILL NOT bk DAyux^D."— Augustine Be Peccat Merit et Memiss, Lib. t., c. 16. ' Again, in his sermon on baptism, Augustine says : — "We affirm that they (infants) tpill vot he saved and have eternal /t/e, except they be baptized in Christ."— De Baptismo Parvulorum Contra Pelagianos Sermo D. After showinf^that infants are admitted to the kingdom of God by baptism, he adds : — ** "Whosoever doe« not belong to the kingdom of God, must, without doubt, belong to the number of the dannifxl. 'i'he Lord will come, and, about to judge the living and the dead, will, accord- ing to the gospe, mnke two divisions, the right and the left. 'J'o those on the left he will say. Depart into eveulasting piiik nre- pared for the devH and his angels. To those on the ri.>ht he will say, Come, ye blessed of my Father, inherit the kingdom which was prepared for you from the foimdation of the world, 'i'lie one he calls a kingdom, the other damnation with the devil. Theuk is no MIDDLE PLACE LEFT WIIEUE YOU CAN PUT INFANTS Heliold on the right is the kingdom of heaven Inherit, ho says, the kin-- r,"'"; J1^^;I"^'« not there, is on the left. What will" happen on the left? Depart into everlasting fire. On the ri-ht uu eternal APPENDIX. 249 sitors of hat " in- 3 of Cal- inclples: e willing [illy con- incondi- without the most Pirms that ?» Kemiss, rs: — ve eternal irvulorum ingdom \y must, lie Lord , accoid- left. 'J'o niiV^prp- he will Inch tons lie calls IK IS KO Behold, he kinn' pj)cn on tttiiual 1 feel that this question \» a profound one. and T own fhof m,, HA^-n-ihU IliKANT G0K8 TO DAMNATION."- iiW. u" Cap^ ^X FuLGENTius, a theologian of the school of Augustine. E- ^''"'"'"'"S as one of the articles of the Orthodox iism, which IS given m the name of tlie Fatiier Son an H H X pffnttKy^'aSS^^^^^^^^^ Calvin, in his Theological Tracts, addresses Sebastian Castaiio, for teaching that all laws, human and divine, condemn a man after and because of transgression, in the lollowing words : — o > "-"c « '' \^\ ?^"y *^a* i* Js just in God to damn any one unless nn ac wll vot* iHtT '??,V l'\r' i"«""^e'ableYerk'en"ou?oT]ife S'ciPiTAi48 NTn^^/n^^x "'''^ y^"'' ^"-"'"'ce against Gorf u-Ao me a * « J^lP For^ f L^n'"'"^^^^'^^" '^ •«.°"'>' exposed may curS S fr( fmm th« „V^*"^'?u* ^® demanded that I Should be safe r^, tree trom the abuse of those who do not snare God "— 7V«r/. Tkeol.-Ccdumnioi Nebulonis, ^c, art. 14. ^ -iVacfa Once more Calvin says : — fon ^^A*i °*^^-'" *^?° t^e good pleasure of God is the cause why the fall of Adam involved in eternal and remediless death whole na! tions, with their infant offspring? I confers that it iq indP^H J »^..cre.."-JVtcAor. Calvinism and iStL^^^jU^a^.^^^^l^? 250 i*:v ' APPENDIX. ^ Edwards, whoso antliorlty as an expounder of CaU vinisni is above dispute, says : — "We may well nrffue from tlieA tlilnj?s, that inkantb nro not lookfcl upon by (.od as sinlesH, but that they arc by nature children pt wratli, m' ng this terrible evil comeH t>o heavily on mankind in liitunoy. IJnt besideB these thinffs, whioh are cboervablecoiicernmjt the mortnl ty of inlantH in goneral, there are Home particular cn8{» OJ the death of infantH which the scripture sets before us, that are attended with circumstances, in a peculiar manner civinff evidences ot the sinfulness ol such, uud their just exposeducss todivine wrath Ah puticularly^ '' Ihe tlestroying of the infants in Sodom, and the neighborinir Cities; winch cities, destroyed in so extraordinary, miraculous, and awlul a manner, are set forth as a fiiijnal example of (iod's dreadful vengeance for .sin, to the world iu all generatious: agreeable to that ot theapostle, Jude, verHoT." The text here referred to, is in these words : — " Even as Sodom and Gomorrah, and the cities about them, in like manner giving themselves over to fornication, and going after strange (lesh, are set forth for an example, SUFFERING THE VKNGKANCE OF ETERNAL FIRE." To show that he believed these poor infantile victims found no relief in the future, he adds : — "To pay liere, that God could make it up to those infants in another world, must be an insuflicient reply. For so he could as easily have made it up to hot, or to ten or fifty righteous if they had been destroyed in the same (ire: Nevertheless, it is plainly signified, that t/us woul>l not have been agreenhle to the. wise and holy proc.tedinsl oj the judge of all the earth.''— Edwards' Works, vol. G,2>p. 252-254. Bellamy, tlie friend and disciple of Edwards, says : " It was at God's sovereign election,- to give every child of Adam porn m a Christian land, o/7/)o/-<«7i/ rel The Synod at Cambridge, 1648, rppresontin«» the Puntan churches of New England, unanimously adoped he confe^on of faith published by the WestmiLterT sTk ^" 1 ^-^"^ cjiurches of Connecticut did the same at Se7s;Jr,i'n ••/''? Presbyterian Church in the United States holds it as its confession. And this confes- sion contains the following language : — ChS?hJS?Jhthe^Sni^.,/" \"''""*'>'; *';« '•«Kenerated and saved by he pleaJetlt^ si'^l^J'';^^ ""d where, ai.d how Of &n, oiwa^dV cK ^J; ?ffi^.;f X^TS ^'^ "^^ '"''"^^"^'^ the word and m«v'/'"'^"«'' ^'^'^^ '"'^J' *>« caljed b^the ministry of theyTever??ulT/ome'unToT.?T"Vf'r"" lives according to thSl.VnflL7 "''^'er so dil gent to frame their phJtb wordsf L^^''"'' '''^'''' '^'^' "^^^^ ^" *^*^«« ^«»- of'iaS, w^cLtof rKN\^^GT>^ST^^^ ?^ TNPANT8 as Well as incujpabi;, HATE8 tTem befbrt they Ir^ bo'rn '^ ^'il'"/^ 'T'-'a' ""^ ed.^K02,^a7:l5^"'^' ^" ^^^ ^^^^ '' ^--^^^' P' ^^^^ er8of^Ver yea?8 or;ilc;?an^^'^''r"^^ ^^''~« infants, oth- called. *^ ^ ' ^^'"*''* ^^"*^'' ^<*''* ^o'ne are not called, others [\How doth God deal with reprobates dying infants » by r^asS^ orthe"ri7l';'^^^ ?'-^ '■" ^ «»«teTfTeath, (Rom. 5 : 14 ) cfeavfnTto heir nature iuZ^^\'''^^' ""^' "^ •^"^'"«' corruptioK ln8tancf)\VJcmid?en oftX'Lt'enS ''^^^ ^•""^^«- ^^^^'^^ # 252 APPEN DIX. P' vi « 11^ ■:-' The German doctors, Deodatus and Tranchlnus, pro- fessors of theology, said : — ^ *^ Of the in/ants of believers OWLT, who die of an nan hofnra 4k<». can be lnd<>ctrinato' <=«"«»"»«»> with tire ana brimstoneVbut that tliey Hufrored the vengeance of ef erna! fire. And tl»e Apostle nrov. ing Infants to be sinners by tins arguments, because dSiTl^^reiineth death only, but such as he calleth condemnation (v. 16)- there ia ♦ I^^«r5i"'"'''.V''°''''."f''''.f"'P"''"«" anfl inclination to everything that IS evil as there i.s in tlie youngest whelp of a lion, or of a bear U is hat^H d' " "iir^^'lr- """J" '"'-' ,^r>- ««« «*■ ^ cocl^atriSe, befbre' It is hatched. Against these damnable enori,, (one of which is that hinrH ^A'^'m" * f ■■ J"l""cy «1'H" Certainly go to heaven,) you have Twiss, prolucutor of the Westminster Assembly, says : — •" '' Many thousands, even all the infants of Turks and Saracens dying in original sin, ar^ toumentkd by Him (^he Deitv) in hkll FiUK, IS he to be accounted the father of cruelties for tS '' iSS " touchmg punishrnent in hell, it is either spoken of infants or men fjiF'U-^^^^'"'^ '".^'^"•« departing in infancy; if guilty of eteS Ilwo'^*''"'' injusiceto inflict it%nd thougl he^e s ow to anjer toward some, yet it is not necessary he should be so to others " Again, It 18 true many infants we say perish in original sin only, not iving to be guilty of any actual sin, of their persTons. Once more: «' Kvery man that is damned, it is for original,U8 well as actual sins and MANY THOUSAND INFANTS ONLY f5u ORIGINAL ! " The riches oj trod s love, unto the vessels 0/ mercy, consistent with his absolute hatred or reprobation of the vessels of wrath.— Fol. ed. 1653, pp. 39, 135, 136. I close these quotations, which, by the way, are only specimens of much more of the same sort, with an ex- tract from Wigglesworth's " Day of Doom," which, as you know, was once as familiar as the catechism in New England, and which, without doubt, represented the cur- rent theology. APPENDIX 253 " Then to tho bar all they drew near Who diedJn infancy, ' And never had or srood or bad i^^flTected personally; But from tlie womb unto the tomb Were straiKhtwav carried, ^ «r1* ^1'." '"?* <"■« ^^^y trnnsgress'd) Who th us began to plead : " ' If for our trflnsgrcBsion, Or dlsohodience. We here did stand nt thy left hand. Just wore the recompenHe : But Adam'fl guilt our souls hath spilt, His tault Is charged on us; And that alone hath overthrown And utterly unuone us. ' " * ^?Jt.^®' ^"* ''6' ate of the tree, Whose fruit was interdicted Yet on us all of his sad fall, 1 he punishment 's inflicted; How could we sin that had not been, Or how IS his sin our Without consent which to prevent. We never had a power? "'Behold we see Adam set free, And saved from his trespass, Whose sinful fall hath spilt us all. And brouETht us to this pass. Canst thou deny us once to try, Or grace to us to tender, m When he flrds grace before thy face. That was the chief offender ? » " Another marginal note tells us that their "arffuments are taken off," by the Judge, thus : — arguments " Then answered the Judge most dread. Ood doth such doom forbid, riiat men should die eternally For what they never did. But what you call old Adam'Bfall, And only his trespass, Yoii call amiss to call it his. Both his and yours it was. # 254 APPENDIX. ■a " "<-■ 11 -.-.i 'V .f J.-' WW He was desiVn'd of all mankind To be a public head, A common root wlieme all should shoot, And stood in all their stead. IP He stood and fell, did ill or well, Not for himself nlone, But for you all, who now his fall, And trespass would disown. '* ' If he had stood, then all his brood Had been established In (jod's true love, never to move, Nor once awry to tread ; Then all his race, mv Father's grace, Should have eiijov'd forever, And wicked sprites'by subtle slights Could them !iave harmed never. " ' You sinners are, and such a share As sinners may expect, ^ Sitrh yoH shall have ; for I do save ' ' None but my nivn elect. Yet to compare your sin with their Who lived a longer time, I do confess yours is much less, Though every sin 's a crime. " *A crime it is, therefore in bliss Ynu r)tay not hope to dwell; But unto you 1 sliall allow The easiest room in hell.^ The glorious King thus answering. They cease «nd plead no longer: Their consciences must needs confess His reasons are tue stronger. " Thus all men's pleas the Judge with ease, L))tli answer and confute, W Until that all, both great and small, Are silenced ;ind mute. Vain hopes are cropt, all mouths are stopt, Suiners have nought to sav. But that 'tis just, and equalmost They should be DAMN'D FOR AY." What Wijrorlesworth tlioupht of the " easiest room in hell," may be gathered from the following stanza : " But who can tell tlip plagues of Hell, And torments exquisite? Who can relate tiieir dismal state, Aiid terrors intinite? Who fare the best, and feel the least, Yot feel that punishment. Whereb to nought thev should be brought If God (lid not i.revent." Wigfrlesworth, Day of Doom, sixth edition, 1716. "> *\ CHOICE RELIGIOUS BOOKS. f. i. do;-, ,.„,„3e go's "i;-?„,.?L'L'&<'^™lfa',l^ '.'eiLK!; This is a new work of »rr r"?.^;^'. ^ ^^^- ^^aniki. 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