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 1 
 
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 1 
 
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 6 
 
u, 
 
HISTORY 
 
 OF THE 
 
 Methodist Episcopal Church 
 
 IN THE UNITED STATES. 
 
 EMBItACINO, ALSO, 
 
 A Sketch op the Rise op Methodism in Europe, and of 
 ITS Origin and Progress in Canada. 
 
 B» 
 
 REV. P. DOUGLASS GORRIE, 
 
 AUTHOR OF "CHDBCHES AND SECTS," "EPISCOPACY," ETC. 
 
 NEW YORK: 
 R. WORTHINGTON, 770 BROADWAY. 
 
 1881. 
 
■«iiiiiji^iMmi|iii.iri II 
 
 "•*n'««i»»iw**«p»' 
 
 ffi^sssmmmfmimi^'m^ 
 
 BfMANUa 
 
 r- 
 
 r 
 i. 
 
 Copyright, 1881, 
 Bt R. WOBTHINGTON. 
 
 I6I0I2 
 
 Trow's 
 
 Printing and ISodkiunding Company 
 
 201-213 East \2th Street 
 
 NKW YORK 
 
^^i^ppUP 
 
 wmm 
 
 RECOMMENDATION. 
 
 " Having examined the manuscript of the work entitled : Episcopal 
 Methodism, as it Was, and Is, &.C., by Rev. P. Douglass Gorrie, and 
 believing that the work contains much usrful information in relation 
 to the History, Doctrines, and Institutions of the Methodist Episcopal 
 Church; and that the facts therein stated are correct, so far as we 
 have been able to judge: we hereby cheerfully recommend the work 
 to the attention of the public, and especially to the members and 
 friends of the Methodist Episcopal Church. 
 
 G. C. WOODRUFF, 
 Presiding Elder of Potsdam District, B. R. Conference. 
 
 HIRAM SHEPARD, 
 Presiding Elder of Ogdensburgh District, B. R, Conference* 
 
CONTENTS. 
 
 4 « » 
 
 BOOK I. 
 
 HISTORY OF METHODISM. 
 CHAPTER I. 
 
 FROM THE BIRTH OF JOHN WESLEY, TO THS INTRODUCTION OF 
 METHODISM INTO AMERICA. 
 
 SECTION I. 
 
 Birth of the Wesleys — Wesley at College — The Name Methodht 
 applied to him and others — Wesley makes frequent Excur- 
 sions to preach — John and Charles receive a Call to go to 
 Georgia — Embark — Life on Sliipboard — Moravians — Arrive 
 in Georgia — John Wesley's Course — His Return to England. 
 
 PAOR 
 
 
 i 
 
 SECTION II. 
 
 Result of his Visit to America — Meets Peter Bohler — Joins a 
 Religious Society in Fetter Lane — Is Converted — Visits Ger- 
 many — Chirles Wesley Converted — Result of their Conver- 
 sion — State of Religion in England — In the Church — Among 
 the Dissenters — Wesley inspired for his Work — Qualifica- 
 tions of the two Brotliers for Religious Reformers 6 
 
 
 SECTION III. 
 
 Wesley begins Field Preaching — Lays the Foundation of the Bria- » 
 tol Chapel — Occupies th& Foundry in London — Institutes 
 Class Meetings — Watch Meetings — Organizes Societies — Pre- 
 pares the General Rules — Employs Lay Preqch^rs. ........ l;^ 
 
viii 
 
 CONTENTS. 
 
 SKCTION IV. 
 
 PAOB 
 
 Persecution of the "Wesleys and otiiera — Riots — Arrests — Anec- 
 dotes 17 
 
 SECTION V. 
 
 Success of tlie Wesleys — First Methodist Conference — Wesley 
 builds a School at Kingswood — Methodism introduced into 
 Ireland —Persecutions — Methodism introduced into Scotland S3 
 
 ' i 
 
 CHAPTER II. 
 
 FROM THE INTRODUCTION OF METHODISM INTO AMERICA, TO 
 
 TIIK PRESENT TIME. 
 
 SECTION I. 
 
 Arrival of Irish Emigrants — Another Arrival — Philip Embury — 
 Rebuked by an Aged Lady — Preaches — Captain Webb^ 
 Preaches in New York — Visits other Places — The Rigging 
 Loft — John Street Chapel — Wesley sends Boardman and Pil- 
 more — Robert Strawbridge — Anecdote — Francis Aabury — 
 Richard Wright — Early Life of Asbury 87 
 
 SECTION IL 
 
 Asbury's Labors — Forbidden to preach by a Clergyman — The 
 Work spreads — Thomas liankin arrives — First Conference^ 
 Revolutionary War — Revival in Virginia — Mr. Jarratt 48 
 
 SECTION in. 
 
 Declaration of Independence — Asbury fined — Garretson — Mal- 
 treated — Imprisoned — Released by the Governor — Another 
 Arrest — Anecdote — Difficulties about Ordinances — Difficulties 
 settled — Close of the War 52 
 
 SECTION IV. 
 
 Acknowledgment of Independence — Wesley's Scruples overcome— 
 Dr. Coke ordained for America — Arrives — Methodist Episcopal 
 Church organized — Asbury elected and ordained — Results of 
 
CONTENTS. 
 
 ik 
 
 Bsta — Anec- 
 
 AMERICA, TO 
 
 VAGI 
 
 Oi ganization — Necessity for it — Cokosbury Colltge — Burnt — 
 Coke returns to Kurope — Hostile Feelings of Charles Wefley 
 — Coke exp ains — Title " Bishop" given — Wesley's Letter — 
 New York City C8 
 
 SECTION V. • 
 
 Introduction of Methodism into New England — Jesse Lee — Ad- 
 ventures in New England — Norwalk — P'uirfield — Stratford^ 
 Boston — Boston Common — A Society formed — Difficulties 
 about obtaining a Place of Worship — New Chapel — Present 
 State of Methodism in New England 71 
 
 SECTION VI. 
 
 Death of "Wesley — Coke returns to England — Asbury's and Garret- 
 son's Labors — District Conferences — Council formed — Disor- 
 ganized — First General Conference — " O'Kelly" Excitement — 
 Presiding Elders — Erection of Churches — Methodism in Maine 
 — New Hampshire — Yearly Conferences — General Conference 
 of 1800 — Camp Meetings — Methodism in Canada — General 
 Conferences of 1804-8 — Whatcoat's Death — McKendree — 
 Delegated General Conference — Asbury in Canada. ^i 
 
 SECTION vn. 
 
 First Delegated General Conference — War of 1812 — American 
 Preachers in Canada — Secession of " Reformers'* — Death of 
 Coke — Death of Asbury — Colored Secession — Second General 
 Conference — George and Roberts elected Bishops — Methodist 
 Magazine — Missionary Society — Colored Secession in New 
 York 84 
 
 SECTION VIIL 
 
 Third Delegated General Conference — Canadian Matters — West- 
 ern Book Concern — Stillwell Secession — General Conference 
 of 1824 — Soule and Hedding elected — Madison College — 
 Sunday School Union — Petitions — Local Preachers — "Prot- 
 estant" Secession — Death of George — Seamen's Mission — 
 Colleges — Fifth General Conference — Andrew and Emory 
 elected Bishops — Liberia — Death of Cox — Colleges — Oregon 
 Mission — South American Missions — Death of McKendree 
 and Emory 89 
 
C0NTKNT8. 
 
 '4 
 
 SECTION IX. 
 
 Sixth General Conforonce— Waugh, Morris, and Fisk elected 
 Bi.-liop8— Shivery Discussion— O. Scott— Winans — Weekly 
 I'apers — Uliick River CtHifi-rencii— Missionaries — German 
 Mission— Nast — Centenary of Methodism — General Con- 
 ference, 184U— Visitors— Abolitionists— Slavery in Methodist 
 Episcopal Churcli — Extract — Zion's Watchman — Scott, 
 Storrs, Sunderland— Wesleyan Secession-" Spiritual Knoc!:- 
 ings" — Results of the Secession 
 
 fAoa 
 
 96 
 
 SECTION X. 
 
 General Conference of 1844— Death of Roberts— Ilamline and 
 Janes elected Bisliops — Slavery — Harding — Bishop Aniirew 
 — Resolution— Protest — Reply — Plan of Separation — Sixth 
 Restrictive Rule— Course (tf Southern Delegates — Louisville 
 Convention — Southern (Jcneral Conference — Capers and 
 Paine elected Bishops — Soule adiieres to the South — Com- 
 missioners appointed — Violence of Feeling — Action of Annual 
 Conferences 105 
 
 SECTION XI. 
 
 General Conference, 1848— Dr. Dixon— Dr. Pierce— Southern 
 Commissioners — Provision for a Settlement of Claims — Law 
 Suit — Policy of the Methodist Episcopal Church in Regard to 
 Slavery — Digression — Oregon — Gary — Lee — Roberts — Wil- 
 bur — China — Collins — White — (German Mission — Jacoby — 
 Nast — Indians — St. Regis— Arnold — Jennings — Missions — 
 Sunday Schools — Kidder 11 > 
 
 SECTION XIL 
 
 Alethodism in Canada — Soldiers — Quebec — Emigration — McCarty 
 — Anecdote — Opposers — Imprisonment — Diabolical Cruelty 
 — Disappearance — Losee — Woolsey — Sawyer — Merwin — 
 Ruter — Bangs — Conversation — Preaches — Coate — War of 
 1812 — "Ryanites" — Peace declared — Asbury — English Mis- 
 sionaries — Difficulties — Memorials — Settlement — Canada 
 Conference — Separation — Dissatisfaction — Methodist Episco- 
 pal Church of Canada — Rupture — Reunion with British Con- 
 ference — Present State 119 
 
CONTENTS. 
 
 ^ 
 
 BOOK II. 
 
 DOCTRINES OF METHODISM. 
 
 INTRODUCTION 
 
 PAOI 
 
 Articles of llcligion— Thoir Orijjiii— What they contain— What 
 thi'y ilo not coritaiti — Objections to Written Cretids exatnineil — 
 Rcliitod 135 
 
 ARTICLE I. 
 
 Ok Faith in the IIoi,y Thinity. 
 
 But one God — Without Body or Parts — Trinity in Unity — PUiral- 
 
 ity of Persons in Godhead 138 
 
 ARTICLE IL 
 
 Of the Word or Son ok God who was madr Man. 
 
 Titles of Christ— Attributes of Christ — Acts of Christ— Worship 
 paid to Christ — Ciirist forgave Sins — Maidiood of Clirist — 
 Reconciles God to Man 143 
 
 ARTICLE IIL 
 
 Resuruection of Christ 
 
 Ilcsiirrection — Ascension — General Judgment in the Future — On 
 an appointed Day — Judgment of former Generations — Judg- 
 ment after Death — Second Coming of Christ 146 
 
 ARTICLE IV, 
 
 Of the Holy Ghost. 
 
 Divine Titles — Attributes — Acts ascribed to Holy Ghost — Forni oi 
 Baptism, iLc 148 
 
 ARTICLE V, 
 
 The Sufficiency of the Holy Scriptures for Salv,vtion. 
 
 Names of Canonical Books — Preservation of Scripturt , «i:c ICZ 
 
■y*:.. 
 
 
 : . ..- 
 
 ril CONTENTS, 
 
 ARTICLE VI. 
 Ok the Old Testament. 
 
 W^hat taught — Moral Law not repealed 1&<3 
 
 ARTICLE VIL 
 Oeigi.val or Birth Sin. 
 * f Vitt^l-Riis — Man's Nature corrupt — Proofs 155 
 
 ARTICLE VIIL 
 Of Free Will. 
 
 Free Agt«c^ -Sfcif-Conversion. . . , 156 
 
 ARTICLE IX. 
 
 Of the Justification of Man. 
 
 Justification by !>i«ith — Luther — Extract — Proofs 158 
 
 ARTICLE X. 
 
 Of Qcoj Works. 
 
 Necessity of Good M o.«i? — Fruits of Faith — Evidence 159 
 
 ARTICLE XL 
 
 Of Woaks of Supererogation. 
 
 Romish Church — Doctrine of Devils, ifec 161 
 
 ARTICLE XIL 
 
 Of Sin after Justification. 
 
 Sin against Holy Ghost — Still possible — Sins of Christians — For- 
 giveness 161 
 
 ARTICLE XIIL 
 
 Of the Church. 
 
 (1) A Congregation, <fec. — (2) Composed of fiiitl:ful Men — (3) Pure 
 
 Word i)rencht'(l — (4) Siioraments administt'rcvl 1C.3 
 
CONTENTS. 
 
 Xll3 
 
 ARTICLE XIV. 
 Ok Puegatouy. 
 
 FAOH 
 
 Romish Church — Restorationista — Spirits in Prison — Pardon — 
 
 Images, <kc. &c 165 
 
 ARTICLE XV. 
 
 Of Speaking in an Unknown Tongue. 
 
 Scripture Prohibition — Modern Sects 167 
 
 ARTICLE XVL 
 
 Of the Sacraments. 
 
 What they are — How many — Seven Sacraments 167 
 
 ARTICLE XVIL 
 
 Of Baptism. 
 
 (1) Its Origin — Jewish — Hebrew Examples — (2) Its Nature — Figu- 
 rative not to represent the Death of Christ — A Sign of Profes- 
 sion — Entrance to the Churcli — A Covenant — (3) Subjects 
 of Baptism — A(hilt Believers — Penitents — Infants — Proved 
 Abrahamic Covenant — Eligibility to Church Membership — 
 Analogy between Circumcision and Baptism — General Terms 
 — Baptism of Households — Christian Fathers — (4) Mode of 
 Baptism — Not designated — Inmiersion not the Mode employ- 
 ed in Christ's Day — Baptisms on the Day of Pentecost — Phi- 
 lippian Jailer — " Spirit, Water, and Blood" 169 
 
 ARTICLE XVIIL 
 
 Of the Lord's Supper. 
 
 Transubstantiation — Names by which designated — Design 178 
 
 ARTICLE XIX. 
 
 Of the Supper in both Kinds. 
 
 Practice of Roman Church — Unscriptural 190 
 
XIV 
 
 CONTENTS. 
 
 I 
 
 ARTICLE XX. 
 Or THE One Oblation of Cheist. 
 
 PAOK 
 
 Qencral Redemption — Calvinism — Its Doctrines stated — Repu- 
 diated — Mass 181 
 
 ARTICLE XXL 
 
 Of the Marriage of Ministers. 
 Clerical Celibacy — Luthe' — Wesleyan Conference 186 
 
 ARTICLE XXIL 
 
 Of the Rites and Ceremonies of Churches. 
 
 What Rites necessary — What unnecessary — Church Government — 
 Form not prescribed — Rules and Regulations not to be vio- 
 lated — Membership voluntary — Schism to be avoided — Six 
 Months' trial 187 
 
 ARTICLE XXIIL 
 Of the Rulers of the United States. 
 When adopted — Civil Government of Divine Origin — Form not 
 prescribed — Political questions — Unjust Laws — "Higher 
 Law" — Opinions 190 
 
 ARTICLE XXIV. 
 
 Of Christian Men's Goods. 
 
 Community of Goods — Not prescribed — Rich and Poor — Almsgiv- 
 ing — Provision by the State — Duty of the Church to the Poor 192 
 
 ARTICLE XXV. 
 
 Of a Christian Man's Oath. 
 
 Profanity — Judicial Oaths — Quakers' Prohibition examined — Scrip 
 ture Testimony ^ 194 
 
 APPENDIX TO THE ARTICLES. 
 Introductory Remarks. , 
 
 196 
 
CONTENTS. . . • XV 
 
 I 
 
 I. "Witness of thk Sfirit. 
 
 rAoa 
 
 Wesley's Views — Extract^ — Conclusion 197 
 
 II. Sanctification of Believers. 
 
 Term defined — Wesley's Views — Doctrine stated — Defended — Ob- 
 jections — Conclusion , . 202 
 
 III. Possibility of Falling from Grace. 
 Question — Doctrine of Methodist Church — Old Teatament Proof — 
 
 New Testament Proof — Objections to the Doctrine of Neces- 
 sary Final Perseverance 206 
 
 IV. Eternal Rewards and Ponighments. 
 
 Doctrine of the Church — Arguments from Reason and Scripture — 
 
 Conclusion 213 
 
 -^ 
 
 BOOK III. 
 
 POLITY OF EPISCOPAL METHODISM. 
 CHAPTER I. 
 
 SECTION L 
 Introduction. 
 
 Mr. Wesley Founder of Episcopal Polity of Methodism — Doubts 
 on this Point examined — Refuted — Sunday Service, 17 Si- 
 Discipline — In what sense Episcopal — (1) Not in the Roman 
 sense — (2) Not in the Church of England sense — Methodist 
 Bishops 217 
 
 SECTION II. 
 
 Apostolic Succession. 
 Orestion stated — What involved in the Doctrine — Peculiarities 
 
' , 1 , II Wt. I 
 
 XVJ 
 
 CONTENTS. 
 
 PAOI 
 
 of the Apostolic Office — Are modern Bishops Apostles ? — 
 Have not the exchisive Power of Ordination — Scripture Tes- 
 timony — Bisliops and Pre»hyters the same in Order — Testi- 
 mony of (he Fathers — Councils — Cliannel of Episcopal Suc- 
 cession — First Bishop of Rome — Links in the Chain 228 
 
 \ 
 
 SECTION III. 
 
 Same Subject continued. 
 
 Fountain of Ennjlish and American Episcopacy — Romish Ordina- 
 tions — Canterbury — York — Apostolic Commissions — Origin of 
 Episcopacy — Illustration — Methodist Episcopacy — Wesleyan 
 Succession — " Once a Bishop, always a Bishop" — Judas- 
 Dilemma for " Churchmen" — Arrogance — Objections 239 
 
 SECTION IV. 
 
 Origin of Methodist JCmscopacy, «S:o. 
 
 Mr. "Wesley the Originator of American Episcopal Methodism — His 
 Letter to Bishop Asbury — Explanation of the Circumstances 
 under which it was written — Dr. Coke appointed Superinten- 
 dent in 1784 by John Wesley — Letter of Wesley to Dr. Coke 
 and others — Remarks upon the Letter — The Right of the 
 Methodists to choose their own Form of Church Oovernment 
 — The Organization of the Methodist Episcopal Church canon- 
 ical, by the Terms of the Articles of the Church of Eii'jland. 255 
 
 
 SECTION V. 
 
 Advantages of the Methodist Episcopal Form of Church Govern- 
 mknt, when compared with other forms. 
 
 Various Systems of Church Government considered — Romish 
 Episcopacy — English Episcopacy — Protestant Episcopacy — 
 Presbyteriiinism — Congregationalism — Methodist Episcopacy 
 — Methodism aggressive in its Nature — Objections to a Lay 
 Delegation in the General Conference. . o 267 
 
. - CONTENTS. , Xvii 
 
 CHAPTER II. 
 
 WRSERAL RULES, AND RECEPTION, AND EXPULSION OP 
 
 MEMBERS. 
 
 SECTION I. 
 
 FAOB 
 
 Gbneral Rules <• 277 
 
 SECTION II. 
 Of eeceiving Members 281 
 
 SECTION III. ' 
 
 On the Trial and ExrnLBioN of Members 281 
 
 CHAPTER III. 
 
 OP THE MINISTERS, PREACHERS, AND OTHER OFFICKHS. 
 
 SECTION L 
 Of the Bishops 286 
 
 SECTION II. 
 Of THE Presiding Elders 287 
 
 SECTION III. 
 Of Travelling Elders 288 
 
 SECTION IV. 
 Of Travelling Deacons, 290 
 
 SECTION V. 
 Of Superannuated and Supernumerary Preachers 291 
 
 SECTION VI. 
 
 Of Travelling Preachers 231 
 
 2 
 
 '^ ■ «, 
 
f II I. 
 
 TT^ 
 
 
 
 IV-- 
 
 f 
 
 
 
 
 
 
 
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 XVni CONTENTS. 
 
 SECTION VII. 
 
 PAoa 
 Of Pbeacuebs in Charge , 292 
 
 SECTION VIII. 
 Ok Local Eldeus, Deacons, and Preachers 293 
 
 SECTION IX. 
 Of Exhorters, Stewards, Class Leaders, and Trustees.. ,... . 296 
 
 CHAPTER IV. 
 
 OP THE GENERAL, ANNUAL, AND QUARTERLY CONFERENCES, 
 AND OTHER COLLECTIVE BODIES. 
 
 SECTION L 
 Of the General Conference 298 
 
 SECTION IL 
 Of the Annual Conferences 30C 
 
 SECTION in. 
 
 Of the Quarterly Conferences 801 
 
 SECTION IV. 
 Or Leaders* Meetings 302 
 
 SECTION V. 
 Of Society ane Class Meetings 303 
 
 CHAPTER V. 
 
 OP THE PUBLIC AND SOCIAL MEANS OF GRACE. 
 SECTION L 
 
 Of Public Worship 304 
 
mmm^^mm 
 
 'I ^ 'M 
 
 CONTENTS. XiX 
 
 section: il 
 
 rAiii 
 Or Class Meetings SUS 
 
 SECTION III. 
 Op Band Meetings 306 
 
 SECTION IV. 
 Of Prayee Meetings 80'? 
 
 SECTION V. 
 Of Love Feasts 308 
 
 SECTION VI. 
 Of Camp Meetings 309 
 
 SECTION VII. 
 Of Watch Night Meetings 31C 
 
 SECTION VIII. 
 
 Of PaOTBACTED AND OTHER MEETINGS SH 
 
 CHAPTER VI. 
 
 t 
 
 OF THE SUPPORT OF THE MINISTRY AND FINANCIAL INTERESTS 
 
 OF THE CHURCH. 
 
 SECTION I. 
 Of THE Annual Allowance to Ministers 314 
 
 SECTION IL 
 Of Choechks and Church Propertv 319 
 
XX 
 
 CONTENTS. 
 
 APPENDIX TO BOOK III. 
 
 PAOI 
 
 Decisions, and Resolutions on the Administration of Discipline 
 
 OF the Methodist Episcopal Church 321 
 
 Authorities 828 
 
 ) 
 
 BOOK IV. 
 
 BENEVOLENT AND LITERARY INSTITUTIONS, AND 
 STATISTICS OF METHODISM. 
 
 CHAPTER I. 
 
 BENEVOLENT INSTITUTIONS. 
 
 SECTION I. 
 
 Book Concern. 
 Its Design — Its History — Present State — Financial Exhibit 829 
 
 SECTION II. 
 
 Chartered Fund. 
 
 Its Institution and Design — Location — Amount and Disbursement 
 
 of Funds 835 
 
 SECTION III. 
 Missionary Society of the Methodist Episcopal Church. 
 
 Its Organization — Objects — Life Members, <fec. — Officers — Receipts 
 — Disbursements — Number of Missions, «fec — Auxiliaries — 
 Missionary Character of Methodism 885 
 
CONTENTS. 
 
 lad 
 
 V 
 
 SECTION IV. 
 Sunday School Union of Methodist Episcopal Church, 
 
 PAOI 
 
 Originator of Sunday Schools — Raike." — "Wesley — Establishment 
 in America — Present State of Methodist Episcopal Sunday 
 Schools — Receipts — Statistics 338 
 
 SECTION V. 
 Bible Society. 
 
 American Bible Society — When formed — Its Object — Co-operation 
 of the Methodist Episcopal Church — Receipts — Expenditures 
 — Circulation of Copies — Receipts from Methodist Episcopal 
 Church 341 
 
 CHAPTER 11. 
 
 LITERARY INSTITUTIONS OF METHODISM. 
 
 SECTION T. 
 
 Universities and Colleges. 
 Cokesbury College — Dr. Fisk — List of Colleges, &c 348 
 
 SECTION II. 
 
 Biblical Institute. 
 Formation— Design— -Endowment— Students, Ac . . 344 
 
 SECTION III. 
 Academies, <feo 846 
 
 chapteh III. 
 
 STATISTICS OF EPISCOPAL METHODISM. 
 
 SECTION I. 
 The Number ok Conferences, &c 847 
 
 SECTION II. 
 Number of Bishops, Presiding Elders, and Preachers 348 
 
■p 
 
 ^ 
 
 Xxii C0NTEKT8 
 
 SECTION lit 
 
 FAsa 
 
 Number or Members and Pbobationeus 8^8 
 
 SECTION IV. 
 Statistics of MirrnoDrsT Episcopal Church South. 
 lishops— Book Concern— Periodicals — Missions — Colleges — Min- 
 isters — Members — Sunday Schools 860 
 
 SECTION V. 
 Summary of Episcopal Methodism in the United States 861 
 
 SECTION VL 
 
 Table of Ministers and Members of each Methodist Denomi- 
 nation IN the United States 863 
 
 SECTION VII. 
 Enulibh and Canadian MetiiOdism 859 
 
 SECTION VIIL 
 Rkoafitolation or Statistics — Conclusion 864 
 
 APPENDIX 1 355 
 
 APPENDIX II 857 
 
mmm 
 
 wmmmm^^mm^mftitFm'm^, 
 
 BOOK I. 
 HISTORY OF METHODISM. 
 
 CHAPTER 1. 
 
 SECTION I. 
 
 John Weslry, the father and founder of Methodism, was 
 born on the l7th of June, a.d. 1703. He was the son of 
 Sninuel Wesley, Rector of Epworth, Lincolnshire, England, and 
 was the descendant of a hng list of learned and pious ances- 
 tors, both on the paternal and maternal side. John Wesley 
 had two brothers; the elder, Samuel, was born in 1692, edu- 
 cated in Westminster school, and at the age of nineteen was 
 elected to Christ's Church, Oxford. After a life of ministerial 
 and literary usefulness, he died in 1739. Charles, the younger 
 brother, was born in 1708. Besides these three sons, Mr. 
 Wesley, senior, had several daugliters, but as their biography 
 is not necessarily connected with the annals of Methodism, we 
 merely allude to the fact without further detail. 
 
 At the age of six years, John had a wonderful escape from 
 death. The rectory, or parsonage house, in which the family 
 resided, having been consumed by fire, while John, being 
 asleep in an upper apartment, was with great difficulty saved 
 from destruction. In allusion to this deliverance, he, in after 
 life, frequently represented himself as being " a brand plucked 
 from the burning." 
 
 After receiving the necessary instruction preparatory to hia 
 
 
^ 
 
 UI'IUCOHAL MUl'iiUDIBM. 
 
 . 
 
 
 
 fi ■ 
 
 admission to the University, he wns, in the year 1720, entered 
 as a student in Christ's Church Colloge, Oxford, where he |»ur- 
 sued his studios witli utiwearied dili<jfonco and 7X'al, and where 
 he soon after took his degree of liaelielor of Arts. In 1725, 
 ho was ordained a deacon of the estabhshed Church of Eng- 
 land by the Bishop of Oxford, and the next year, 1720, he was 
 elected Fellow of Lincoln College. Tn 1727, he obtained his 
 degree of Master of Arts, and in 1728 was ordained Priest by 
 the same bishop who had previously conferred upon him dea- 
 con's orders. In the meantime, John had become curate of 
 Rpworth, or Jissistant minister to his father. In the year 1729 
 he returned to Oxford and became a tutor in the college. 
 During his temporary absence from college, his brother Charles, 
 who had become a student of Christ's Church, and was of a 
 serious turn of mind, had associated with himself two or three 
 other young students, for the purpose of prosecuting with 
 greater diligence their respective studies, and also to assist each 
 other in the formation of a proper moral and religious charac- 
 ter. From the strict method in which they spent their every 
 hour, and their methodical exactness in relation to all things 
 appertaining to morality and religion, they acquired from tiieir 
 fellow-students the name of Methodists, an appellation which 
 was not unknown in England, as we find that the Nonconform- 
 ists had long been known by that title, and even before the 
 times of nonconformity — as early as 1G39 — we find a minor 
 sect of Christians, who appear to have been a plain and pious 
 people called by the same name — Methodists. But at what- 
 ever period the name was first applied to any sect of Chris- 
 tians, but little doubt can exist in relation to its aj)plication to 
 Charles Wesley and his associates ; that it was used as a term 
 of reproacli, and afterward adopted as a denominational title 
 by the force of circumstances, and although at first considered 
 disgraceful by those who applied it, yet, like the name Chris- 
 tian, which was first given to the disciples at Antioch, by way 
 of derision, it has long ceased to be considered reproachful b» 
 
TIIK WKSLKV8 AT OXKOKD. 
 
 tliose who bear it, but next to that of Chiistian, the Method* 
 ists j^lory in their name, and if any regret exists in rehition tc 
 itH apjdication, it is that those who boar it are not more worthy 
 of it. 
 
 On the return of Mr. John Wesley to Oxford, he at once 
 joined the httle band, and by common consent became its 
 leader, and throu<;h fiis inlhuMice and energy, his piety and 
 depth of learning, he gave additional vigor to their exertions to 
 promote their own welfare and the welfare of others. Among 
 those composing the GoiUy Club, as it wtis sometimes called, 
 were shortly afterwards found, Mr. Hervey, the author of 
 •' Hervey'a Meditations," and the justly celebrated George 
 Whitfield. 
 
 During the residence of Jolin and Charles Wesley at Ox- 
 ford, the former took frequent excursions to his native town, 
 and visited other i)Iaees of note, such as London, and Man- 
 chester. He appears to have made it a jtoint of duty, even 
 at this early day, to preach wherever he could find an open- 
 ing, and such wjis his success as a preacher, that on the de- 
 cline of his father's health, he was strongly urged by tha 
 latter, as well as by his brother Samuel, and also by the 
 people of Epworth, to apply for the j)arish of Epworth, as 
 the next present-ee. Such, however, was his attachment to 
 the little band at Oxford, that neither the wishes of a father, 
 nor the sterner commands of a brother, could induce him 
 to forsake the station where God in his providence had 
 placed him, while it io quite probable he had resolved, as a 
 matter of duty, not to confine his labors to the limits of a sin- 
 gle parish, but if he rotiioved at all from Oxford, to go any- 
 where where the finger of God should direct, that he might do 
 the greatest amount of good, to the greatest possible number. 
 While actuated by this spirit of self-denial, it is not wonderful 
 that we find him, during his stay ai Oxford, visiting the pris- 
 oners in the gaol of that place ; or spendiiig sevtjral houis in 
 each week in visiting the poor anA wck, «tfordia^ nalW ♦* %^ 
 
El'ISCOHAL METHODISM. 
 
 one, and comfort and instruction to the other. Such rainiste- 
 rial devotedness will not appear wonderful to us, but to those 
 who lived in that day, it was a novel sight to see any man, 
 aside from the minister of the parish, or the paid chaplain of 
 the prison, paying any attention to either the poor, the sick, or 
 the criminal ; and indeed, so strange did such conduct appear, 
 on the part of Mr. Wesley and his companions, that they were 
 subjected thereby to much obloquy and reproach from the mem- 
 bers of their own church, but being encouraged in his labors 
 of love by his venerable father and elder brother, John and 
 Charles continued in their course of doing good, according as 
 their time and means would allow. After having been thus 
 engaged for several years, the two brothers received a call to 
 go to Georgia as missionaries. A colony had been planted 
 here a few years previously, under the direction of Mr. James 
 Oglethorpe, who, on visiting England for the purpose of pro- 
 curing supplies, &c., invited the Wesleys to return with him. 
 After due deliberation John consented to go, and Charles, 
 agreeing to accompany him, received ordination prior to their 
 departure. In the year 1735, they accordingly bid adieu to 
 remonstrating friends, and beloved country, and committed 
 their little all to the mercies of the deep and the inhospitali- 
 ties of a savage shore. In the same ship which carried them 
 to their field of labor, was a company of pious Germans 
 belonging to the church of the Moravians or United Brethren, 
 accompanied by their bishop. For tlie purpose of conversing 
 with them, Mr. John Wesley applied himself at once to the 
 study of the German language, while he also gave lessons in 
 English to the bishop and two other persons. During the 
 passage they encountered several severe storms, which rendered 
 their situation dangerous in the extreme. While momentarily 
 expecting to find a watery grave, the Moravians — both men 
 and women — preserved the utmost composure, and even while 
 the storm was at its height, cheerfully sang hymns of praise to 
 God. John Wesley, who, on examining the state of his own 
 
MISSION TO QEOROIA. 
 
 heart, felt unprepared to die, could but wonder at such comjw- 
 Bure on the part of his German friends. On the abatement of 
 the storm, he made inquiries for the purpose of ascertaining the 
 ground of such composure and fearlessness of death, and learned 
 for the first time in his life, that there is a degree of religion 
 attainable by believers, which " casteth out fear." 
 
 On the arrival of the Wesleys in Georgia, John took charge 
 of the church in Savannah, while Charles went to Frederica. 
 The Colonists at the latter place were greatly depraved, and 
 their conduct calling out strong rebuke from their faithful pas- 
 tor, he became at once the object of bitter persecution and 
 neglect, so much so, that he gladly exchanged places with his 
 older and more experienced brother John, — Charles taking 
 charge of Savannah, and John of Frederica. In 1736, Charles 
 was sent to England as the bearer of despatches from the 
 Governor to the Trustees of the Colony, and thus his missionary 
 labors in America terminated. John, however, remained at his 
 post, having returned to Savannah — visiting Frederica occa 
 sionally — and by the establishment of schools, private religious 
 meetings, &c., he gave evidence of a desire to njake full proof 
 of his ministry. He even attempted carrying out his original 
 design of laboring exclusively for the benefit of the Indian tribes, 
 but as there was no other minister to supply his place in Savan- 
 nah, he was obliged reluctantly to remain in that place. Whilo 
 officiating as the minister of Savannah and Frederica, his object 
 was to bring himself and congregation to comply with the ru- 
 brics of the Church of England, and while enforcing the necessity 
 of attending the Communion on the part of the parishioners, at 
 the same time to repel unworthy persons from the table of the 
 Lord. In doing so, he at once subjected himself to the most 
 fierce opiwsition from the persons repelled, and from their 
 friends and neighbors. So high did the storm rage, that com- 
 plaints were made to the grand jury of Savannah, which latter 
 body presented to the court, a bill of indictment against the 
 Kev. John Wesley for breaking the laws of the realm, &c. &u., 
 
HI 
 
 li 
 
 KPISCOFAL METHODISM. 
 
 in sundry matters purely ecclesiastical. At length, having ap- 
 peared seven times before the court to answer these charges, 
 and believing that the intention of his enemies being simply to 
 harass him and drive him from the Colony, he, after consulting 
 with his friends, resolved to return to England by the first op- 
 portunity ; and having set up an advertisement in the great 
 square to that effect, and served personal notice on his chief 
 persecutor to the same effect, on the 2d of December, 1737, 
 he bid farewell to his friends in Georgia, and proceeded by land 
 to Carolina for the purpose of procuring a passage, and on the 
 22d of the same month he bid adieu to America, and on the 
 first of February following, he once more set foot on the shores 
 of England, having been absent nearly two years and a half 
 from his native land. 
 
 SECTION IT. 
 
 I 
 
 ViS 
 
 I 
 
 The vieit of Mr. Wesley to America, if not followed by all 
 the good results which he desired, was nevertheless followed by 
 consequences which to himself and the world may never be 
 fully known until eternity discloses more clearly to the knowl- 
 edge of man the true relation of caiise and effect. We have 
 hitherto been looking at Mr. John Wesley as a young man — a 
 scholar — a minister — having the fear of God before his eyes, 
 and using all his powers to bring himself into subjection to the 
 law of God, but we have not thus fur been able to discover in 
 him the power of saving faith. His intercourse with the Mo- 
 ravians while on the passage to America and during his resi- 
 dence in Georgia, convinced him, that notwithstanding his 
 morality and uprightness of conduct, these poor Germans had 
 something which he did not possess, that the humility, patience, 
 long-suffering, and kindness, manifested by them were the 
 fruits of a certain kind or degree of faith, to which he had not 
 as yet attained, and however desirous of possessing the same, 
 
FORMATION OF THE FIRST SOCIETY. 
 
 how to attain to it he knew not. In this state of spiritual 
 darkness and bhiidness, he remained until his return to Eng- 
 land. A few davs after his arrival, he proceeded to London, 
 where he providentially met the Rev. Peter Bohler, a bishop 
 of the Moravian church. To this man he opened his heart, 
 and after several communications with him, he became more 
 clearly convinced that thus far himself had been a stranger to 
 the exercise of evangelical faith — a faith which consists of a 
 " sure trust and confidence, which a man has in God, that 
 through the merits of Christ, his sins are forgiven, and he 
 reconciled to the favor of God." He also became convinced 
 of the possibility and necessity of instantaneous convei'sion, and 
 although yet a stranger to the converting grace of God in his 
 own heart, by the advice of Mr. Bohler he resolved to preach 
 the doctrines of faith and conversion, until he himself became 
 the subject of that grace. For the purpose of advancing the 
 cause of truth in his own heart, and the hearts of others, by 
 the further advice of Mr. Bohler, Mr. Wesley and a f«w others 
 formed themselves into a religious Society which met in Fetter- 
 lane, which Society was long after known as the " Fetter-lane 
 Society," and was composed at first of united brethren and 
 members of the church of England. Mr. Wesley continued 
 to walk in darkness until the 24th of May, on the evening 
 of which day he attended a meeting in Aldersgate-street, and 
 while a person was reading Luther's preface to the Epistle to 
 the Romans, and while describino- the change which is wroutrht 
 in the heart through fahh in Christ, " I," says Wesley, " felt 
 my heart strangely warmed, I felt I did trust in Christ alone 
 for salvation : and an assurance was given me that he had ta- 
 ken away my sins, even mine, and saved me from the law of 
 sin and death." In those few words, we have recorded Mr. 
 Wesley's account of his own conversion, — an event of greater 
 importance to the religious world and to mankind in general, 
 than the birth of a Napoleon or the victories of the greatest 
 warriors the world ever knew. The immediate fruit of his 
 
8 
 
 EPISCOPAL METHODISM. 
 
 i 
 
 ? I'. 
 
 
 ! 
 
 ! 
 
 conversion, and at the same time a strong evidence of its realit; 
 and genuineness, was a love for his enemies, and a desire for 
 their welfare. " I began," he continues, " to pray with all my 
 raio-ht for those who had in a more especial manner despitefuUy 
 used me and persecuted me." 
 
 It is worthy of remark that the first time Mr. Wesley prayed 
 extemjjore, was with a prisoner under sentence of death, by the 
 name of Clifford ; and that the Father of mercies was pleased 
 to sanction such mode of prayer, by giving the poor criminal 
 a knowledfTe of sin forgiven which he retained to his last 
 earthly moments. It is also worthy of attention, that this in- 
 cident transpired but a few days previous to Mr. Wesley's 
 conversion. 
 
 After Mr. Wesley's conversion, he had a strong desire to 
 visit Germany and converse with those pious Moravians who 
 had obtained like precious faith with himself. He accordingly 
 sailed from London, and on the 15th of June reached Rotter- 
 dam. While on his way to Ilernhut — the Moravian settle- 
 ment — he was hospitably entertained by Count Zinzendorf, the 
 leader and head of the Moravians, and with him he spent 
 some pleasant hours in conversation in regard to the doctrines 
 of the new birth and justification by faith. On the first of 
 August he reached Hernhut, where he spent a fortnight, 
 visiting the brethren, listening to theii* preaching, and convers- 
 ing frequently and freely with them on experimental subjects, 
 faith, &c. Here he learned many things of which he had 
 before been ignorant, and admired in many respects their 
 temporal economy, and after having bidden the brethren a re 
 luctant farewell, h'i returned to London, more than ever deter- 
 mined to preach Christ and salvation through faith. 
 
 Shortly before the conversion of John Wesley, he. in com- 
 pany with Peter Bohler, visited Charles Wesley, who was 
 then in Oxford, confined upon a bed of sickness. Bohler 
 proclaimed to him the way of life and salvation ; but although 
 sincerely desirous of being all that God would have him be^ 
 
CONDITION OF THE B8TABLISHED CHURCH. 
 
 
 he was rather too much of a Pharisee to be wihing to throw 
 away his own righteousness, and throw himself all naked and 
 helpless on the blood of Christ for salvation. After his recov- 
 ery, he repaired to London, where Bohler again visited him, 
 and succeeded in convincing him that his " own righteousness 
 was but as filthy rags," and that while unjustified before God, 
 his state was eminently a dangerous one. From this moment 
 he became a sincere seeker of salvation by faith alone, and on 
 the 21st of May, 1738 — three days previous to the conversion 
 of his brother John — he became the happy subject of convert- 
 ing grace. Thus the two brothers who had suffered so much 
 together in, and for the cause of God, were brought nearly at 
 the same time to a state of justification before God, and to the 
 enjoyment of the blessings resulting from faith in Christ as 
 their personal Saviour ; and thus in a marvellous manner and 
 by the most humble instrumentalities Wcis the Lord raising up 
 from the bosom of the church of England, men who would in 
 future produce a greater, a mightier, a happier revolution, not 
 only in England, but throughout Christendom, than the world 
 had witnessed since the days of Luther — a revolution embracing 
 the best of all objects, and attended by the best of all results, 
 — a revival of pure religion. 
 
 At the period of the conversion of the Messrs. Wesley, vital 
 piety was but little known in England. Indeed, the religion 
 of the kingdom was a religion of mere forms and cere- 
 monies, of prayers, fasts, and thanksgivings ; while Sabbath- 
 breaking, drunkenness, licentiousness, gambling, hunting, (fee. 
 &c., were not only permitted, but openly practised by the 
 clergy of the Established Church. So greatly, indeed, had 
 true religion declined after the Reformation, that Archbishop 
 Leighton in speaking of the chu.ch in his time represents it as 
 a " carcass without a spirit ;" and Bishop Burnet represents 
 the clergy of his times as having " less authority, and more con- 
 tempt than those of any other church in Europe," as " more re- 
 miss in their labors, and less severe in their lives ;" and such 
 
10 
 
 EPISCOI'AL METHODISM. 
 
 was the fact at the beginning of tlie labors of the Weslcys and 
 their co-laborers. Darkness, moral, spiritual, doctrinal, covered 
 the people. With an orthodox liturgy, there existed a semi- 
 infidel clergy ; with a formula of devotion, beautiful in its lan- 
 guage, and sublime in its teachings, the bought or borrowed 
 sermons of its ministers, while they vied to correspond with the 
 beauty, were entire strangers to the sublimity, and indeed to 
 the theology found in their book of devotion. This state of 
 things, dej)loraI)le as it might be, was not after all among the 
 unaccountable events of history. About the time of the Ref- 
 ormation under Luther, we find England with its church and 
 clergy a nation of Papists. Soon the church becomes Protes- 
 tant, and the clergy, for the sake of retaining their livings, be- 
 come Protestant abo. Again the church relapses into Roman- 
 ism, and the clergy, with the same object in view, become 
 Romanists. Again Protestant episcopacy becomes the religion 
 of the nation, and the clergy, ever mindful of their own inter- 
 ests, become again traitors to the Pope, and the staunch friends 
 of the Reformation. With such motives to influence the clergy 
 in their frequent conversions, we may naturally conclude that 
 while the Jleece was an object of their tender regard, the flock 
 themselves were entirely neglected. If, in fact, the religious 
 teachers of the establishment were mere men of the world, 
 seeking after wealth, or pursuing the rounds of jtleasure and 
 amusement, alike forgetful of their own souls and the souls of 
 their people, what, we ask, must have been the moral and reli- 
 gious condition of that people ? To be baptized, confirmed, 
 and attend the communion of the Lord's Supper on Christmas 
 day, Easter Sunday, and perhaps once or twice more during 
 the year, constituted in their view the obedience which Chri;t 
 requires of his followers ; while drunkenness, profanity. Sab 
 bath-breaking, and their kindred vices prevailed to an alarm- 
 ing extent. In a word, the Church of England was principally 
 composed of a multitude of baptized heathens, who were but 
 little superior to the aborigines of America, either in point of 
 
 b 
 
PROVIDENTIAL LEADING OF JOHN WBS8LEY. 
 
 11 
 
 raligion, morals, or intelligence. Nor was the state of re^gion 
 much better in the different dissenting bodies of the land. It 
 is true that a higher tone of morality and intelligence existed 
 in the different dissenting churches. The ministers, as a gene- 
 ral thing, were men of morality and integrity, but through the 
 influence of Pelagian sentiments and Antinomian errors, vita! 
 godliness was but little known either among ministers or peo- 
 ple. If the above facts were not matters of history, the chari- 
 table reader would no doubt feel disposed to think that we had 
 given altogether too dark a picture of the then existing state 
 of things ; but the annals of the times convince us that while 
 infidelity prevailed among the higher classes, and even among 
 the clergy, the grossest and most beastly passions were exhibited 
 from time to time among the lower classes. Eno;land was in- 
 deed a " carcass without a spirit," a carcass dead, rotten, and 
 fit only for burial in the depths of the sea. Such wps the ex- 
 isting state of things in England when John and Charles 
 Wesley were brought to the knowledge of the truth as it re- 
 gards experimental piety ; and from the knowledge of their 
 character previously to their conversion we may reasonably 
 suppose that after becoming Christians they would be in 
 labors still more abundant, and would evince a still greater de- 
 sire to bless and save their fellow-men. But at this time the 
 brothers, especially John, had formed no plan of operation foi 
 their future course of action. Indeed John Wesley from thp 
 beginning to the end of his ministerial life appears to have 
 been emphatically the child of Providence, going as far, 
 and no farther than Providence seemed to open his way. 
 Hence while we follow him from step to step, ♦rom one thing 
 to another — from the formation of his first Society to the organ- 
 ization of his legal Conference, we can clearly trace the finger 
 of God pointing, directing, controlling this wonderful man in 
 all his varied movements. Not that we believe that John 
 W^esley was the subject of plenary inspiration, but that he did 
 act under the inspired influence of the Holy Ghost, we no 
 
', ■ 
 
 12 
 
 EPISCOPAL METHODISM. 
 
 more doubt than we doubt the fact of his existence, or doubt 
 the propriety of the petition offered by the bishop who or- 
 dained hiin in these words — 
 
 " Come, Holy Ghost, our souls inspire, 
 And lighten wifh celestial fire; 
 Thou the anointing Spirit art 
 Who dost thy seven-fold gifts impart," «fec. 
 
 \i 
 
 Yes, John Wesley's " soul" was " inspired" to accomplish the 
 work which God had given him to do, and acting under the 
 influence of such inspiration he chose the " world for his 
 parish," and " souls as iiis hire." Besides, John Wesley was 
 peculiarly fitted by nature, education, and grace to become a 
 religious reformer. With a sound physical constitution, a 
 commanding flow of eloquence, a prepossessing appearance, a 
 large stock of useful knowledge, and above all, a heart full of the 
 love of God and man, panting after the redemption of his 
 countrymen, and the salvation of the world, he was eminently 
 qualified for the work of an apostle. Nor was his brother 
 Charles wanting in those gifts and graces necessary to fit him 
 to become a faithful co-worker in the vineyard of the Lord. A 
 man of solid information, of sanctified talents, of cautious zeal, 
 he was prepared to render great assistance to his brother in 
 promoting a revival of pure religion. But the great qualifica- 
 tion possessed by Charles as a religious reformer was the won- 
 derful, we might almost say, the inspired gift of poetry evinced 
 by him in the composition of those sacred, sublime songs 
 which he wrote for the use of the people converted through 
 the instrumentality of himself and fellow-laborers. These 
 songs, or hymns, are among the most perfect specimens of gen- 
 uine poetry that can be found in Christendom. Not only do 
 we find in them good taste, but good theology ; not merely a 
 beautiful arrangement of words and lines, a body without a 
 Boul, but a hidden power, a soul-stirring pathos, a something 
 
wmmmmm 
 
 LABOKS AT BRISTOL. 
 
 18 
 
 that tfikes hold of the heart while it pleases the ear — that sub- 
 dues the fiercer passions while it raises the flame of love — that 
 brings down the })ride of the human heart, makes a man 
 loathe himself, and then raises his thoughts to heaven, to 
 Christ, to CJod, and leads him by faith to realize a " heaven on 
 earth bcn^un." J'he poetic works of diaries Wesley, and the 
 literary and theological productions of John AVesley, will ever 
 remain a standing monument of their learning, their zeal, their 
 piety, their qualifications aa ministers of God, raised up for an 
 extraordinary purpose, and endowed with extraordinary gifts, 
 to enable tl-.em to discharge the duties of an extraordinary 
 calling among men. 
 
 From the above remarks tlie reader will perceive that while 
 we do not claim for the Wesleys the possession of the same 
 degree of inspiration granted to the prophets and apostles of 
 old, we do claim for them such a degree of inspiration as is not 
 ordinarily given to the ministers of Christ, even to the most 
 faithful of them — a degree of inspiration necessary to prepare 
 them to i)roduce one of the greatest moral and religious refor- 
 mations known in modern times. 
 
 SECTION III. 
 
 r I 
 
 After the conversion of John Wesley he began immedi- 
 ately to declare what the Lord had done for his soul, and 
 wherever he was permitted to use the pulpits of his brother 
 clergymen, he gladly availed himself of the privilege both in 
 and around London. He also extended his labors to Bristol, 
 Oxford, and other parts of England, and such was the degree 
 of fervor and zeal with which he proclaimed the way of life 
 and salvation, that many of the lukewarm or unconverted 
 clergy took offence at his zeal and fidelity, and closed their 
 churches against him. The closing of the churches in London 
 and other places, impelled Mr. Wesley to adopt the practice of 
 
! 
 
 i 
 
 if 
 
 il 
 
 14 
 
 KPISCOPAL MKTIIODISM. 
 
 fic'ltl-preMchiiin;, or }treacliintj in the open air. IIIm first attempt 
 nt tielcl-prciicliini^ was in Bristol on the 1st of April, 1739. 
 Wiiile in London ho had been strongly solicited by Uev. 
 George Whittield, who was then in Bristol, and who had com- 
 menced the practice of field-preaching, to repair to the latter 
 place for the j)iirposo of liolding forth the way of life and sal- 
 vation, lie arrived at Bristol on Saturday evening, and on 
 the following day he, for the first time, witnessed what in his 
 journal ho calls, " this strange way of preaching in the fields." 
 At first he could not reconcile such proceedings with his nice 
 sense of propriety and order, but on the following day, in the 
 afternoon, he so far overcame his sr^niples as to adopt the same 
 method of doing good by preaching to a congregation of three 
 thousand people with great effect. After spending some time 
 in Brist A, lie returned to London, and finding most of the 
 church.es closed against him, he preached to large congrega- 
 tions in an open space called Moorfields. On the r2th of May, 
 1739, Mr. Wesley laid the foundation of the first Methodist 
 chapel. Bristol has the honor of being the place where this 
 chapel was erected. On November of the same year, Mr. 
 Wesley began to occupy as a preaching place an old building 
 which had been used as a cannon foundry in Moorfields, Lon- 
 don. From the circumstance of its having been previously 
 used for the above pur])ose, it was ever after known by the 
 name of "Foundry Chapel," or simply the "Foundry." In 
 this same year (1739), class meetings were instituted. They 
 originated in Bristol, and were merely a result of the erection 
 of the chapel above alluded to. In erecting the said chapel 
 Mr. Wesley had not designed, nor did he expect to take any 
 responsibility as to the trouble and expense of building. 
 Eleven persons had been selected as feoffees or trustees of the 
 building. But the work had not progressed far before Mr. 
 Wesley became satisfied that if completed at all he must be- 
 come responsible for the cost. He accordingly involved him- 
 self in debt to raise means to complete the edifice, and as he 
 
CLASS- LKADKKS. Tllli C0LMEI18. 
 
 :b 
 
 h'\(\ iiut the iiu'jiiis to dofmy tlie expense oUt of liis own pocket 
 Le apj)ointod certain pursuiis to go round among the inf^mbi'ia 
 of the Society, and receive a penny a-week or whatever they 
 felt disposed to give. These collectors being men of piety, 
 wlien receiving the penny from efich one. in return gave a 
 \\ord of Ciiristian advice and exhortation. Soon, however, it 
 was found more convenient for tiie tnemhers of the Society to 
 bring in their pennies at an appointed time and place, and i)ay 
 the same over to the collectors, the latter in every case giving 
 advice and exhortation. From this circumstance arose the dis- 
 tinct formation of classes, and the ap])ointment of class-leaders 
 to take charge of a limited number of the members in Society 
 in the absence of Mr. Wesley ; and in pursuing the above plan, 
 not only wjus the cjiapel debt in due time cancelled, but the 
 members were individually strengthened and encouraged to 
 persevere in the way of holiness. 
 
 About this time, or shortlv after, watch-nio-ht meetings were 
 held among the poor colliers of Kingswood near Bristol. Those 
 men while in a state of sin and ignorance, had been in tiie 
 habit of spending their Saturday evenings to a late hour at the 
 tavern or ale-house in the most profane and boisterous manner; 
 but after liaving listened to the preachino* of Weslev and Whit- 
 field, they heartily renounced their sins and became " new men 
 in Christ Jesus." Their Saturday evenings, instead of being 
 spent as heretofore, were spent in the more becoming manner 
 of praying to, and praising God ; and such was the success at' 
 tending these late meetings of the colliers that Mr. Wesley af 
 terward, in 1742, introduced them into the Society in London, 
 having lield th^^m at first once a month, and then once a 
 quarter. 
 
 In the meanwhile Societies were being raised up in differ 
 ents parts of England and Wales, and new doors were contin- 
 ually being opened for the Wesleys. New fields of labor 
 were constantly presenting themselves before them, and cries of 
 a Macedonian nature were multiplying on every hand. Tje 
 
i 
 
 10 
 
 KI'iSCOI'.M. MKTIlDDlSM. 
 
 W.slcys (lid iini olicy Uicsc (•••ills williont, subjcctiti!; tlionisclvoR 
 t') r.'|ii(»a('li !itr |icr-;<'cutioii. From tlin Arclil>isli(>|» of ('iiiitcr- 
 Ittiry down to the scrvilf ciiraff of an ol)st'urft |t.'iiisli, and from 
 the peer down to tln' scum of tin- people, tlicir niotivrs wcro 
 iiiisjnd-'.'d, tli<'ir actions misrepresent. -d, their sccmini;- irroj^u- 
 hirities condemned, and in some cases their persons were in 
 sidtcil ; hnt. in spit- of ccclesiasti(!al opposition, or the rude in 
 Milts of the profane, the Work of (lod continued to spread fai 
 and wide. (/(jnLjreLfatiijns nuiid>erini4 from on(! to fifteen thou- 
 sand wero frcrpiently c()llec:tc(l to hear the. Ljlorious doctrine of 
 tht! cross: and many of them not only heanl but believed, and 
 were saved. As many of such as desire(l W(;re jK-rmittcd to 
 become members of the Society, that they mieht ine(!t from 
 time to time for mutual edilication and instruction. As the 
 Societies continued to multijily it became necessary to adopt 
 some rule of conduct as ;i condition of membership, and in 
 1'74.'3, the ijener.d rules of the vSocieties were adopted and ]>ub- 
 lished bv Mr. Wesley. 'ihes(! rules in substance remain the 
 same at the present time, ami W(( have no <loubt will continue 
 ill substance wliat they ever have I)e(.'n as loiii^ as Methodism 
 exists. As Societies multiplied it became necessary to leave the 
 same under the sj)iritual eiiidance of some oik; or more pious 
 and judicious men, who, in the absence of Mr. Wesley, would ex- 
 ercise a kind of j)asLoral su[)ervision over them. Where the cler- 
 jj^yman of a parish would consent to take such supervision, Mr. 
 Wesley gladly availed himself of such aid, and it is gratifyino- 
 to know that there were a few evangelical ciergyiiien of the 
 Church of ICnglaiid who becanui faithful laborious co-workers 
 with Mr. Wesley in this and other respects; ])ut when, as ir. 
 most cases, the ministers of the Establishment not only with- 
 lieid their co-operation, but openly and rudely ojtposed the 
 work of God, it became necessary to select other persons who 
 would act as far as they C(juld in giving assistance to Mr. Wes- 
 ley in the spiiilual sup<.'rvision of his Societies. Hence arose 
 the necessity tor lay-preachers, or men who had not been ejiisco- 
 
LVV-l>UKAf'HKKa. 
 
 i% 
 
 pally ordained l»y tlu; autliority of tlio (JImrcli of KtiLjland, At 
 fifist Mr. Wfsli'y appears to liav«! Ix'cii opposed to tho preach- 
 iiii^ of laymen, Iml in this as in many otln'r respects his oppo- 
 sition was overcome by the seominsjf in(licatif)ns ot tho I'rovi- 
 dencc of (Jod. While prepariiiif to leave Loiidoti for a timo 
 he re(pii'st(fd Mr. Thomas MaxlieKl, a yoimi^ tnaii of respectihio 
 talents, to pray with atid advis<5 the S«x'iety in his al)sence. 
 After havinu* exercised his trifts several week", aceorditicj to tho 
 re<iiiest of Mr. Wesley, he at lenijjth thought it to be his duty 
 to expound a portion of Scripture, and did so much to thci sat- 
 isfaction and edilication of the Society ; but when Mr. Wesley 
 heard at a <listance of Mr. Maxtield's attemj)ts to preach he 
 hurricfl back to London with all speed to put a stop to what 
 lie considered an oiilraije upon (;rder and propriety. Before, 
 however, he apitroached Maxtield for tlu; purposij of silencinj^ 
 him, Mr. Wesley's mother interfered by sayiny;, " .IV)hn, tako 
 care what you do with respect to that younii; man, for ho is as 
 surely called of (iod to preach as you are.*' ^fr. Wesley hesi- 
 tated, waited until he had himself heard Maxfield preach, wit- 
 nessed the etfects produced by such preaching, and concluded, 
 indeed, that if not in the order of the Church of Kni>land that 
 unordained men should preach the gospel, it was certaiidy in 
 accordance with the will of heaven. From this period lay- 
 preachers began to multiply, and it is owing to the lalior.s of 
 those men that the stoiu; which first was set in motion by the 
 Wesleys, has rolled witii increasing dimensions and velocity 
 throughout England, and other parts of tho earth. 
 
 SECTION IV. 
 
 We have stated in the previous sections, that the Messrs. 
 Wesley were the subjects of reproach and persecution, and the 
 same is true of many of those who adopted their views and 
 became members of their Societies. It may not be uninterest- 
 
Hi 
 
 tmfim 
 
 m 
 
 18 
 
 EPISCOPAL METHODISM. 
 
 Sf 
 
 
 ing or unprofitable to the reader, to give a lew instances of 
 bitter hostility on the part of clergymen and others, to the 
 early Methodists, which fticts we glean principally from Wesley's 
 
 Journal. 
 
 While Mr. Wesley was on one occasion preaching in Bath, 
 the notorious Beau Nash, the prince of ftishion and dissipation, 
 approached the preacher and inquired by what authority he 
 said those things ? Mr. Wesley at once replied : " By the 
 authority of Jesus Christ, conveyed to me by the (now) Arch- 
 bishop of Canterbury when he laid his hands upon me and 
 said, ' Take thou authority to preach the gospel.' " Nash said 
 to him, "This is contrary to act of Parliament, this is a con- 
 venticle." Wesley replied, " Sir, the conventicles mentioned m 
 that act are seditious meetings ; but this is not such, here is nc 
 shadow of sedition ; therefore it is not contrary to that act." 
 Nash rejilied, " I say it is ; and beside, your preaching frightens 
 people out of their wits." " Sir, did you ever hear me preach ?" 
 " No." " How then can you judge of what you never heard f" 
 "Sir, by common report." "Common report, Sir, is not 
 enough. Give me leave, Sir, to ask, is not your name Nash ?" 
 "My name is Nash." " Sir, I dare not judge of you by com- 
 mon report, I think it is not enough to judge by." After pausing 
 awhile, Nash recovered himself, and said, " I desire to know 
 what these people come here for :" on which an old lady re- 
 plied, " Sir, leave him to me ; let an old woman answer him ; 
 you, Mr. Nash, take care of your lx)dy ; we take care of our 
 souls, and for the food of our souls we come here." Nash, 
 being thus confounded by the old lady, walked off withou*', 
 adding another word. 
 
 At a certain time, Mr. Charles Wesley visited Gloucester in 
 company with Thomas Maxfield, and repaired to a place called 
 Bengeworth for the purpose of seeing Mr. Benjamin Scvard, 
 an old friend and fellow-Christian. They however found that 
 Mr. S. had been for some time sick of a fever, and that during 
 his sickness, bis relations, who were violent opposers of the 
 
m 
 
 OPPOSITION AT GLOUCESTER. 
 
 19 
 
 truth, had intercepted all his letters and called his fever mad- 
 ness, and had placed servants over him to prevent any Methodist 
 from coming near him. Instead of being permitted to see, and 
 converse with his friends, Mr. Henry Seward, a brother of the 
 sick man, gave Mr. Wesley plenty of abuse, by calling him a 
 scoundrel, rascal, pickpocket, &c. Mr. Wesley made but little 
 reply, but gave notice that on the next day he would preach 
 near Mr. Seward's house — the usual place of preaching. Mr. 
 H. Seward forbade his preaching near his brother's premises, 
 and threatened his arrest if he did so, and gave him notice, , 
 that four constables were engaged to effect the arrest. At the 
 appointed time, Mr. Wesley proceeded toward the place of 
 appointment, but was met by the Mayor's officer, who requested 
 Mr. Wesley to accompany him to the Mayor's office. Mr. 
 Wesley told the functionary that he reverenced the Mayor, on 
 account of his office, but that ho " must first wait on the Lord, 
 and then on the Mayor." As he proceeded toward the place 
 of meeting, he was met by Mr. Seward, who threatened and 
 reviled him in an outrageous manner. The only reply made 
 by Mr. Wesley, consisted in singing the well-known lines, 
 
 " Shall I for fear of feeble man, 
 The Spirit's course in me restrain ?" <fec., 
 
 but this, instead of quieting Mr. S. only served to make him 
 more furious, and calling some vile fellows to his aid, they laid 
 hold on Mr. Wesley and led him out of the corporation. As 
 soon as his captors let go their hold, Mr. Wesley again com- 
 menced singing, and to the hundreds who followed as spectators 
 of the scene, he preached with great liberty and power, from 
 the words : " If God be for us, who can be against us ?" After 
 sermon, he went to the Mayor's office, where he also met a 
 clergyman who was much incensed against him, and who found 
 fault with the writings and proceedings of the We^leys and 
 Whitfield. Mr. Wesley told him that if he was a carnal, 
 worldly-minded clergymrin, he would leave with him the sep- 
 
20 
 
 KPlSC'Ul'AL .MKTIIOUISM. 
 
 
 Ml 
 
 if i 
 
 ir 
 
 tence of Chrysostoni, " Hell is paved with the skulls of Christian 
 priests." After some apology hy the Mayor for the violence 
 used, Mr, Wesley left the office, preferring jiot to enter any 
 complaint against those who had maltreated liini. 
 
 Shortly after this transaction, Mr. Charles Wesley being in 
 Bristol, went to Temple churcii and listened to a sermon wherein 
 the preacher strongly recommended religion as the best way to 
 raise a fortune. l*erceiving Mr. Wesley in the congreiration, 
 he, after sermon, caused the clerk to make proclamation that 
 none should remain to the sacrament, who did not belong to 
 that parish. Mr. W. while wondering at the strange proce- 
 dure which drove scores of worthy persons from the church, 
 did not suspect that the proclamation was made for his special 
 benefit ; but he was quickly informed of the fact by the clerk, 
 who went to him and respectfully told him that Mr. B. the 
 officiating clergyman, bade him go away, for he would not give 
 him the sacrament. Mr. W. thinli :;.' there must be some 
 mistake, went to the vestry door a.:d ji -'tiy asked admission. 
 "Are you of this parish?" inquired the minister. "Sir, you 
 see that I am a clergyman," replied Mr. Wesley ; on which, 
 the former, dropping his pretence of not knowing him, boldly 
 charged him with rebellion in expounding the Scriptures with- 
 out authority, and in express language informed him that he 
 repelled him from the sacrament. Mr. W. in reply, cited him 
 to answer for such conduct uv^f-^'-e Jesus Christ in the day of 
 judgment. This enraged the already angry minister, who 
 called to certain constables who were present, " Here, take away 
 this man." Mr. AV. however, saved them the trouble of taking 
 him away, by quietly leaving the Good Shepherd and his 
 flock to themselves. 
 
 In this same city of Bristol, Mr. John Wesley was frequently 
 assailed by mobs, who attempted not only to disturb his 
 preaching, but injure his person. On one occasion, while ex- 
 pounding the former part of the twenty-third chai)ter of the 
 Acts of the Apostles, " not only the courts and the alleys, but 
 
PROTECTED BY GEORGE III. 
 
 m 
 
 all the street upward and downward, was filled with people 
 shouting, cursing, and swearing, and ready to sivalluw tb j 
 ground with fierceness and rage." After much ettbrt on the 
 part of the Mayor, and chief constable, the ringleaders were 
 arrested and brought before the court of (Quarter Sessions, and 
 receiving some slight punishment, were liberated. The decision 
 of the Mayor prevented the recurrence of any such disgraceful 
 proceedings in that city. 
 
 In London also, the Methodists were much exposed to per- 
 secution and the fury of an enraged and beastly population. 
 They were frequently pelted witn showers of stones, and an at- 
 tempt was once made to unroof the Foundry Chapel while the 
 conffreffation were assembled for worship. These things were 
 done openly, the ignorant mob supposing that there was x\o 
 law against abusing or even killing the Methodists. These 
 London riots were, however, shortly after discontinued, by the 
 influence of the reigning king, George IIL, who, in conversa- 
 tion with a Quaker gentleman, who had previously resided in 
 Oxford, and who was well acquainted with the Messrs. AVesley, 
 in answer to a question of the king, whether he knew the Wes- 
 leys who were making such a noise in the nation, replied, " I 
 know them well, king George, and thou mayest be assured that 
 thou hast not two better men in thy kingdom, nor men that 
 love thee better, than John and Charles Wesley." After this 
 conversation, the Justices of the Peace in and around London 
 received " orders from above," to do the Methodists justice, 
 whenever the latter i-hould apply for a redress of grievances. 
 Subsequently, a few arrests were made, and slight punishments 
 inflicted, which served to put an end to violent persecution in 
 London. 
 
 But while the liberty of worshipping God was thus being 
 secured to the Methodists in Bristol and London, in other parts 
 of England the storm of persecution raged with uimitigated 
 fury. In his journal, under date of March 19, 1742, John 
 Wesley says : " I rode once more to Pensford, at the eainest 
 
 •>» 
 

 
 
 ' 
 
 
 
 
 « , 
 
 
 
 
 * 
 
 
 V 
 
 ( 
 
 
 22 
 
 EPISCOPAL MKTHODIRM. 
 
 request of several serious people. The place where they de- 
 sired me to preach, was a httic green spot near the town. But 
 I had no sooner begun, than a great company of rabble, hired 
 — as we afterwards found — for that purpose, came furiously 
 upon us, bringing a bull which they had been baiting, and 
 now strove to drive in among the people. But the beast was 
 wiser th^.n his drivers ; and continually ran either on one, or 
 the other, while we quietly sang praise to God, and prayed, fur 
 about an hour. The poor wretches, finding themselves disap- 
 pointed, at length seized upon *A\e bull, now weak and tired, 
 after being so long torn and beaien both by dogs and men, 
 and by main strength ]iartly dragged and partly thrust him in 
 among the people. When they had found their way to the 
 little table on which I stood, they strove several times to throw 
 it down, by thrusting the helpless beast against it ; who of 
 himself stirred no more than a log of wood. I once or twice 
 put aside his head with my hand, that the blood might not 
 drop upon my clothes, intending to go on as soon as the hurry 
 should be a little over. But the table falling down, some of 
 my friends caught me in their arms, and cjirried me right 
 av/ay on their shoulders, while the rabl)le wreaked their ven- 
 geance on the table, which they tore bit from bit. We went 
 a little way off, where I finished my discourse without any 
 noise or interru])tion." 
 
 While visiting Epworth — his native town — at a certain time, 
 Mr. Wesley was informed that in a neighboring town, a whole 
 wagon load of Methodists had been carried before a justice of 
 the peace : Mr. Wesley accordingly rode over to see the jus- 
 tice, and if necessary, befriend those who had been carried be 
 fore him. The justice inquired of the self-constituted guard- 
 ians of religion and morals, what the Methodists had done. 
 *' Why, they pretend to be better than othc people ; and be- 
 sides, they pray from morning till night." " But have they 
 done nothing besides ?" " Yes, sir," said an old man, " an't 
 pjease your worship, they have convarted my wife. Till she 
 
VISIT TO EPWOKTII. 
 
 23 
 
 went among them, she had such a tongue ! and now she is as 
 quiet as a lamb." "Carry them back, carry tliem back," said 
 the justice, " and let them convert all the scolds in the town." 
 
 At a time when Mr. Wesley, at a place called Great Gar- 
 dens, went to preach, he found a great multitude gathered to- 
 gether, and he remarks in his journal, " Many of the worst of 
 the people labored to disturb those who were of a better mind. 
 They endeavored to drive in a herd of cows among them, but 
 the brutes were wiser l' an their masters. They then threw 
 whole showers of stones, one of wliich struck me just between 
 the eyes, but I felt no pain at all, and when I had wiped away 
 the blood, went on testifying with a loud voice that ' God had 
 given to them that believe, not the spirit of fear, but of power, 
 and of love, and of a sound mind.' " 
 
 Early in the year 1743, Mr. John Wesley again visited Ep- 
 worth, the place of his birth, and the scene of his own and his 
 father's pastoral labors in former years. The curate, Mr. Rom- 
 ley, owed not only his curacy, but all he had in this world to 
 the kindness of Mr. Wesley, Sen., and yet this curate would 
 not allow the son to preach in the church where his deceased 
 father had administered the word of life fur many years. John, 
 however, when he could secure a congregation, was at no loss 
 for a pulpit or a church, as long as a table or rock could fur- 
 nish the one, or the wide-spread field the other. On the pres- 
 ent occasion, he preached at eight in the morning from his 
 father's tomb-stone, to a large assemblage, not only from Ep- 
 worth, but from the neighboring towns. As it was Sacrament 
 Sunday, these last inquired of Mr. Wesley if it would not be 
 well for them to receive it. Mr. Wesley replied, " By all 
 means ; but it will be more respectful first to ask the curate's 
 leave." One accordingly went to the curate in the name of 
 the rest, to whom the curate said, " Pray tell Mr. Wesley I 
 shall not give him the Sacrament, for he is not fit.'''' This un- 
 pleasant incident, however, instead of begetting in Mr. Wesley 
 a warmth of temper, or a desire to reproach and find fault, only 
 
 ■ri 
 
;. i^ 
 
 / ^ 
 
 •21 
 
 KPISCOl'AL METHODISM. 
 
 led liim to humble himself bf'ibre the (Jod of his father, and be 
 exclaims, " How giviit ;i (Jod is our (Jud ! There could not 
 have been so fit a place under heaven, uhere this should befall 
 me lirst, as my fether's house, the iilnce of my nativity, and the 
 very place where, according to the strictest seci of our religion, 
 1 lived a Pharisee. It was also fit in the highest degree, that 
 he who repelled me from that very table where I had myself 
 so often distributed the bread of life, should be one vvlio owed 
 his all in tiiis world to the tender love which iiiy father had 
 shown his, as well as personally to himself." Let the reader 
 remember that while the Wesleys were thus denied the j)rivi- 
 leges accorded to the humblest member of the established 
 church, they were ministers ordained by her autliority, set 
 apart by her bisliops, and the only thing which rendered them 
 unfit to be comnnmicants at the altars of their own church, was 
 the fact that they were zealous for the salvation of souls : that 
 while they labored to save men from sin — from drunkenness, 
 Sabbath-breaking, profanity, &c. — some of the very ministers 
 who were the loudest in their denunciations of the Wesleys and 
 their adherents were themselves drunkards and Sabbath -break- 
 ers. As an exemplification of this fact, we may state th it on 
 one occasion, while John Wesley was preaching at a ]ilace 
 called Wednesbuiy, a gentleman rode up very drunk, and after 
 using many bitter and reviling words to Mr. Wesley and the 
 congregation, endeavored to ride over the people ! And yet 
 this gentleman was a zealous son of the church, a clergyman 
 who ministered at her altars, and who, in his own estimation, 
 and, no doubt, in the estimation of others of his clerical l-reth- 
 ren, was too h(jly to commune at the table of the Lortl with 
 such a man as ^Ii'. Wesley ! 
 
 At the place last mentioned — Wednesbury — ^Ir. Wesley 
 had frequently preached without molestatit)n, and with such 
 success, that in a short time, over three hundred were joined 
 together as a Society ; but the j^arish minister, supposing his 
 craft to be in danger, raised such a storm of persecution against 
 
MOB AT WEDNKSnUIlV. 
 
 25 
 
 the uiioff'iuliiig inGml)ors, as would have disgraced a commu- 
 nity of ]>ao;an.s. Mr. Wesley has given in liis Journal, vol. ill. 
 pages 205-9, a brief account of the riots; which followed ra the 
 result of the iiitluence exerted by the infamous and unworthy 
 clergyman above alluded to. As his description is as brief and 
 correct as any that can be given, we will favor the reader by 
 quoting his language. — " 1743, Oct. 20. — After ])reaching to a 
 small, attentive congregation, I rode to Wednesbury. At 
 twelve I preached in a ground near the middle of the town, to 
 a far larger congregation than was expected, on ' Jesus Christ, 
 the same yesterday, to-day, and forever.' 1 believe every one 
 present felt the power of God, and no creature offered to molest 
 us, either going or coining ; but the Lord fought for us, and 
 we held our peace. I was writing at Francis Ward's, in the 
 afternoon, when the cry arose, ' that the mob liad beset the 
 house !' We praye-d that God would disjx'rse them ; and it 
 was so : one went this way, and another that, so that in half 
 an hour not a man was left. I told our brethren, ' Now is the 
 time for us to go ;' but they pressed me exceedingly to stay. 
 So — that I might not otiend them — I sat down, though I fore- 
 saw what would follow. Before five, the mob surrounded the 
 house again in greater numbers than ever. The cry of one and 
 all was, ' Bring out the minister — we will have the minister.' 
 I desired one to take their captain by the hand, and bring him 
 into the house. After a few sentences exchanged between us, 
 the lion was become the lamb. I desired him to go and bring 
 one or two of the most angry of his compatiions. lie brought 
 in two, who were ready to swallow the ground with rage ; but 
 in two minutes they were as calm as he. I then bade them 
 make way, that I* might go out among the people. As soon 
 as I was in the midst of them, I called for a chair, and stand- 
 ing up, asked, ' What do any of you want with me V Some 
 said, ' We want you to go to the justice.' I replied, ' That I 
 will, with all my heart' I then spoke a few words, which God 
 applied ; so that they cried out with might and main, ' Thf 
 
 / 
 
uu > 
 
 I \ 
 
 i 
 
 '28 
 
 KPISCOrAL METHODISM. 
 
 gi^tlrinan is an honest jjentleman, and we will spill our blood 
 in liis defence.' I asked, ' Shall we go to the justice to-night, 
 or in the morning V Most of them cried, ' To-night, to-night ;' 
 on which I went before, and two or three hundred followed, 
 the rest returning whence they came. 
 
 " The night came on before we had walked a mile, together 
 with heavy rain. However, on we went to Bently Hall, two 
 miles from Wednesbury. One or two ran before to tell Mr. 
 Lane that they had brought Mr. Wesley before his worship. 
 Mr. Lane replied, ' What have I to do with Mr. Wesley ? go 
 and carry him back again.' By this time the main body came 
 up, and began knocking at the door. A servant told them 
 Mr. Lane was in bed. His son followed and asked what was 
 the matter. One replied, ' Why, an't please you, they sing 
 psalms all day, nay, and make folks rise at five in the morning, 
 and what would your worship advise us to do ?' ' To go home,' 
 said Mr. Lane, ' and be quiet.' " 
 
 "Here they were at a full stop, till one advised to go to 
 Justice Persehouse, at Walsal. All agreed to this; so we 
 hastened on, and al)out seven, came to his house. But Mr. P. 
 likewise sent word that he was in bed. Now they were at a 
 stand again ; but they all thought it the wisest course to make 
 the best of their way home. About fifty of them undertook 
 to convey me, but we had not gone a hundred yards when the 
 mob of Walsal came pouring in like a flood, and bore down 
 all before them. The Daralston mob made what defence they 
 could, but they were weary as well as outnumbered ; so that in 
 a short time many being knocked down, the rest ran away and 
 left me in their hands." 
 
 " To attempt speaking was in vain ; for the noise on every 
 side was like the i-oaring of the sea. So they dragged me 
 along till we came to town, when seeing the door of a large 
 house open — I attempted to go in ; but a man catching me by 
 the hair pulled me back into the middle of the mob. They 
 made no more stop till they had carried me through the main 
 
ESCAl'E FKOM TFIE MOB. 
 
 27 
 
 street from une end of the town to the other. I continued 
 speaking all the time to those within hearing, feeling no pain 
 or weariness. At the west end of the town, seeing a door half- 
 open, I made toward it and would have gone in ; but a gentle- 
 man in the shop would not sufter mo, saying they would pull 
 the house down to the ground. However, I stood at the door 
 and asked, 'Are you willing to hear me speak?' Many cried 
 out, ' No, no ! knock his brains out ; down with him ; kill him 
 at once.' Others said, ' Nay, but we will hear him first.' I 
 began asking, ' What evil have I done ? Which of you all 
 have I wronged in word or deed V And continued speaking 
 for above a quarter of an hour till my voice suddenly failed ; 
 then the Hoods began to lift up their voice again, many crying 
 out, ' Bring liim away, bring him away!' " 
 
 "In the meantine, my voice and my strength returned, and 
 I broke out aloud into prayer. And now the man who just 
 before headed the mob, turned and said, ' Sir, I will spend my 
 hfe for you ; follow me, and not one soul shall touch a hair of 
 your head.' Two or three other fellows confirmed his words, 
 and got close to me immediately. At the same time, the gen- 
 tleman in the shop cried out, ' For shame, for shame ! let him 
 go.' An lionest butcher who was a little further oflf, said it 
 was a shame to do thus, and pulled back four or five, one after 
 another, who were running on the most fiercely. The people 
 then, as if by common consent, fell back to the right and left; 
 while those three or four men took mo between them and 
 carried mo through them all. But on the bridge, the mob 
 rallied again ; we therefore went on one side, over the miii- 
 dam, aud thence through the meadows; till a little before ten, 
 God brought me safe to Wednesbury, having lost only one flap 
 of my waistcoat and a little skin from one of mv hands." 
 
 Such was one of the " fiery trials" through which Mr. Wesley 
 was called to pass ; and a natural inquiry of the philosopher 
 and Christian will be. With what spirit did the apostle of 
 Methodism endure the rage of his enemies ? In reading the 
 
EPISCOPAL MKTHOniSM. 
 
 t 
 
 extracts 'n^f givon, the rcador may have been struck with th^- 
 evident intention of Mr. Wesley to give tlio aeeount in tho 
 mildest possible language, and to pn-sent every redeeming trait 
 of charaeU'r and eondiiet that \v;is manifested by his cruel ene- 
 mies, Jjiit, It't lis hear liim further, in relation to this instance 
 of jjersecution. "1 never saw such a chain <>f providence's be- 
 fore ; HO many convincing proofs that the hand of (!od is on 
 every person and thing, ovcM-ruiing all a^- seemeth him good. 
 The poor woman (jf J.)arlaston, who had headed that mot), and 
 sworn that none should touch me, when she saw her followers 
 give way, run into the thickest of th(i thiong, and knocked 
 down three or four men, one after another. ] Jut many assaulting 
 lier at once, she was soon overpowered, and had probably been 
 killed in a few minutes — three men keeping her down and 
 beatinii" her with all their might — had not a man called to one 
 of them, ' Hold, Tom, hold !' ' Who is there,' said Tom. 
 ' What 1 honest Munchin ? Nay then, let lier go.' So they, 
 held her hand and let her get uj) and crawl home as well as she 
 could. From the beginning to the end I found the same pres- 
 ence of mind as if 1 had been sitting in my own study. But 
 I look no thought for one moment before another ; only once 
 it came into my mind that if they should throw me iiito the 
 river it would spoil the papers that were in my pocket. For 
 p^yself, I did not doubt but I should swim across, having but 
 a thin coat and a light })air of boots." 
 
 Mr. Wesley next proceeds in his Journal to recount a few of 
 tlie more remarkable incidents of tlie riot in the following 
 words : — 
 
 " Tlici circumstances that follow, I thought more particularly 
 remarkable : 1. That many endeavored to throw me down 
 while we were going down hill, on a slippery path to the town ; 
 as well judging that if I was once on the ground, I should 
 hardly rise any more. But I made no stumble at all, nor the 
 least slip, till I was entirely out of their hands. 2. That al- 
 though many strove to lay hold on my collar or clothes, they 
 
EXTKACT KUOM WESLEY'S JOUUNAL. 
 
 29 
 
 could not fasten at all ; only one got fast hold of tlio flap of 
 my waistcoat, which was soon left in his hand : the otluir tlap, 
 in the j)ocket of which was a bank note, was torn but half off. 
 
 3. Tiiat a lusty man just behind, struck at me several times 
 with a largo oaken stick ; with which, if he had struck me 
 once on tlie back part of my head, it would have saved him all 
 further trouble, liut every time, the blow was turned aside, I 
 know not how ; for T could not move to the right hand or left. 
 
 4. That another came rushing through the press, and raising 
 his arm to strike, on a sudden let it drop and only stroked my 
 head, saying, ' What soft hair he has.' 5. 'J'hat I -stopped 
 exactly at the Mayor's door as if I had known it — which the 
 mob probal)ly thought I did — and found him standing in the 
 shop, which gave the first check to the madness of the people. 
 6. That the very first men whose hearts were turned, were the 
 heroes of the town — the captains of the rabble on all occasion?, 
 one of them having been a prize fighter at the bear garden. 
 Y. That from first to last, I heard none give a reviling word, 
 or call me by any opprobrious namn whatever ; but the cry of 
 one and all was, ' The l-*reacher ! The I'reacher ! The Parson ! 
 The Minister !' 8. That no creature, at least within my hear- 
 ing, laid anything to my charge either true or false ; having 
 in the hurry, quite forgot to provide themselves with an accu- 
 sation of any kind. And lastly, That they were as utterly at a 
 loss to know what to do with me ; none proposing any deter- 
 minate thing; only, 'Away with him ! Kill him at once.'" 
 
 When the mob just described, began to gather, there were 
 a few of the Society in the same house with Mr. Wesley. All 
 but four — three men and one woman — fled for their lives. 
 Those four persons accompanied their s])iritual leader and 
 friend wherever he was led by the mob, resolved to die with 
 him if necessary; and it is somewhat remarkable that none of 
 them received a single blow, except one who was dragged away 
 from Mr. Wesley's person and knocked down. The heroic 
 female who made one of the number was asked by Mr. Wesley 
 
30 
 
 KI'ISCOrAL MKTIIOUIijM. 
 
 t 
 
 , 
 
 > f 
 
 after the ufTray ondod, if she was not afrnid. She repliod, 
 " No, I could trust (Jod for you, as well as for myself. I knew 
 God would fiyht for liis children." 
 
 The day after, Mr. Wesley left for Nottin<Tham, and wliile 
 loavinjx the town, was greeted on every hand with smiles and 
 coni^ratulations at his providential and almost miracidous cs- 
 caj)e. 
 
 A few days after Wesley had left Wednesbury, the 
 
 two magistrates before whom the mob had brought him, and 
 who had refused to see him, saw fit to issue, what Mr. Wesley 
 calls, " MS great a curiosity of its kind, as was ever seen in 
 England." It was directed to all con;:tables, peace officers, <fec., 
 within the county, and read as follows : 
 
 " Whereas, we, his majesty's justices of the peace for the 
 said county of Stalford, have received information that several 
 disorderly persons styling themselves Methodist preachers, go 
 about raising routs and riots to the great damai>'e of his, 
 majesty's liege people, and against the peac«i of our sovereign 
 lord the king : 
 
 "These are in his majesty's name to command you and every 
 one of you within your respective districts to make diligent 
 search after the said Methodist })reachers and to bring him, or 
 them before some of us his said majesty's justices of the peace 
 to be examined concerning their unlawful doings. 
 
 " Given under our hands and seals, &c." 
 
 The reader can inter from the above warrant how readv to do 
 jtistlce, those justices were, and how absolutely contemptibe, 
 their conduct appears in refusing to aid Mr. Wesley while in 
 the power of the mob, and after he had left their jurisdiction, 
 issue a warrant bearini; falsehood on its face, accusisifj him of 
 raising 'routs and riots ;' but no surprise will be excited, when 
 we consider that these magistrates, like their brother clergyn)en 
 — who first occasioned the riot by a sermon preaciied against 
 Mr. AVesley — were true sons of the church. Nor did the in- 
 fluence of those unworthy men end in the personal abuse of 
 
m^mm^ 
 
 MOU AT KAI.MOITII. 
 
 n 
 
 Mr. Wosley, but jiorsons of tho baser sort worn liirod by them 
 and others to break open the doors of their praying neijifhbors, 
 extort money, destroy goods, beat the men, insult tho women, 
 «tid threaten dfath to every Methodist. 
 
 About two years after the al)ove disgraceful riot, Mr. Wesley 
 while in Falmouth was tlu^ subject of another equally disgrace- 
 ful persecution. While visiting at a house whei'e he called to 
 see a sick person, he sudihuily found the house surrounded on 
 all sides by a large multitude of people, who made a loud and 
 confused noise as though they wcjre taking a city by storm. 
 The inmates of tho house endeavored to still the mob, but in 
 vain ; and fearing violenc*', were forced to seek shelter where 
 they could, leaving Mr. Wesley and one other [)erson to defend 
 themselves as best they might. The ral)l)le roared, " Brin : i[it 
 the Canorum ! Where is the Canorum ?" — the latter word 
 being a common one in that part of the country to signify 
 Methodist. " No answer being given," says Mr, Wesley, 
 "they quickly forced open the outer door and filled the pas- 
 sage. Only a wainscot partition was between us, which was 
 not likely to stand long." When they began their work with 
 abundance of imprecations, poor " Kitty" was utterly astonish- 
 ed, and cried out, " Oh ! Sir, what must we do ?" " Wc must 
 pray," replied Mr. Wesley. " But is it not better to hide your- 
 self?" asked his companion in trouble. lie replied, " No, it is 
 better for me to stand just where I am." Among the rabble 
 were some sailors whose vessels had lately arrived in port. 
 "Some of these being impatient at the slowness of the rest, 
 tlirust them away, and coming up altogether, set their shoul- 
 ders to the inner door and cried out. Avast, lads, avast I Away 
 went all the hinges at once, and the door fell back into the 
 room." Mr. Wesley stepped forward into tlie midst of them 
 and said, " TTere l am. Which of you has anything to say to 
 me ? To which of you liave T done any wrong ? To you ? or 
 you? or you?" After making his way into the street bare- 
 headed, he placed himself in the midst of the mob, and after 
 
32 
 
 KVi.-.:Ol'Al. MKinO' ..SM. 
 
 addressing them for some time, the captains or leaders of th<? 
 mob swore that not a man should touch him, and he was suf- 
 fered to depart with a few imprecations from the disappointed 
 ones who had no doubt expected to see John Wesley sacrificed 
 on the altar of religious hatred and biL,<)try. 
 
 These few instances of popular fury, are given merely as 
 illustrations of the sufferings of these men of God who were in- 
 fitrumental in reviving the flame of pure religion in England 
 and other parts of the world. A voKime might be filled with 
 the detail of wrongs and outrages infiicted upon our fathers in 
 the gospel for conscience' sake ; and however interesting to the 
 uninformed reader the recital of other instances of persecution 
 might be, the limits of this work will only admit of the inser- 
 tion of the above. Nor should the reader infer that the Wes- 
 leys were the only persons who suftered from popular violence. 
 Throughout England Mr. Wesley's preachers and followers 
 were subject to even worse treatment than that above described. 
 The preachers were not only assailed by mobs, stoned, pelted, 
 thrown into the water, (fee. but were frequently imprisoned, and 
 were sometimes impressed into the army as though they were 
 common vagrants.* Nor should it be forgotten that these 
 scenes of riot were in most cases induced by the influence of 
 clergymen, magistrates, and other zealous sons of the Church of 
 England, and that such influence was allowed to exert itself 
 without rebuke from the bishops and other dignitaries of the 
 church ; and that only through the authority and influence of 
 the King and the higher judicial oflicers were these disgraceful 
 proceedings in any measure stopped. 
 
 * Tlie author has it in contemplation to prepare a work to be enti- 
 tled '• The Persecutions of the early Methodists in Enrope and Amer- 
 ica," in which the more prominent instiinoes of per.-se(:uti(m and vio- 
 lence will be recorded for the benelit of the present and future gene- 
 rations. 
 
iPHPfi 
 
 llNCUKAHE 0[«' SOCIKTIES. 
 
 33 
 
 SECTION V. 
 
 Notwithstanding the CiToris made on the part of ungodly 
 : L\v.'n, and more ungodly miuititois, as recorded in the preceding 
 pe<:t'it»n, to stay the progress of tht work of God, the latter con 
 tinned io i>pr<^rtcl from one end ot tho kingdom to the other, 
 producing as might be expected, k rtdeeming, hallowed influ- 
 ence on the hearts and lives of its ^u!>)"CLh •, and on none more 
 so than in the case of the poor miners of Cornwall, among 
 whom the disgraceful scenes last mention^rti took place. While 
 the rich, the learned, the pious, were opposing and calumnia- 
 ting ; the miserable, the ignorant, and wretched were embra- 
 cing the gospel of Jesus Christ, and submitting themselves to 
 its oasy yoke. The drunkard forsook his cup ; the swearer 
 learned to pray ; tlie Sabbath-breaker, who for years had not 
 seen the inside of a church, now took delio'ht in o-oino; to the 
 house of God ; and with a revival of religion, came a reforma- 
 tion of manners. It 'as such results as these which encour- 
 aged the hearts of the Wesleys and their compeers amidst the 
 storms of persecution which assailed them on every hand ; and. 
 who instead of quailing and retreating from the field of moral 
 conflict, girded on their heavenly armor with greater courage 
 and bade detiance to the powers of dai'kness. 
 
 Societies were raised up in different parts of the kingdom, 
 and as before intimated, it was iraj)ossible for Mr. Wesley t ) 
 be present in every ])lace where supervision wjis necessary. 
 Hence arose the necessity for assistants, and helpers, who being 
 selected from among the lay preachers, were left in charge of 
 the Societies raised by Mr. Wesley. As the Societies increased 
 in number, the preachers appointed to take charge of them in 
 Mr. Wesley's absence also increased; and as it was ijnportant 
 that these preachers should not only see Mr. Wesh'y, but each 
 other occasionally, for the purpose of conferring together in re- 
 lation to the great work in which they were engaged, a necei- 
 
m 
 
 ;u 
 
 Kt'iscoi'Ai. MHrrH(jui.sM, 
 
 sity arose for :iii ;uimiiil or yearly confcrciice, the first of which 
 was held in London in June, 1744, composed of six oleroy. 
 men, and a few lay-preachers. The time at this conference 
 appears to have been mostly occupied with " conversations,' 
 in relation to doctrine and practice, and to have closed with j 
 determination to purge the Society of all ungodly, or unworthj 
 members ; conseciuently during the ensuing week the member? 
 in London were reduced to about nineteen hundred. The con 
 ferences of the Methodist preachers were ever after held an\;u 
 ally in London, Bristol, or Leeds ; and although small and 
 feeble in their first begiiming, like the Societies, the preachers 
 liave increased so much, that if the whole number of preachers 
 who acknowledije themselves as the sons of John Wesley, were 
 gathered together in one body, they would form of themselve? 
 a population sufficient for a respectable city, in point of size. 
 
 Mr. Wesley, in the early history of his Societies, saw the im- 
 portance of providing the means of education for the children 
 of the more ignorant and destitute portion of the membership. 
 Hence shortly after the formation of a Society among the col- 
 liers at Kingswood, he built a small school-house for the bene- 
 fit of their children, where the rudiments of an English educa- 
 tion, blended with religious and moral instruction, might be 
 taught; and in a few years afterward, he opened a much 
 larger school in Kingswood, where the better class of members 
 might send their children to acc^uire a classical education. In 
 process of time this school became the nursery of education for 
 the sons of Mr. AVesley's preachers, and although the daugh- 
 ters were deprived the privilege of attending it fur purposes of 
 education, yet the funds by which it has been suiiported, have 
 allowed of a small annuity to be granted to the latter, as an 
 aid toward securing an education elsewhere. 
 
 In the year 1747, Methodism was introduced into Ireland 
 through the instrumentality of Mr. Williams, one of Mr. Wes- 
 ley's preachers, who crossed the channel and commenced 
 preaching in Dublin. Great numbers flocked to hear, and a 
 
METHODISM I\ IRELAND AND SCOTLAND. 
 
 u 
 
 Kmall Society was soon or<>:ani7,od in that city. Having written 
 an account of liis success to Mr. Wesley, the latter resolved to 
 visit Ireland immediately, where he was kindly welcomed by 
 the members of the Society, and by a clergyman of tie church. 
 After spending some time iii " contirming the disciples," he 
 returned to England, leaving Mr. AVilliams in charge of the 
 flock. Soon after this, Mr. Charles Wesley visited l)ul)lin, 
 where he found tlie members in much trouble on account of 
 the fiery persecutions of the Papists. But amid the storm they 
 lield on their way rejoicing. About the same time, other 
 preachers visited different parts of Ireland, and formed Societies 
 wherever it was practicable, until at length Methodism was 
 found planted in every considerable town and city of the king- 
 dom. In different places in Ireland, the persecutions which 
 arose against the Methodists, surpassed in wickedness and ani- 
 mosity, any that had disgraced the English name; but as the 
 authors and abettors of these pei-secutions were not ministers 
 and wardens of the Church of England, but mostly members 
 of the Romish communion, they were endured with less pain, 
 and more patience, than those in England, where Mr. Wesley 
 had a right to expect toleration, at least, from the ministers of 
 his own church. 
 
 About this time also Methodism was introduced into Scot- 
 land; and in l7o7 the latter country was visited by Mr. Wes- 
 ley, where he found several Societies which had been formed 
 by his preachers. During his stay in Scotland he preached in 
 Glasgow, and in other towns, and was .well pleased with the 
 candor and good behavior of the Scotch ; and to the honor 
 of the latter country, it should be recorded, that notwithstand- 
 ing the known attachment of the Scottish people generally to 
 the Presbyteiian creed, and their acknowledged tenacity in 
 matters of opinion, yet no mobs or riots were ever raised to 
 prevent the introduction of the doctrines of free grace; but Mr. 
 Wesley and his preachers were generally treated with respect, 
 and heard with attention. And if Methodism in the latter 
 
1 
 
 SG , EPISCOPAL METHODISM. 
 
 country has not iniule the same progress it has in England in 
 proportion to the miin])cr of inhabitants, the true reason may 
 be found to exist not so much in the aversion of the Scotch to 
 the doctrines and peculiarities of Methodism, as in the fact that 
 their religious and moral character rendered Methodism less 
 necessary than in the sister kingdom. 
 
 We thus find Methodism established permanently in Eng- 
 land, Wales, Scotland, and Ireland. The attention of the 
 reader will, in the next chapter, be directed to the introduction 
 of Methodism into America through the instrumentality of 
 emigrants from Ireland, and of the unexpected prosperity ot 
 this form of Christianity in the New World. 
 
CHAPTER II. 
 
 SECTION I. 
 
 Tnt the year 1765, a sea-going vessel might be seen in the 
 distance approaching tlie harbor of New York. As the vessel 
 neared the wliarf there might be seen leaning over the bul- 
 warks a few Irish 'nigrants, observing with evident emotions 
 of interest and pleasure their future intended hone. Their 
 appearance indicated that they did not belong to the higher 
 circles of society in their native land, nor yet that they be- 
 longed to the poorest class of Irish laborers, but with an ap- 
 pearance of respectabilitj'- combined with the possession of a 
 mere sufficiency of this world's gear to meet their daily return- 
 ing wants, the stranger would at once conclude that they be- 
 longed to the better class of the laboring Irish ; and that they 
 had left the shores of their own green isle, not to avoid starva- 
 tion at home, but to better their condition in the far off west- 
 ern world. The vessel having reached the dock, the few emi- 
 grants hastily stepped on shore, and for the time being, are lost 
 sight of amidst the general din of business, without having 
 excited any extraordinary degree of interest or attention on the 
 part of the inhabitants of the city in which the former had 
 taken up their abode. In the following year, 17G0, another 
 vessel, under simih\r circumstances, might also have been seen 
 making for the same port ; and while her passengers were 
 being landed, an elderly lady^might be observed among them 
 slowly and thoughtfully wending her way from the ship to- 
 wards the city. " In all this there is nothing wonderful," 
 Bays the " observer." Certainly not ; but in that old lady's pos- 
 
as 
 
 EPISCOPAL MRTHODISM. 
 
 session is a precious seed, which being deposited in AmericaD 
 soil, will take deep root, germinate, grow to be a niiglity tree, 
 and extend its branches in time from the Atlantic to the 
 Pacilic, and from the Gulf of St. Lawrence to that of Mexico ! 
 Yea, its brandies extending themselves over seas and oceans, 
 with ripe clusters hanging over continents, and inviting the 
 South Amerieaii, the African, the Chinaman, to pluck and eat 
 the fruits of Paradise restored. To drop the tigure, that el- 
 derly matron was a Christian — a Methodist Christian — one 
 who felt the power of redeeming grace in her own heart, and 
 rvho was anxious to spread the knowledge of salvation by faith 
 in Christ to others who were yet under the power of sin. This 
 lady, soon after her arrival, learned that the company who had 
 emigrated during the preceding year in the first-mentioned 
 ship, having been Methodists in Ireland, but who in conse- 
 quence of emigrating among strangers had become in fac^ 
 backsliders from God, had among them a man, who had nou 
 only been a member of one of Mr. Wesley's Societies, but who 
 had been a local preacher in his own country. So far indeed 
 had these persons wandered from the path of duty that they 
 frequently indulged in what many professed Christians would 
 call an *' innocent game at cards" — a pastime thought by many 
 clergymen of the Establishment, to be not only innocent, but 
 highly useful in driving away serious thoughts, but a practice 
 which Mr. AVesley not only discouraged but forbade in his 
 members. On one occasion the lady referred to, happening to 
 enter the room where these persons were engaged in their fa- 
 vorite amusement, she seized the pack of cards and threw them 
 into the fire. She then turned with holy indignation mani- 
 fested in her countenance to Mr. Philip Embury, the local 
 preacher just alluded to, and with ail the anguish of a grieved 
 spirit, reproved him for his unfaithfulness and said, "You must 
 preach to us, or we shall all go to hell together ; and God will 
 require our blood at your hands." This sharp appeal to his 
 conscience, aroused the unfaithful Embury to a sense of duty ; 
 
wmmm 
 
 FIRST iMFTHODIST SERMON IN AMERICA. 
 
 m 
 
 hat as if unwilling to yield at once to the j)Ower of truth and 
 the dictates of his bettor judgnient, he replied, " I cannot 
 preach, for I have neither house no> congregation." The old ' 
 lady replied, " Preach in your own house, and to our own com- 
 j)any." Not being able to resist the upbrp .»igs of conscience 
 and the reproofs of this mother in Isra> ' ne consented to com- 
 ply with her request, and socm after ' eached the first Method- 
 ist sermon ever delivered in America, to a connf relation of tivo 
 persons, in his " own hired house." Thus we see the " precious 
 seed" deposited already in America, through the direct influ- 
 ence oiiooman! and in looking at the remote results of plant- 
 ing this seed, as they are noio seen, and known, and felt, 
 could it have been possible for the most uninterested spectator 
 of the approach of those vessels, and the landing of those unpre- 
 tending emigrants, to foresee the same, wotild they not have 
 acknowledged that such vessels were freighted with something 
 more precious than the gold that perisheth, and that the influ- 
 ence to be, in the future, exerted by the obscure, unpretending, 
 lukewarm Embury, and the lively zeal of that praying female, 
 would be greater, and more important, and enduring, than 
 would have been the emigration of a thousand Louis Philippes 
 or Joseph Bona[)artes ? 
 
 As Embury was now fully committed to a course of Chris- 
 tian fidelity, he continued statedly to preach to the few persons 
 who were willing to hear him ; and though for some time the 
 small company of Methodists remained in obscurity, yet their 
 hearers gradually "ncreased in numbers, until at length it be- 
 came more generally known that there was Methodist preacli- 
 ing in the city, and Embury's " hired house" became too small 
 to accommodate the cotigrogation. They were accordingly 
 under the necessity of prociu'ing a larger room, the rent of 
 which was defrayed by voluntary contiibutions. 
 
 On one occasion, while met for worship in their humble 
 temple, the few members were not a little disconcerted by the 
 entrance of an officer of the British armv in full uniform. The 
 
40 
 
 Ki'rsroi'Ai. MK'niOltlSM. 
 
 iiut unniasoti.'iblo coiielusic at first wa<, tliat lie had conio In 
 to ilisturb (lit'tn in lln'ir worship, or, poradvcntnre, to forbid 
 their assenibliniij for smh purpose, or for aULclit they knew to 
 arrest them, and throw tliotn into prison. Ihit quieldy tlioir 
 fears were dis]K'll(Ml when tlicy saw the othecr reverently kneel 
 in prayer, and ])artioipate with them w^th seeming delight in 
 their siinjile acts of worship. On inquiry they found that ho 
 whom they feared as a persecutor, was a brotlcr in the Lord, 
 and also one of Mr. Wesley's local preachers. Captain Webb, 
 for such was the officer's name, had been converted under Mr. 
 Wesley's preaching in Bristol, England, and being remarkably 
 zealous, and possessing an ardent love for souls, he was soon 
 permitted to preach, which he did at first to the soldiers, and 
 then to all who wished to hear him. l^eing sent by the gov- 
 ernment to America,, he was stationed in Albany, where ho 
 first learned that there was a small Society of Metliodists in 
 New York. Accordingly, at the first opportunity, he made his 
 way thither, and introduced himself as above stated. He was 
 of course invited to preach, with which invitation he comj)lied, 
 and as it was customary in those davs for military men to wear 
 their regimental suit on all occasions, the appearance of this 
 officer in the pulpit with his scarlet coat, and other articles of 
 military apparel, created no little surprise, as well as much cu- 
 riosity, with a general desire to see such a wonderful sight. Ai^. 
 might be expected, the congregation became increasingly large, 
 so much so, that their place of meeting had again become too 
 strait for them. Nor was the increase in size of the congre- 
 gation the only efl'ect of Captain Webb's preaching. His bold 
 and animated manner — his burning zeal for the conversion of 
 souls — his freipiently repeated sentence, " You must repent or 
 be forever damned," resounding in the ears of his auditors, pro 
 duced that solemnity of feeling and deep searchings of heart, 
 which resulted in many cases, in the sound conversion of a 
 portion of his hearers. Nor did the favorable result of his 
 preaching stop here. Officers of the British army have alwaji 
 
LAHOIfS OF KMIJUKY AND CAI'T. WEBD. 
 
 41 
 
 been consi<leivcl as entitl(?cl to minirle vvitli the higlier classes 
 of Engiisli society, as hvhur gontlemeii and entitled to respect. 
 The few Irish emigrants were of course, what all emigrants are 
 who have neither wealth nor worldly honor to bring them into 
 notice, despised and neglected by the more respectable class in 
 society; but the appearance of a lespectable man among them, 
 as the leader of their devotions, as the expounder of tlieir doc- 
 trines, a gentleman, an officer in the army, gave the little So- 
 ciety a tone of respectability which otherwise it would nut have 
 had, and brought in from time to tin;e a portion of the more 
 respectable class to see and hear what was going on. As just 
 stated, their place of worship became too small ; they therefore 
 hired a rigging-loft in William-street, which they fitted up as 
 a cliapel, and here under the labors of the now faithful and 
 pious Etubury, who sustained the relation of j)astor, assistec 
 occasionally by Captain Webb, the Society contimied to meet 
 weekly, or oftener, for prayer and mutual edification. Wo 
 have said that Embury sustained the relation of pastor to the 
 Society. By this is meant only, that he had by common con- 
 sent the chief direction in the spiritual atiairs of its members, 
 for as Mr. Embury was not ordained, he could not administer 
 the sacraments ; he had no salary, but w;us obliged to labor 
 ihrough the week with his own hands to earn a subsistence, 
 while his services on Sabbatli and at other times, were freely 
 given without money and without price. 
 
 While Mr. Embury attended at all times to the interests of 
 the Society in New York, Capt. Webb, who had more leisure 
 and fewer jiecuniary wants, made frequent excursions to Long 
 Island and I'liiladelphia, not for the sake of amusement but 
 to preach "Jesus Christ and him crucified," to all who were 
 Avilliiig to hear him ; and these labors were not in vain. Manv, 
 through his instrumentality, were brought to the knowledge 
 of the truth, and testified that Jesus Christ has power on earth 
 to ft.rgive sin. In this way the good work continued to spread 
 froBa place to place, and from city to city, until at lengtL 
 
42 
 
 EPlf.COl'AL METHODISM. 
 
 Metliodism became a subject of much inquiry and conversation 
 in different parts of the colonies. 
 
 During the period eml)raced in the above remarks the con- 
 gregation in New Yorii continued further to increase in size, 
 imtil the rigging-loft, in its turn, became too small to accom- 
 modate the listening throngs who from time to time assembled 
 to hear the word of (lod. To remedy this inconvenience the 
 small Society began seriously to think of building a chapel, 
 l^ut there ajipeared insuperable difficulties in the way ; the 
 Society small, the members poor, and without much inHuenco 
 among the higiier aj)d more wealthy class in community, they 
 might well despair in accomplishing such a work. Hero again 
 the agency and inthience of woman appears to advantage. 
 While well-nigh discouraged about nuking any attempt of the 
 kind, a Mrs. ITick, a member of the Society, and a woman full 
 of faith and the Holy (Jliost, made the matter a subject of 
 fervent prayer to God, and while engaged in coinriiunion with 
 the Lord, slie received the answer in htir soul, "I, the Lord will 
 do it!" In connection with this answer to prayer, the plan of 
 operation was clearly presented to her mind, which induced her 
 at once to lay the subject before the Society, accompanied by 
 her warm and earnest exhortations to go on with the work, 
 trusting in the Lord. She also presented her i)lan of opera- 
 tions, which wius at once adopted by the Society. In accord- 
 ance with this plan, a subscri|)tion-paper was prepared and 
 presented to the Mayor and other wealthy citizens, to whom 
 the object and design of the contemplated chapel was fully 
 stated, and from these persons liberal donations were at once 
 obtained, which encouraged the Society to go on with the enter- 
 j)rise. Among the more ])rominent and active members en- 
 gaged in this undertaking, in addition to Mr. P]mbury, Oapt. 
 Webb, and Mrs. Hicks, were Messrs. Lujjton, Source, Newton, 
 White, and Jarvis, tin; first of whom being a respectabln mer- 
 chant, exerted himself to the utmost for the erection of the 
 chapel, his motto being, "The church first, and then my 
 
"WESLRY CHAPEL." 
 
 43 
 
 fivinily." The above five persons acted jus trustees, or buildiiii^ 
 committee, find after havinc; purchased several lots, on what 
 was then called "Golden Hill," now John Street, they pro- 
 cured materials and contracted for the building of the house 
 on their individual renponsibility. 
 
 Notwithstanding the opposition of many to the erection of a 
 Methodist Chapel, the building gradually went up, until at 
 length "the top-stone was put on," if not with "shoutings" at 
 least with gratitude and thankfulrioss on the part of the little 
 band of believers. The municipal regulations of the province 
 of New York at that time were such, that dissenters from the 
 established (Jhurch of England were not allowed to occupy a 
 place of worship exclusively for that purpose : hence it becamo 
 necessary to convert a part of this building into a dwelling- 
 house, in order to elude the regulations on tiie sulject. The 
 hcmse was sixty feet in length, and forty-two in breadth, and 
 when iinished, is said to have been capable of seating seventeen 
 hundred persons. iVlr. Embury, who was a carpenter by trade, 
 made the pulj)it with his own iiands, and at length, on the 
 30th day of October, 16G8, had the pleasure and honor of 
 preaching the first sermon in what the Society significantly- 
 called " Wesley Chapel." 
 
 While Wesley Chapel was in process of erection, the Society 
 felt the need of more ministerial aid ; for althougn Mr. Embury 
 was a good man, his preaching talents were but moderate; 
 besides, it was desirable to place themselves more directly under 
 the supervision of Mr. Wesley, and to bo recognized by him as 
 one of his Societies. Accordingly one of their number, who 
 had more recently emigrated from England, and who was 
 jiersonally acquainted with Mr. Wesley, was appointed to ad- 
 dress him on the subject of obtaining a preacher from England. 
 After giving Mr. Wesley a brief accon t of the Society, and 
 their success in building a house for the Lord, he entreats the 
 former to send over "a man of wisdom, of sound fVutli, and a 
 good disciplinarian," and concludes with these words, " With 
 
 ■ct. 
 
41 
 
 EI'lSCUl'AL MKTHODIHM. 
 
 respect to nionoy for tlio payinciit of tlio proacliors' [)assage 
 over, if tlioy could not procure it, wo woiiM «<«!! or.r cuuts and 
 shirts to procure it for tlicin." 
 
 <')n tlio reception of this letter by Mf Wesley tlie subject 
 was iaiil by hiiti before the next confenncd of ])reachers; and 
 two of the latter, Richard iSoardiiian and Joseph I'ihnore, 
 Volunteered their services as missionaries to America, by whom 
 Mr. Wesley sent fifty pounds as a token of love to the Society 
 in Xow York, to assist in liquidatinii; the d(!bt which rested on 
 the chapel. After a passage of nine weeks the missionaries 
 arrived >;. .\nierie', in the latter part of October, and were re- 
 cei'i'd with open arms by the bretliven, who now number<!d 
 about, ,1 hundred. We have thus far f-raced the establishment 
 of Methodism in the Western Continent under rather peculiar 
 circumstances, A society of one hundre<l m(!mbers organized, 
 a respectable house of worship ereclecl, a large congregation 
 secured, and all done without the aid of the brethren at home; 
 without missionari(!s ; without even the knowledge of Mr. Wes- 
 ley ! but simply through the instrumentality of two local 
 ])reachers, and tlu' euunsels and prayers of two pious females. 
 When we tuusider these facts in the history ot American 
 Methodism, may ..e ik/ 'viUi propriety e.\claiiu as an inspired 
 apostle exclaim. -il in reference U) another subject, " Heboid I 
 how great a m;'tier a little fire kindleth !" In these facts the 
 Christian ciunot l)r.t discern the workings of an unseen hand, 
 jjcrforming wonders in an incredibly short space of time. 
 
 The missionaries having arrived, Mr. IJoardman took charire 
 of the Soci(.'ty in New York, while Mr. Pilmore, after having 
 preached a few times in the latter city, proceeded to Philadel- 
 phia, and succeeded in collecting large cong'regations and 
 organi/.ing Societies. These brethren ado|»ted the plan of fre- 
 quently interchanging with each other between the ])laces, 
 alternating ,".t first every si.x months, then every four month.s, 
 nnd finally once in three months. Such was the efiect of their 
 preaching, that large as was the chapel in John Street, scarcely 
 
t ' 
 
 ANKcnorn ok mk. srl^AwnltInaK. 
 
 45 
 
 two thirdrtof the coii^rcgatiun couKl firnl iuliiiitUince, tlie others 
 boitig satisfied to stand outside of the door and open windows, 
 that thiy inii^ht catch a word from time to time as it fell from 
 tlie preacher's lips. 
 
 l)Ut while success was thus crowiiiiit^ the efforts of Christ's 
 laborers in New York and I'hiladelphia, other pioneers were 
 silently operating in another portion uf tin; land. And hero 
 too, the sanu! huinhK; instrumentalities were employed in the 
 j)laiitini^ of Metho(lisi;i as in the first named city. About the 
 same time that Mr. Embury and ('apt. Wel>b in New York, 
 were laVjoriiiuj to secure the; erection of the chapel in John 
 Street, Mr. liub(!rt Straw bridije, a local preacher, also from Ire- 
 land, emigrated to Maryland, and settled in Frederick county 
 He being a man full of faith and tlu; Holy (Jhost, no soone. 
 became settled than he began to preach to a few persons h 
 his own house, and in other private houses. Soon a Society 
 was formed, and a place of worship, humble in its pretensions, 
 was erected. This chapel being built of logs, was long known 
 by the name of the " i-iog NFcieting- House. ' There is an 
 anuisiiig anecdote related of Mr. Strawbridge by the late Rev. 
 FrecOwrn ("'arret.s()n,aiid coj)ie(l by l)octor Bangs in his History 
 of the Methodist l']piscopal Church. Mr. CarreLson observes, 
 " He came to the house of a gentleman near where I lived to 
 stay all night. I had never heard him preach, but as I had a 
 great desire to be in company with a person who had caused 
 so much talk in the country, I went over, and sat, and heard 
 him converse until nearly midnight. ''•' * * He spent most of 
 the time in explaining Scripture and in giving interesting anec- 
 dotes, and perhaps one of them will do to relate here : A con- 
 gregation came together in a certain place, atid a gentleman 
 who was hearing, thought that the preacher had directed his 
 whole sermon to him, and he retired home after the sermon in 
 disgust. However, he concluded to hear him once more, and 
 hide himself behind the jx'ople so that the preacher should not 
 see him. It was the old story — his character was delineated. 
 
•W^^f^ 
 
 
 ft 
 
 s 
 
 tl 
 
 ii 
 
 KPISCOPAI, MKTHODISM. 
 
 He retired dejected ; l)iit concluded that possibly the preacher 
 saw liim, and said, 'I will try him once more;' he did so, and 
 hid himself behind the door. The preacher took for his text: 
 • And a man shall be as a hiding-place, &c.' In the midst of 
 the sermon the preacher cried out, * Sinner, come from your 
 scouting hole !' The poor fellow came forward, looked thb 
 preacher in the face, and said, ' You are a wizard ; and the 
 devil is in you; I will hear you no more.' Although not 
 stated, the supposition is, that the preacher alluded to was Mr. 
 Strawbridge himself, and that his humility alone prevented him 
 from acknowledging the fact. Such was the searching power 
 of the gospel I" 
 
 About this time, also, two other local preachers arrived in 
 the country — Robert Williams and John King — both from 
 England. Although not sent by Mr. Wesley, they neverthe- 
 less proved a great acquisition to the few gospel laborers in 
 America, and were, soon after their arrival, engaged fully in 
 the work of preaching the gospel as travelling preachers. But 
 with the addition of these two, there was still a great demand 
 for more preachers. Accordingly, in 1771, Mr. Wesley re- 
 solved to send additional help to the brethren in America, and 
 Francis Asbury and Richard Wright having volunteered their 
 services as missionaries, were dismissed amidst the prayers of 
 tlieir brethren at home. These also proved a great blessing to 
 the Societies in the New World ; and as the former — Francis 
 Asbury — may emphatically be styled the apostle of American 
 Methodism, a brief notice of him may not be out of place in 
 .his connection. 
 
 Mr. Francis Asbury was born near Birmingham, England, in 
 1745. His parents were respectable, but not pious. At the 
 rtge of thirteen, Francis was indented as an apprentice to a gen- 
 tleman for the purpose of learning a trade, and while residing 
 with this man, he heard much said about the Methodists, and 
 He inquired of his mother who, whence, and what the Methodists 
 were. His mother, having imbibed a favorable opinion of the 
 
*.ni«»Hri'!y'fJ 
 
 SKETCH OF FRANCIS ASBURY. 
 
 47 
 
 scot everywhere spoken against, gave him tlie necessary infor- 
 mation, and in a short time he jtroceeded to Wednesbury for 
 the pur})0se of seeing and hearing for himself. He entered the 
 place of worship, and soon foutid that it was not the church ; 
 but to him a better place ; men and women kneehng down, 
 and in an audible voice saying. Amen ! The preacher had no 
 prayer-book, and yet he prayed wonderfully ; he read his tex^, 
 and preached a sermon ; and more wonderful still, he had no 
 sermon-book ! He talked about assurance, confidence in God, 
 &c. ; all this was strange to young xVsbury, but it led him to 
 self-examination, and although never immoral, he felt he was a 
 sinner, shut up in unbelief. This view of himself led him sub- 
 sequently to look to Christ for salvation, and he received the 
 forgiveness of sin, and the witness of adoption. He joined the 
 Society, met in class, and in a band, and in a rather private 
 way, exercised his gifts, and talents, and graces, in frequently 
 warning men to flee from the wrath to come. In this way, al- 
 most imperceptibly to himself, he became a local preacher, 
 until finally he ventured to come out more publicly as such, 
 and proved a valuable assistant or helper to the preachers reg- 
 ularly a})pointed by Mr. AVesley, as he frequently preached 
 from three to five times every week, visiting distant places for 
 that purpose, and at length, after having acted in the above 
 cai)acity fro.u the seventeenth to the twenty-second year of his 
 age, he gave himself wholly to the work, as a regular travelling 
 preacher. After travelling about four years under the direction 
 of Mr. Wesley, the latter, at the conference held in Bristol, 
 iVVl, projiosed that volunteers should ofi^er themselves for 
 America. Mr. Asbury proposed himself, and was accepted, 
 and after having spent a few weeks in visiting his friends, he 
 came to Bristol, for the purpose of taking ship. On his arrival 
 at Bristol, he had not a single penny in his pocket, but his 
 Christian friends in that place soon supplied him with clothes 
 and money, and accompanied V)y Mr. Wright, he bid a long 
 and last adieu to his native land, and in October of the same 
 
■IM 
 
 48 
 
 KPISCOPAL METHODISM. 
 
 year landed safely in Philadelphia, where they were received 
 with open arms by the brethren in that city. 
 
 SECTIOX ir. 
 
 The number whidi had been gathered into the Methodist 
 Societies in America previous to the arrival of Mr. Asbury, was 
 about six hundred — three hundred in New York, two hundred 
 and fifty in Philadelithia, and fifty in New Jersey. After 
 spending a short time in Pi)iladeli)hia, Mr. Asbury proceeded 
 to ISIew York, and preached with great acceptability. But now 
 commenced a new era in the history of American Methodism. 
 The preachers wlio had preceded Mr. Asbury, had confined 
 their labors entirely to the cities, and seem to have thought 
 that it was their duty to do so ; but Mr. Asbury, fortunately 
 for the cause of Methodism in America, entertained ditt'erent 
 views, and in accordance with these views, he spent his time 
 alternately in city and country, visiting neighboring towns and 
 villages, and being everywhere received as the messenger of 
 God, although sometimes meeting with opposition from the 
 " baser sort." As might be expected, good was accomplished 
 by these visits, Societies being formed by him in different 
 places. Another good result was, the example he set the other 
 preachers ; which, being followed, they also extended their la- 
 bors to the country places. 
 
 In the latter part of the year 17*72, ^Ir. A^ury visrted Kent 
 county, Maryland, where Mr. Strawbridge had opened the way 
 for him. Before preaching, however, a clergyman of the Church 
 of England came to him, desiring to know who he was ; and 
 whether he was lic.u^fd to preach. After Mr. Asbury had in- 
 formed him who, and what he was, the minister replied, that 
 having authority over the people, &c., he — Mr. Asbury — could 
 not, and should not preach, and if he did, he should be pro 
 ceeded against according to law. Mr. Asbury, however, gav* 
 
SPREAD OF MKTHOUISM AT THE SOUTH. 
 
 A9 
 
 the gentleman to understand, that he had come to preach, and 
 preach he should ; and asked him if ho had authority to bind 
 the consciences of people, or if he was a justice of the peace. 
 The parson replied by charging Asbury wiih making a schism, 
 and with hindering people from their work, &c. Mr. Asbury, 
 however, informed him, that he was not an enemy of the 
 church ; that listening to preaching would occupy no more 
 time than attending fairs and horse-races, and instead of de- 
 signing to injure the parson or his business, he had come to 
 assist him in his work of saving souls. " I did not hire you 
 for an assistant, and do not want your help," said the parson. 
 After more conversation of a similar character, Mr. Asbury, 
 nothing daunted by the frowns or threats of his clerical oppo- 
 nent, proceeded to preach, and urge upon the people the duty 
 of repentance and reformation. The parson, who came into 
 the house in a rage, after hearing Mr. Asbury preach, went out 
 and cautioned the people against hearing him any more. In 
 this incident, unimportant in itself, we see the spirit with which 
 the established clergy welcomed the labors of the self-denying 
 itinerant, and from it we learn, that if the clerii'v in England 
 were mere formalists, " denying the power of godliness," the 
 clergy in America were scarcely less formal, or less opposed to 
 the revival of the work of God. 
 
 In spite of all opposition, however, the work of God spread 
 throughout the land — from Maryland to Virginia, North and 
 South Carolina, and Georgia, all which places were visited first 
 by Mr. I'ilmore, and then by other Methodist preachers, who 
 entered in at every open door, and successfully preached the 
 gospel to the people. Among those who followed Mr. Pilmore 
 in his visits to Virginia, was Mr. Williams, who went to Nor- 
 folk, and without giving any public notice of his intention to 
 preach, he stood on the steps of the court-house, and began to 
 sing, which soon brought a congregation around him, to whom 
 he preached. Some of the people attempted to raise a dis- 
 turbance, thinking, no doubt, that the preacher was mad more 
 
50 
 
 EPISCOPAL MKTHODISM. 
 
 ! 'V.: 
 
 especially as he made a frequent use of the words hell and 
 devil, while appoalinj^ to the consciences of his intipenitent hear- 
 ers — words which their own ministers seldom if ever used — 
 periiaps because they did not believe in any such things — 
 which, sounding strange to the ear, as coming from the pulpit, 
 made them think that Mr. Williams must be a very wicked, 
 swearing man, and although some parts of his discourse sound- 
 ed like the gospel, yet they had so little charity for the preacher, 
 that when he had concluded, no one invited him to their house. 
 Not discouraged, however, Mr. Williams preached a second 
 time, and shortly afterward had the privilege, not only of be- 
 ing hospitably entertained, but of forming a Society in Norfolk, 
 which has remained in a flourishing condition to this day. 
 
 The year after Mr. Asbury's arrival in Americ^a, he received 
 a letter from Mr. Wesley, in which the latter designated Mr. 
 Asbury as his General Assistant in America — an office which 
 .nvolved the stationing of the preachers, and the general over- 
 sight of the entire work. In accordance with the requirements 
 of the letter of appointment and instructions, Mr. Asbury, with- 
 out calling a conference of all the preachers, proceeded to the 
 work of assigning the preachers their respective fields of labor, 
 which was usually done at Qnarlerlij meetings. 
 
 In the summer of 1773, Messrs. Thomas Rankin and George 
 Shadford arrived in Philadelphia, as missionaries sent over by 
 Mr. Wesley. Mr. Rankin, having travelled several years longer 
 than Mr. Asbury, was appointed to supersede the latter as Gen- 
 eral Assistant, and was invested with authoritv to call a con- 
 ference, which was accordingly held in Philadelphia, July 4, 
 1773. The number of preachers in the comiection at this 
 time was ten, and the number of members had increased to 
 1,160. 
 
 As some of the preachers, especially Mr. Strawbridge, had 
 departed from the instructions of Mr. Wesley in regard to ad- 
 ministering the ordinances of baptism and the Lord's Supper, 
 it was at this conference resolved that each preacher should 
 
RETURN OF PRKACHERS TO ENGLAND. 
 
 avoid administering these ordinances. The members, also, were 
 to be exhorted to attend the Episcopal church, and receive the 
 ordinances there at the hands of the ministers thereot'. At this 
 conf(irence, also, the preachers were all regularly stationed by 
 Mr. Rankin, and measures were adopted for a more systematic 
 prosecution of the work, and especially for a more rigorous en- 
 forcement of the discipline. The carrying out of the latter, 
 met with some opposition, especially in New York, but Mr. 
 Rankin, who was himself stationed there, by a prudent, yet 
 (Steady course, overcame every obstacle, and succeeded in intro- 
 ducing system and method in the management of the Society 
 and congregation. The same system of vigorously carrying 
 out the requirements of the discipline being generally adopted 
 by the preachers, was not without its wholesome influence, as 
 at the next conference, we find the preachers increased to the 
 number of seventeen, and the memberships reported to be 
 2,073. 
 
 From the session of the above conference in 1774, until the 
 beginning of the revolutionary war, which separated the Ameri- 
 can colonies from the mother country, the work of God went 
 on with increased power and success, notwithstanding the polit- 
 ical storm raged with such violence over every part of the land. 
 As some of the preachers laboring in the colonies were natives 
 of Britain, it may be supposed that they would naturally es- 
 pouse the royal cause. Mr. Wesley, who was always on the 
 alert in reference to anything which might injure the influence 
 of his preachers, or mar their usefulness, wrote to them at this 
 juncture, advising them to addict themselves to no parity, and 
 to say not a word against one side or the other. This advice 
 was seasonable, and no doubt in most cases exerted a salutary 
 influence, but as the war proceeded, several of the English 
 preachers felt it to bo their duty to leave the theatre of strife, 
 and return to their native land ; and among them Mr. Rankin, 
 the general assistant, sailed for England in 1777. 
 
 In the year 1775, there was a remarkable revival of religion 
 D 
 
 ft 
 ■I i 
 
.02 
 
 Kl'ISCUI'AI- MKril(;lJlSM. 
 
 in the soutliorn portion of Virninin. It was principally efffct- 
 ed tlirouirh tlie instrumentality of Mr. Geori>;e Sliadford — one 
 of Mr. Wesley's missionaries. Justice, however, to the memory 
 of a groat and good man, Rev. Mr. Jarratt, of the Episcopal 
 church in that part of the country, re([uires us to say that no 
 one contributi.'d more to the progress of this work than he, by 
 ])reacliing, administering the ordinances among the Methodists, 
 meeting the classes, holding love-feasts, tfec. drc. As Doctor 
 Bangs well observes, " Had all the clergy of that day mani- 
 fested a kindred spirit, how much more e.xtensively would the 
 work of God have prevailed !" and ive may add, that if all the 
 clergymen of that day had manifested a proper Christian spirit, 
 the probability is, that in less than ten years afterward the 
 Methodist Episcopal Church had not been organized, at least 
 on its present basis, but opposition on the part of clergymen 
 created a necessity for its organization. 
 
 SECTION III. 
 
 On the 4th of July, 17 70, the American colonies were de- 
 clared by Congress to ho free and independent States. The 
 Declaration of Independence, however, while it asserted, did 
 not secure the political independence of the colonics. A lonor 
 and bloody war between the contending parties must exist, be- 
 fore such independence is acknowledged by the mother coun- 
 try, and such a war did exist for six long years after Con- 
 gress issued the above document. 
 
 The continuance of the war, rendered it peculiarly trying 
 to most of the Methodist preachers in America. Four of 
 the leading ones were known to be fron England, and some 
 of them, contrary to the advice of Mr. W'3sley, did not hesitate 
 to avow their attachment to the British cause. Notwithstand- 
 ing the prudent reserve of others in relation to those matters, 
 the whole body was suspected of being in the interest of the 
 
ASSAULT ON MK. GARHKTSOy. 
 
 British monarch, iukI were consequently the subjects of politi- 
 cal hatred and persecution ; so much so, that it was with ex- 
 treme difficulty the preachers could travel their circuits from 
 appointment to appointment. Mr. Asbury, than whom there 
 never was a more prudent man in relation to political matters, 
 was nevertheless on one occasion lined five pounds, not for ut- 
 terinsj anvthino; ajj^ainst the cause of liberty, but for preachinof 
 the gospel in the vicinity of 13altimore without having taken 
 the oath of allegiance to the State of Maryland, which he could 
 not conscientiously do ; and for the same reason during the 
 next year he was forced to retire beyond the borders of Mary- 
 land, and seek an asylum in the house of his friend Judge 
 White of Delaware, where he remained secluded for nearly a 
 year. In the place of his retreat, however, he was not inactive, 
 for although it was considered imprudent for him to attempt 
 sjjeaking in public, during the height of the political storm, he 
 would frequently go out in the evening and visit from house to 
 house, and enforce privately the truths of th(; Gospel. 
 
 Nor was Mr. Asbury the only sutterer ; those of the preach- 
 ers whose patriotism could not be doubted, were frequently 
 malt 'eated by the magistrates and others. Mr. Freeborn Gar- 
 retson, a native born American, and a man of some influence 
 and note in society previous to his conversion, and not less so 
 after he became a Methodist preacher, was on one occasion 
 while riding peaceably along in the State of Maryland, arrested 
 by an ex-judge of the county, who seize-'; his horse's bridle, and 
 who although assured by Mr. Garretson that the latter was a 
 preacher of the Gos{)el peaceably engaged in hi.^ calling, began 
 to strike him over the head and shoulders with a stick, all the 
 while calling for help. As some were approaching with aroj)e, 
 perhaps for the purpose of binding Mr. Garretson, i\w j-idge let 
 go his hold on the bridle, on which Mr. Garretson gave his 
 horse the wliip and got beyond the reach of his foes. He was 
 however pursued and overtaken by his persecutor, who again 
 struck him atid threw him from his horse with great violence, 
 
54 
 
 EPISCOPAL METIinnFRM. 
 
 woumlinf^ liim severely, and rendenng liiin insensible. While- 
 in this condition a, lady passed by havin<^ a lancet in her pos- 
 session, and Mr. Garreb^on being carried into a house near by, 
 was freely bKid, which restored him to consciousness. His 
 persecutor fearing that he had killed bim, stood over him with 
 some degree of anxiety and sorrow, but as Mr. Garretson re- 
 vived and began to exhort him to repent, his rage returned 
 with redoubled violence, atid he immediately went out and 
 brouglit a magistrate more wicked than himself. " With a 
 stern look," says Mr. (Tam^tson, " the magistrate demanded my 
 name. I told him ; and he took out his pen and ink and began 
 to write a mittimus to commit me to jail. 'Pray, sir,' says I, 
 ' are you a justice of the peace V He replied that he was. 
 ' Why then do you suffer men to behave in this manner V 
 ' You have,' said he, ' broken the laws.' ' How do you know 
 that V said I, ' but supposing I have, is this the way you put 
 the law in force against me ? I am an inhabitant of this State, 
 and have property in it ; and if I mistake not, the law says for 
 the first ofience, the tine is five pounds, and double for every 
 offence after. The grand crime was preaching the Gospel of 
 the Lord Jesus Christ, in which I greatly rejoice. My enemy 
 conducted himself more like a highwayman than a person en- 
 forcing the law in a Christian country. Be well assured that 
 this matter will be brought to light in awful eternity.' He 
 dropped his pen, and made no farther attetnpt to send me to 
 prison." Meanwhile the lady who bled Mr. Garretson coming 
 with her carriage, took him off where he was properly taken 
 care of till partially restored from the effects of the maltreat- 
 ment, when he went on his way rejoicing, being instrumental in 
 bringing scores and hundreds of souls to the knowledge of the 
 truth. 
 
 In the year 1Y80, Mr. Garretson having had an invitation to 
 preach in a portion of the country in Maryland where political 
 feeling ran very high, and persecution against the Methodists pre- 
 vailed to an alarming extent, made the matter a subject of earnest 
 
wmmmmmm 
 
 MR. OAUHETSON ARUKSTKI). 
 
 66 
 
 prnypi, and also asked the advice of Mr. Asbury. Tlio letter 
 atlvist'd him to uccoj)t tlunnvitation, which he did ; but while on 
 his way had fearful forebodings of trials and persecutions, so 
 much so, that lie felt half inclined to turn back. However, putting 
 his trust in the Lord, he pursued his way towards the place of 
 his destination. Having arrived, Mr. (larretson ])reached in 
 the neiixhborhood to large and attentive connr.'fjations during 
 three successive days, and then went to the county-seat where 
 the court was in session, and preached also. Some of the load- 
 ing men connected with the court, were oftended with Mr. Gar- 
 retson for daring to preach, and determined in some way to get 
 liim out of the place. For a pretence they charged him with 
 toryism, and as Mr. Garretson was informed, procured the lib- 
 erty of a very wicked man who was in prison, for the purpose 
 of taking his life. This he was to do by lying in wait for Mr. 
 Garretson the next day, but providentially Mr. Garretson heard 
 of it, and privately withdrew to a friend's house whertj he re- 
 mained two days. Although convinced in his own mind that 
 something uncommon would transpire, he nevertheless left his 
 place of retreat and preached with freedom and power to a 
 weeping congregation, but while returning to his friend's house 
 in the evening, he was waylaid by a company of men who had 
 embodied themselves for the ])urpose of taking him to jail. 
 They accordingly surrounded him, and called him their pris- 
 oner. They beat his horse, cursed and swore, and took him 
 before a magistrate who was his avowed enemy, by whom he 
 was judged and condemned for preaching the gospel, and or- 
 dered to jail. Ilis horse was brought, and twelve men ap- 
 pointed to guard him to prison. Being placed on his horse, 
 a man on each side held his horse's bridle. The night was 
 very dark, and when about a mile from the magistrate's, an un- 
 common flash of lightning dis])ersed his foes, so that he was 
 left alone. The nijjht beinjx still dark he called several times, 
 but no answer was given. Soon the friend at whose house he 
 had been entertained and secreted, and who accompanied him 
 
o({ 
 
 KI'IS(.'OI'AI, MKI'HODISM. 
 
 lliroui^liout the wliulu utluir, approiu'licJ liiiii, ainl tlx-y V)otli 
 rode on choeifiilly toi^'ctluir. At Iciii^tli tlicy overtook two of 
 the ^'uards, who had fled and sou^lit shelter in a little cotta<re 
 by the road-side, and were fri^'hteiied ahnost out of their wits. 
 Mr. (Jarretson told them that if he was to go to juil that night, 
 it was time thi-ywereon thtiir way, as it was getting hit«. 
 "<>! no," said one of them, "let us stay until the nu)rning." 
 Air. (rarri'tson and his friend however rode on, and the sky 
 having heeome clear they were soon surrounded again by his 
 guards. They aj»pean;d however to be somewhat fearful on 
 account of the tlisji of lightning, and one of them inquired, 
 "Sir, do you think the alliir liaj^pened on our account i" Mr. 
 Garretson replied he mu-^t he his own judge of the matter, but 
 reminded him of the day of judgment and the necessity of being 
 prepared for it. While pnjceeding toward the jail, one of the 
 company swore an oath, but he was inuuediately reproved by 
 another, who exclaimed, " How can you swear at such a time 
 as this ?" At length the com|)any stojiped and concluded they 
 luul Ijetter give him up f)r the present, and tm'iied their horses 
 and went back, but soon they rallied again saying, " We cannot 
 give him up," but after accom{)anying them for a few moments 
 longer, they finally left lliem. 
 
 The next day being Sunday, he went forth to preach, and to 
 give his own words, " Many came out to hear the word, and it 
 was expected my enemies would be upon me. I was informed 
 that not a few brought short clubs mider their coats, to defend 
 me in case of an attack, for many had just about religion enough 
 to fight for it. As I was giving out my hymn, stanilin^ Ix*- 
 tween the hall and room doors, about twenty of my I'ersecntors 
 came up in a body. I was amazed to see one of them who 
 was an old man, and his head tus white as a sheet. The ring- 
 leader rushed forward, presented a i)istol, and laid iioM of me. 
 Blessed be God ! my contidence was so strong in him that I 
 feared none of these things. Some of the audience who stood 
 next to mc, gave me a sudden jerk ; T was presently in the 
 
m 
 
 wmr 
 
 I'KISONKHS AT TIIK riOIKL. 
 
 IT 
 
 roorn and the door shut. As soon a I couM, I opf^noJ it, and 
 beckoning to my friends, desirod that they should not injure 
 my enemies; that I did not want to k<'oj» from them, hut was 
 willing to go to jail. It' I Ind not -spoken in this manner I 
 believe much blood would have been shed. I began to ex- 
 liurt, and almost the wliole congregation were in ti\'vrs. The 
 women in particular were amazingly agitated. [ desired my 
 liorse to be g ,t, and I was accomj)ani("l to Cambridge, where 
 I was kept in a tavern from twelve o'clock till near sunset, 
 surrounded by the wicked, and it was a great n)ercy of God 
 that my life wa> prt'S(>rved. 
 
 " When we came to tlw hotel, my friend and I were ])ermit- 
 ted to occupy a room adjoining the larg(^ public room. The 
 inhabitants of the place seemed to be coming and going the 
 whole day, and kept the room tilled the whole of tin; time, 
 drinking and rejoicing over their prey. My friend w.isayoung 
 boldier, and the trial was tu.> great for him. One (^f the com- 
 jiany, a stout man, was about to break into the room to abuse 
 him, for their hatred against hiiu was almost as great a.s it was 
 against me — and actual! • did strike at him with all his force 
 with a large, loaded whip, and in all probability would have 
 kill(Ml him, had not the whip struck the top of tin- door. My 
 friend was young and active, ai 1 ho instantly sprung and as 
 quickly sent his fist into the fellow's temple, who, like a Goliah 
 under 1 Juvid's sling, fell Hat to the floor, and there was a roar 
 of laughter through the house and a declaration, ' The Method- 
 ists will fight.' At a convenient time I got my friend round 
 the neck and W(>pt, and told him he had grieved my spirit. 
 He said lie was sorry on account of grieving me; but that it 
 was almost ;is sudden as thought, that it appeared to him that 
 his arm was nerved for the purpose, and that lie did not feel as 
 if he had done wrong. And I must say I think they behaved 
 rather better afterwards. 
 
 " A little before night, T wjus thrust into prison, and my 
 enemies took away the key that none might minister to my 
 
 '.*■: 
 
 f^ 
 
68 
 
 El'lSUOI'AL MKIIIODIHM. 
 
 nucessilies. I liiul a dirty Hoor for my Iteil, tny sinMlc-bMj^s for 
 my [jillovv, aii<l tW(; lari^o windows open, with a cold Ciist 
 wind blowini; upon me ; but 1 li:nl j^reat consolation in the 
 Lord, and (ouM say, 'Thy will be done.' * * * Many, 
 both acquaintan.ics and stranLi;(U-s, came to visit ino from far 
 nnd near, and I r«!ally believe I never was the means of doing 
 inor(! t;ood for thn tinit! : for the country seemed to l)e much 
 alarmed, and the iNb;thodists amoti<( whom I had labored, to 
 whom I had written many e[)islles, were much stirred up 
 to pray for me. I shall never fors^et the kindness I rec(!ived 
 from dear brother and sist(!r Arey. They suffered much for 
 the cause, of (Jod in Dorset county, for which, if faithful, they 
 will be an)ply compensated in a l)etter world. 
 
 "Mr. ami Mrs. A. were remarkably kind, and sent me every- 
 thint^ which was necessary. My brother Thomas, who lived 
 about' an hundred miles otf, h(\ird of my im[)risunm(!nt and 
 came to see me, and IjroUL'ht a letter from Judire White to Mr. 
 Harrison, a gentleman of note, who was the greatest enemy I 
 had in town. After reading the letter he not oidy invited my 
 brother to put up at his house, but went and got the prison 
 key, and my brother came in, and next morning he came to 
 the jail and invited him out to breakfast, and told me he would 
 do anything he could for me. lieforo this he was as bitter as 
 gall. One day, when an old Quaker friend cimie to see me, lib 
 came and abused him, and strove to drive him away. The 
 Quaker made him ashamed of his conduct. My enemies sent 
 a, spy who Ivigned himself a penitent, and as I was coming 
 down stairs to eonverse with him through th(! window, it came 
 j)0werl\illy to my mind, ' he is an enemy, sent if possible to 
 draw sunK^thing out of you concerning the war.' lie crii'd, 
 and said he was a miseraijie sinner ; that he was afraid he 
 would go to hell, and wanted to know what he should do to be 
 saved. I told him to leav(! (jfl"sw(;arinfj and drunkenness, and 
 return, and I would give him fartiuM- directions. I afterwird« 
 found he was the very character 1 had supposed. 
 
PKUfiKCl'TIOV OV Mil. !IARTLKY. 
 
 50 
 
 " My crime of pivachirii:^ the yjospel was so great, that no 
 coininon court couhl try my causo. Thuro aj)[)eare(l to be a 
 prol)al)ility of my stayiiii^ in jail till a i^ciieral court, which 
 would not convciUc in tx'arly twelve mcjiiths. My good fricaid, 
 Mr. Aslniry, went to the governor of Maryland, and he ht'fri<*nded 
 UK' ; had 1 hem his lyrothcr he could not have done more for 
 ni(\ Tht! manner in whiih Ik* iirooccdcd to rclicnc; me was 
 tlii; — 1 was an iidiahitant of .Maryland by birth an<l property, 
 I could likewise claim a right in the Delaware state, which 
 state was more favorable to sueh pestilent fellows. I was car- 
 ried before the governor <jf J)elaware. This gentleman was a 
 friend to our Society. He met me at the door, and welccmied 
 me in, assuring me that he woidd do anything he could to 
 helj) me. A recommendatory lette-r was imm(;diately despatched 
 to the governor of Maryland : and 1 was entirely at liberty. 
 O ! how wonderfully did the j)eople of 1 )or>et rage ; but the 
 word of the Lord spread all through that county, and hundreds, 
 both white and l)lack, have experienced the love of Jesus. 
 Since that tiuK!, 1 have preached to more than three thousand 
 jx'ople in one congregation, not far from the j)lace where I was 
 imprisoned, and many of u.y worst enemies have bowed to the 
 sceptre of our Sovereign Lord." 
 
 The reader can infer from the above statements of Mr. Crar- 
 rotson, the state of public feeling in ditl'erent parts of the country 
 in relation to the Methodists, and how the great Head of the 
 church overruled the persecution-*, for the good of his own 
 cause, and made even " the wrath of man praise him," while 
 " the remainder of wrath he restrained." As a farther e.xhibition 
 of the opposition of the wicked to the preaching of the ejirly 
 Methodists and the good effects resulting therefrom, an addi- 
 tionjd instance of persecution may be i^'iven. 
 
 In 17*78, Mr. Joseph Hartley, a Methodist preacher, was 
 arrested in Queen Ann's county, Maryland, for no crime excej)t 
 jtreaching the gospel. He gave bonds to aj)pear at the next 
 court fur trial, and in the meantime was forbidden to preach. 
 
60 
 
 KI'ISCOl'AL MKTHOUISM. 
 
 ]I<', licwevcr, felt it liis duty to attend his npjiointtnents, and 
 alter singing and jirayer, lie would remain upon liis kne<!fe and 
 oxliort the ))eopIe to rej)eiit, with so much effect, that his ene- 
 mies said that he might as well pn-ach standing on his feet, as on 
 his knei's. lie went from (^ueeii Ann's to Talbot county, 
 where lie was again apprehended and eommittod to jail. His 
 being confnied in pri>;on, however, did not silence him. Tlie 
 poo])Ie, anxious to see the man who was imprisoned i'o^ con- 
 science' sake, frequently gathered around the jail, and ho, 
 desirous of ])rom()ting their spiritual good, preached to them 
 through the iron grates, and with such zeal and powt^r, that 
 some were awakened to a sense of their sinful condition, and 
 began in earnest to seek the Lord. This state of things alarmed 
 the ungodly, and induced some of them to say, that unless Mr. 
 Hartley was released from jail he would convert the whole 
 town. He was at length set at liberty, but the seed sown by 
 him through the grates of his prison was not lost, but took 
 deep root in the hearts of many, and resulted in the formation 
 of a nourishing Society. Thus, notwithstanding the opposition 
 of the wicked to the prejicliing of the Methodists, the word of 
 (iod continued to oiierate on the hearts anil conseiciices of mer., 
 bringing them into "captivity to the law of Chris*," so that 
 during the Revolution, the Nh'thodist Societies continued. to mul- 
 tiply, and the doctrines of the Methodists to become more 
 generally known and ajipreciated. The increase of the Socie- 
 ties, both north and south, demanded an increase of preachers, 
 so that notwithstanding the ravages of war, and the distracting 
 state of jiublic affairs, yet on the cessation of liostilities, it was 
 found at the conf'reiiei^ of 1783, that the prt-achers had 
 incrcjased to eighty-two, and tin; members to l.'),'7'10, making a 
 net gain during the war of the lievohition — reckoning from 
 lllo — of sixty-live preachers, and 10,502 members! 
 
 AVe have stated on a ])revious page, that during the preva- 
 lence of hostilities, Mr. Rankin, the General Assistant — with 
 some other English prcJichers — felt it his duty to return to 
 
WANT UK ORUAINED MINISTERS. 
 
 61 
 
 England, and as no one had been appointed by Mr. Wesley to 
 till his place as superintendent of the Socii^ties in America, Mr. 
 Asbury, at the conference of 1779, was, by a vote of the con- 
 ference, chosen to act as the General Superintendent, which he 
 afterwards did to the great satisfaction of the preachers and 
 members. 
 
 Notwithstandino' the general prosperity of the work during 
 the Revolution, various perplexing questions agitated the Socie- 
 ties and Conferences, especially in the southern portion of the 
 field. Among the most important and perplexing of these 
 questions, was one which related to the administration of the 
 ordinances by thp preachers. For it will be borne in mind by 
 the reader, that the preachers were not ordained, and conse- 
 quently had no right to administer the ordinances of baptism 
 and the Lord's Supper. In fact, Mr. Wesley being iiiraself a 
 minister of the Church of England, looked upon his preachers, 
 whether in England or America, not as ministers — fully set 
 apart to the work — but as laij-jvrachers simply. In England, 
 where there was one or more clergymen in every parish, no 
 necessity seemed to exist for the ordination of Mr. Wesley's 
 preachers, but in America, it was far otherwise. Many of the 
 Episcopal clergy, on the breaking out of hostilities, left their 
 churches and tlu ir flocks and went to pjigland, so that for 
 hundreds of miles around no one could be found properly 
 •qualified to administer the ordinance of baptism to the children, 
 or the saerament of the P^iicharist to the dying. In conse- 
 quence of this scarcity of tiiinisters, the Methodist preachers 
 were fiecjuently importuned by the ])eople to celebrate those 
 ordinances, and so lou.'. became the demand in this n'spect at 
 tlu! south, that at a confenaice of southern preachers, held in 
 Virginia in 1779, a committee was appointed Lo ordain minis- 
 ters, who, having lirst ordained each other, proceeded to ordain 
 others by the iin{)Ositioii of hands and prayer. lS\v. Asbury, 
 who was not ignorant of the feeling existing at the south on 
 the above subject, endeavored, with the concurrence of the 
 
62 
 
 KPISCOPAL METHODISM. 
 
 t-m 
 
 northern preachers, to dissuade the preachers and people of 
 the south from carrying their design into execution, and a 
 delegate from the northern preachers was appointed to meet 
 the ahove conference in Virginia to prevent, if possible, by argu- 
 ment and entreaty, the carrying or.t of their proposed measures. 
 All efforts, however, were univailing, and the preachers were 
 ordained as before stated. This circumstance caused a tempo- 
 rary breach between the northern and southern preachers, and 
 at the next session of the conference held in Baltimore in 1T80, 
 at which the northern j)reachers were present, the southern 
 preachers, as a condition of union, were required to suspend 
 the administration of the ordinances for one year. On the 
 adjournment of the Baltimore Conference, as the southern 
 preachers were not present but had called a separate conference 
 in Virginia — Mr. Asbury and other prominent members went 
 to meet the latter in their sej)arate caj)acity, and after having 
 laid the matUir before them, a reconciliation was happily effected, 
 the Virginian brethren agreeing tu desist from the administra- 
 tion of the ordinances for the present. 
 
 At length the war of the Revolution was at an end ; peace 
 was declared between ]>rilain and her rebellious sul^jects in 
 Anil rica; the political and national independence of the latter 
 was secured ; Church and Stiite were divorced ; and the Amer- 
 icans were in ecclesiastical, as well as in civil matters, left to 
 provide for themselves. Under these circumstances the Meth- 
 odists, who now numbered about 14,000 members, and prob- 
 ably had twice that number of adherents, thus conslitutiiiix at 
 least one-sixth part of the jjopulalion of the United States, 
 could not remain indifferent to their future condition as an ec- 
 clesiastical body. The advice; of Mr. Wesley was sought, and 
 freely and frankly given ; and such advice, and the provision 
 made by him for the sei)arate, independent existenci! of the 
 American Societies resulted, as hereafter shown, in the organ- 
 ization of the Methodist Episcopal Church. 
 
SfATE OF TlIK CHURCH Al'TKK THE REVOLUTION. 
 
 03 
 
 SECTION IV. 
 
 Until the acknowledgment of American independence, the 
 Methodists in America, as well as in England, were considered by 
 Mr. Wesley, smd the ]>reachers who acted under his authority, as a 
 Society within a Church, or to speak more properly, as a religious 
 Society, the members of which belonged to various Churches. 
 The preachers, as a general thing, professed to be nothing more 
 than lay, /. c, \mordaiiied preachers, with no authority to ad- 
 minister the ordinances. In America the want of a ministry 
 properly qualified and authorizetl to administer baptism and the 
 Lord's Sujtper. had been long and severely felt. Mr.' Wesley 
 had befuro the aeknowh'dgmcut of American independence 
 been importuneil to provide for the exigencies of the case by 
 appointiuLf vtinisters for America, but as a presbyter of the 
 Church (if l^>ngland, and such a step being foreign from his ori- 
 ginal design in forming Societies, he resisted such a}>plications 
 for a separate ecclesiastical existence. 
 
 The colonies, however, having become civilly and ecclesiasti- 
 cally independent of Great Britain, Mr. Wesley began to think 
 seriously of the frequent re(|uests made by his American chil- 
 dren for a ministry of their own, and his scrui)les being at 
 length overcome by the seeming necessities of the case, and 
 the advice of judicious friends, he tliially resolved to adoj)t 
 measures by v.'hich pastors might be provide(l for his distant 
 flocks, measures by which a fold might be made for the secu- 
 rity of those sheep who otherwise would be, in danger of losing, 
 not only their way in the wilderness, but their spiritual if iiot 
 eternal life. Accordingly at the conference held in Leeds in 
 the, sjjring of 178 4, he made arrangements to send the llev. 
 Thomas Coke, LL.D., uid some other preachers to America, 
 for the purpose of carrying out his parental designs. He also, 
 previously to their departure, abridged the Conmion rrayer- 
 Book of the Church of England for the use of his Societies in 
 
 &|: 
 
 fj 
 
6^ 
 
 EPISCOrAL METHODISM. 
 
 11'^ .'III ' 
 
 I 
 
 
 'f ' ; 'H, 
 
 America; and a so by the imposition of liands — bi'ing assisted 
 by other ordaiiiou clergymen of the Cliurch of Enghuul — set 
 apart Dr. Coke, himself a presbyter of the English Church, to 
 the office of superintendent or bishop, that he might feed and 
 preside over the flock of Christ in North America, and appoint 
 such men to the ministry as he thought fit to ordain for that 
 purpose. Mr. Wesley also set apart Mr. Kichard Whatcoat 
 and Mr. Thomas Vasey to the ofKce of elders in the church. 
 
 These ministers being furnished with proper credentials by 
 Mr. Wesley, left England for their distant fi(!ld of labor, and 
 arrived in New York on the 3d of November, 1784, Notice 
 was immediately given of their arrival through all parts of the 
 connection, and a conference was called to meet at Baltimore 
 on the 25th of December following. The conference accord- 
 ingly assembled at the time appointed. At this period there 
 were eighty -three preachers in the travelling connection, and 
 sixty of these appeared in answer to the call. The first act of 
 the conference was to appoint Dr. Coke and Mr. Asbury joint 
 superintendents, for although the former had l)een appointed to 
 that office by Mr. Wesley, yet he declined officiating as such, 
 except he could obtain the consent of the conference. This 
 consent was cheerfully and unanimously given ; and Dr. Coke, 
 by virtue of the authority vested in him, ordained Mr. Asbury, 
 first as a deacon, then as an elder, and lastly as a superintend- 
 ent of the Methodist Episcopal Church ; and by a unanimous 
 vote of the conference, they resolved themselves into a Meth- 
 Ddist Episcopal « huich. The organization of the Church 
 gave great satisraction to tl;. Methodist people generally, for 
 xiow instead of being <'epoiiJen! as they had heretofore been 
 on th(! ministers c! 'iiffM-nt churches for the ordinances of 
 Christianity, they coul-.i iook to their own church and to their 
 own ministers for tii-^c appendages of a Christian Church. 
 Nor had it been, as before stated, at all times possible for the 
 Methodists to avail themselves of these thino-s, even throujih 
 the ministers of other churches. On the breaking out of the 
 
ORUANJZATION OF THK OUURCII. 
 
 es 
 
 revolutionary war, us already shown, most of the English Epis- 
 copal clergy had left their flocks, and the greater part of them 
 who remained, were anything but fit, in point of moral charac- 
 ter, to preach the gos])el, much less to administer the sacred 
 ordinances of the church. The Presbyterian and Congrega- 
 tional ministers would n(jt baj)tize a child unless at least one 
 of the parents )>rof.'ssed faith in the doctrines of Calvin ; nor 
 would they admit the Methodists to the Supper of the Lord. 
 While the Baptists, as a matter of course, would neither bap- 
 tize the children nor admit to the communion any but those 
 who had been immersed. And besides all these considerations, 
 by each and all of the denominations just mentioned, the Meth- 
 odists were looked upon not as a Christian community, but 
 as a Society of heretics ; a band of wild enthusiasts ; a com- 
 pany of dangerous fanatics. In addition to these considera- 
 tions, the Methodists had U-en converted through the instru- 
 mentality of men who were above all others the most proper 
 persons to feed the tiock of Christ, of whom the *' Holy Ghost 
 had made them overseers." It need not therefore create sur- 
 prise that at the organization of the Methodist E[iiscopal 
 Church, with a ministry fully qualified to administer all the 
 ordinances of the gospel, a sensation of joy and gratitude 
 ehould be experienced throughout the entire connection, and 
 that the provision made by Mr. Wesley, the father, the founder, 
 the Apostle of Methodism, for tlW- perpetuation of the privi- 
 leges of Christianity should be b«Hed by all, both preachers 
 and people. Nor was the step taken in the organization of the 
 church hailed with greater pleasure than it was followed by 
 the most beneficial results. The great Head of the Church 
 sanctioned the doings of his ministers and servants, and by the 
 frequent outpourings of his Spirit upon the j)eople gave evi- 
 dence of his divine approbation, »i^' applied his own seal to 
 the ministry of the church. 
 
 After a harmonious session of several days the ministers, 
 of whom twelve were ord^tined at this conference, and the 
 
 f 
 
i: 
 
 66 
 
 KJ'ISOOI'AL MKillOOItM. 
 
 preacliors sopiintt.'d for their rcsj)('C'tiv(! tiulds of livbor. Mr. 
 (rarrcLson at>d Mr. C!roin\vell liaviiig been ap[)oiiited to Nova 
 Scotia, soon after left for tliat distant part of tlie north to labor 
 for the b(>nofit of the loyal refugees who had fled A-om the 
 United States, during the war, to that province, and who, not- 
 withstanding their attachment to the IJritish cause, were many 
 of them sincere Christians. These and other Methodists from 
 England required pastoral care, and Mr. (iarret^on willingly 
 consented to leave his own land for their sakes and the gos- 
 pel's, and in that province had tlie satisfaction of seeing the 
 work of (jtod rtivived, and men's rouls converted. 
 
 ])v. Coke and Mr. v\sbury as joint su))eriiitendents of the 
 Methodist E[)iscopal Church, soon commenced a course .of 
 arduous labors for the advancement of the cause of Christ in 
 different parts of the land. Instead of being confined to a 
 small State, or territory, as their diocese, they considered the 
 continent as their i)arish. Jlence they were almost constantly 
 engaged in travelling from State to State, preaching tlm gos- 
 pel of the Kingdom and making full proof of their ministry. 
 One im{)ortant work which the superintendents had in view 
 even before the church was organized, was the establishment 
 of a Methodist college for the benelitof the cliildren and youth 
 of the membershij). After soliciting donations, &c., a sufficient 
 sum was secured to warrant the erection of a prop(;r building, 
 and the week after the adjournment of the conference just al- 
 luded to, a site was selected about twenty-five miles from Bal- 
 timore, and orders given to commence th(i building; and in a 
 sliort time a beautiful, yet modest structure arosi; to grace the 
 banks of the Chesapeake ]^)ay, and to throw its commanding 
 outlin(>s along the course of the Sus([ueliannah River. In due 
 time the college was opened under the most flattering auspices, 
 and in honor of the two superintendents who were its actual 
 foundewH, it was named Cokesbury College. After flourishing 
 for about ten years from the time of its commencement, it was 
 consumed by fire in the year 1775, and the Connection thus 
 
mmmm 
 
 mmm 
 
 ■m 
 
 DR. COKKS KKTURN TO ENGLAND. 
 
 67 
 
 lie 
 
 lost th(» ontini siiin (*x|k'I1(1(!(1 iijioii its (M'cction, ainoUMtiiio- tu 
 ten tliousHiul puuiuls, or torty tliuiisaiul dolliirs. 
 
 After this calamity, Mr. Asbury bpcaiiic disoourawd about 
 the educHtional interests of the churdi, and tlioui;'ht it useless 
 to make any farther attempts at rcbuildinij^; but Dr. Coke, 
 whose love of sound learnin<;-, and zeal in its behalf, surpassed 
 that of his pious colleague, at once determined to make an- 
 other effort; and being encouraged by the liberality of a few 
 wealthy friends in Baltimore and other places, a l';rge build- 
 ing in tliat city w;is purchased for tiu^ sum of twenty-tive 
 thousand dollars, and the college was again opened under even 
 more favorable circumstances than the former one ; but, alas ! 
 a fati; similar to that which befell the former one awaited it, 
 and in a short time the college and the church connected with 
 it were burned to the ground. This latter calamity more than 
 ever discouraged the; friends of education among the Method- 
 ists, and for a numijer of years little or nothing was done to 
 revive an interest in this direction. 
 
 Shortly after making pro\ision for the erection of the lirst 
 college and after the adjournment of the Baltim<jre Conference 
 in JutK!, Dr. (.'oki', having fulfilled his mission for the present, 
 returned to Europe, where he was exposed to much obloquy 
 and reproach from the Iligli (Miurch Episcopalians of England, 
 •who thouiiht, or i»retended to think that his ao-encv in the 
 organi/.ation of tin; Methodist Episcopal Church w;is incon- 
 sistent with his relation as a (Jhurch of iMiglaiid minister. 
 Historical fidelity also re([uires us to notice that Mr. Charles 
 Wc^sley, who hail been opposed to the course pursued by his 
 brother John in tin; ordination of 1 >r. ( 'oke to the su|ierin- 
 tendency of the American Societies — not only was dissatisfied 
 with Dr. (Joke on that aeeouiit, but in an anonymous pubhcation 
 commented sevendy on the doctors procet^lings in America as 
 it relates to the organization of the church, and especially the 
 reasons given by the doctor for such organization, in liis sermon 
 preached at the consecration of Mr. Asbury. In this scrmpu 
 
 I 
 
m 
 
 RPISrOl'M. MKTHOUISM. 
 
 h(^ auitnadvoiit'il in si voiv terms upon tlic conduct and morals 
 of the American Episcojial clergy, ius well as rellected in plain 
 language upon tlieir political and parasitical character, and 
 gave the ahove, with the altered political condition of the 
 country, as reasons for the separate existence (jf the Methodists 
 as a body. It was said by the anonymous writer referred to, 
 that the doctor had condemned the constitution of his own 
 country; Uiat he had vililied his clerical brethren in America; 
 that ho had contradicted the uniform declarations of John and 
 Charles Wesley in relation to separating from the church, ifec. 
 To those severe charges the doctor replied in substance : that 
 lie beli(!ved the constitution and government of i^ngland to bo 
 6U{)erior to any other for the jiritish empire, but that both 
 were liable to abuse, and had been abused in the case of the 
 American Colonies ; that the churches in America were, in 
 general, tilltid with the |)arasites and bottle co!nj)anions of the 
 rich and great ; and that the drunkard, fornicator, and extor- 
 tioner triumphed over bleeding Zion, because they were tuithful 
 abettors of the ruling powers; and he indignantly denied that 
 tho Episco})al clergy in America were his brethren, that while 
 he would esteem it an honor to sit at the feet of several of them, 
 generally, they were the most wretched set of men that ever 
 disgraced the Church of God ; that he had dotie nothing in 
 relation to the organization of the Methodist Church but by 
 delegated power received from Mr. Wesley. These charges 
 against Dr. Coke by such a man as Charles Wesley not only 
 show the High Church, and ultra-loyalist principles of the lat- 
 ter, but the difficult position which the former sustained as a 
 clergyman of the English establishment, and at the same time 
 as the joint head of an independent church in the American 
 Republic. The reply also vindicates the doctor in the fullest 
 manner from the charges preferred against him l)y his anony- 
 mous accus(ir. 
 
 While Dr. Coke was thus defending himself against the mis- 
 representations of mistaken brethren in England, Mr. Asbury 
 
IIIK rm.K OK lilSIKJl' ADOl'TKU. 
 
 69 
 
 remained at liis post in Aiiiciica, tr.-ivcHiiiu; tVoin jilacfi to placo 
 and overseeing the wiJik iis a laitlitiil superintendent. Tiio 
 great increase of preachers made it inconvenient for aii to meet 
 togetlicr in one conference; accordingly, in 1780, tliroe con- 
 ferences were held, one in North Cai'olina, one in Virginia, and 
 another in IJaltiiiiore. In the fjUowing year, 178Y, three con- 
 ferences were also held, being presided ov(;r by Dr. Coke and 
 Mr. Asbury, the former of whom had again visited America, 
 but as t])e doctor did not design to mal<e his stay permanent, 
 and as some dissatisfaclion arose from his having changed tlio 
 place and timii for holding the conference, it was agreed that 
 the doctor should only exercise the Kpiscopal oflice when in 
 America. 
 
 This year also the title lUshop was inserted in tlie Discipline 
 instead of the title S/ipci'iHtciK/oit as before used, probably for 
 tiie following reasons among others : Tt is a shorter word, and 
 consequently more convenient for address ; it is more exj»ressive 
 of the actual relation sustained by the persons to whon» it vtas 
 apj)lied than superintendents ; it has precisely the same signifi- 
 cation as overseer, which latter relation was sustained, and is 
 sustained by the p]pisco])acy of the Methodist Episcopal Church ; 
 it was also more scriptural ; and lastly, the title was better 
 understood by the people generally than superintendent or 
 overseer could be, when ajiplied to an officer in the church. 
 Another reason may also have induced the preachers to 
 bestow, and the superintendents to accept the title of Bishop 
 — a disposition to claim for the nevvlv orijanized church, 
 an episcopacy as scriptural at least in its character as any 
 other episcopacy upt)n earth ; and this claim not only the 
 bishops, but the conference, and (;ven Mr. Weslev himself w^ere 
 willing to avow everywhere, openly and boldly ; althcnigh it 
 must be admitted tiiai the latter, whilt; he viewed himself to 
 be a scriptural Epiacopus or liishop, as much so as any man 
 upon earth, was, nevertheless, prejudiced against the use of the 
 term ; and while he ordained Dr. Coke, and gave him authority 
 

 ! 
 
 I 
 
 ft 
 
 I 
 
 i 
 I 
 
 ,0 KIMSCol'AI, MKTHOUISM. 
 
 to ordain Mr. Asli'.iry, aiitl provided a form of service fur such 
 ordination to the ollicc- of a bishop in the Church of Ood, he 
 preferred the more modest title of superintendent. Hence ho 
 expresses his fears in a letter to Mr. Asbury, that the latter was 
 gettini^ proud, and even reproves him for suil'ering himself to 
 be called a bislio]i; not that he doubted the fact of bis being 
 Buch, but doubted the propricity of u^ing such terms or having 
 them ap[ilied to each other as Methodist ministers. This, how- 
 ever, was a mere matter of taste with Mr. Wesley, whose ex- 
 traordinary humilily would not allow him t-ven to call a college 
 esstablished in America by his preachers, by a more dignitit^d 
 name than School. Notwithstanding the objections of Mr. 
 Wesley to the assum[»tion of the title, and his fears that the 
 Methodist K[)iscopacy would become lordly and overbearing 
 hke th(^ hierarcliit.'s of Kurope in conseipience of such title, 
 the preachers continued to emj)loy the term; and although over 
 sixty years have passed since the; use of the same, and the 
 original bislH)j>s have long sinc(r bei^n numbered with the dead, 
 and although in)j)ortant changes have been ett'ected in relation 
 to the persons filling the episcopal chair, and in regard to the 
 duties of their ofVice ; yet we iiave failed to see the lordly air, 
 the pompous pride, the gorgeous vestments, which, by the op- 
 posers of the title, were no doubt held in reserve for the Metho- 
 dist Episcopacy, but have reason to thank God that the purity 
 and simplicity of the e])isco))al character liave thus far been 
 preserved among us, and not merely preserved, but modified 
 and rendered sti'l niore simple and acceptable to the church 
 and tlie ministry: 
 
 During the war, the ^Methodist Chapel in the city of New 
 York — while the British troo|)S remained — had been forcibly 
 converted into a soldiers' barracks, by which the Society was 
 deprived of a place of woiship, and the interests of religion suf- 
 fered materially from this and other causes. Indeed while the 
 war lasted, the Methodist Society in New York became almost 
 extinct. For several years, such was the difficulty of holding 
 
UKI.KilOl'S SIATK OF NKU KNtJLAND. 
 
 11 
 
 conitiuniifati(;ii with the city, that no jji-cacihcrs svciv appoiiitod 
 hy thii i^oiiferoncii : hcnco th(^ Society in N<nv York, though iK^t 
 fori^otten or lost :,ight of, occiqticcl no prominent place in the 
 histo'y of the church diirini^ the above period, neither had 
 any conference been held iiortli of Baltimore since the com- 
 mencement of th<f war; but in tin; year 1787, l')i.shop.s Coke 
 and Asbury in company, visitcjd ilu; city, and by tieir preach- 
 ing and other labors^ awakened a ik'W interest in behalf of the 
 cause of Methodism. Tht; Methodist preachers also began to 
 extend their labors to the north and east of New York city, 
 and in 1788, several new circuits were formed on the banks of 
 the Hudson river and Lake Champlain. Mr. (hirrettson, who 
 had returned from Nova Scotia, was requested by l>isho[> 
 Asbury to ])eiietrate the country north of N(!vv York and form 
 as many new circuits as possible. To aid him in this work, 
 several young ami zeaK)Us preachers were plac<'d uiah r his 
 direction, and these going forth in the name of the Lord, were 
 abundantly successful in their labors, as is ])roved from the 
 fact, that a number of circuits were added to the list at the con- 
 ference held the ensuing year in New York city. Among 
 the; 3 new circuits, were Niwburgh, Coluujbia, Coeyman'.s 
 l*ateiit, Schenectady, and Stamford, Conn. 
 
 SECTION V. 
 
 As the year 178J was tlie one in wliich Methodism was 
 introduced into New England, a brief account of the obstacles 
 to be overcome in its introduction may be interesting to the 
 reader. iM'om the earliest settlement of New England by the 
 "pilgrim fathers," Congregationalism had been the established 
 form of religion in all the New England Colonies, witli the ex- 
 ception of liliode Island. Churches were built, and ministers 
 were supported by law. The people were taxed for such sup- 
 port; nor did the change of civil government during tho revo- 
 
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 IMAGE EVALUATION 
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 WEBSTER, N.Y. USM 
 
 (716)172-4503 
 
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72 
 
 EPISCOPAL METHODISM. 
 
 lutionary war eH'ect any luuterial change in the ecclesiastical 
 affairs of New England. For many years after the Independ- 
 ence of the United States, Congregationalism remained the 
 established reliaion of several of the Northern members of the 
 Confederacy. Besides the above facts the churches were not 
 only Calvinistio, but were severely rigid and tenacious in their 
 religious tenets, and peculiarly hostile to the doctrines of general 
 redemption and free grace, as taught by the Methodists. In 
 addition to these opposing influences which the Methodists had 
 to encounter, was another, still more formidable than either — 
 the low state of religion in the New England churches, and 
 the prevalence of Unitarianism among their members. 
 
 In this state of things the Rev. Jesse Lee, who may well be 
 called the apostle of New England Methodism, was sent by 
 Bishop Asbury to proclaim the doctrines of free salvation to 
 the inhabitants of New England. He immediately rej)aired to 
 bis new field of labor, and his reception by the people may be 
 learned more perfectly if we quote his own words. He says in 
 his journal" "I arrived in Norwalk, and went to one Mr. 
 Rogers, where one of our friends had asked the liberty for me 
 to preach. When I came Mrs. R. told me her husband was 
 from home, and was not willing for me to prei.ch in his house. 
 I told her we would hold meeting in the road rather than give 
 any uneasiness. We proposed speaking in an old house which 
 stood just by. but she was not willing. I then spoke to an old 
 lady about speaking in her orchard, but she would not consent, 
 but said we would tread the grass down. So the other friend 
 went and gave notice to some people, and they soon began to 
 collect and we went to the road where we had an a])ple-tree to 
 shade us. When the woman saw I was determined to preach 
 she said I might preach in the old house ; but I told her I 
 thought it would be better to remain where we were. So I be- 
 gan on the side of the road, with about twenty heai-ars. After 
 «nging and prayer, I preached on John iii. 7, ' Ye must be born 
 again.^ I felt happy that we were favored with so comfortable 
 
^mm 
 
 THB "NEW LIGHTS. 
 
 73 
 
 a place. M >st part of the congregation paid particular atten- 
 tion to what I said, and two or three women seemed to hang 
 down their heads as if they understood something of the new 
 birth. After preaching I told the people that I intended to be 
 with them again in two weeks, and if any of them would open 
 their houses to receive me I should be glad, and if they were 
 not willing, we would meet at the same pl.ice ; some of them 
 came and desired that I should meet at the town-houpe the 
 next time ; so I gave consent. Who knows but I shall yet 
 have a place in this town where T may lay my head ?" 
 
 From Norwalk he went the next day to Fairfield, and put 
 up at a tavern. On declaring his errand the women of the 
 house asked him if he had a liberal education, He replied 
 he had just education enough to carry him through the coun- 
 try. After some difficulty he obtained permission to preach in 
 the court-house to between thirty and forty people, among 
 whom was his hostess. On his return to his lodgings he pray- 
 ed with the family, tarried all night, and It^ft in the morning 
 without charge ; and received a hearty invitation to call again. 
 After preaching in several places he went to Straifurd, and put 
 up as usual at a tavern, lie applied to the pei^son who had 
 charge of the town-house for liberty to preach therein. The 
 man said he did not know much about the Methodists ; they 
 might be like the New Lights. Mr. Lee told him he did not 
 know much about the New Liijlits, but some thoujjht the Meth- 
 odists preached like them. " Well," said the man, "if you are 
 like them, I would not wish to have anything to do with you." 
 Mr. Lee inquired what objiuition lie had to the New Lights. 
 " Why," said ho, " they went on like madmen : there was one 
 Davenport that would preach, and holloa, and beat the pulpit 
 with both hands, and cry out, ' Come away, come away to the 
 Lord Jesus Christ. AVhy don't you come to the Lord V till 
 he would foam at the mouth, and sometimes continued it till 
 the congregation wiuld be praying in companies about the 
 house." " For my part," says Mr. Lee, *' I wished the like 
 

 74 
 
 El'ISCOTAL METHODISM. 
 
 work was among the people again." He at last gained con- 
 sent to use the town-house, where he preached to a large con- 
 gregation, and at the close of the service was hospitably enter- 
 tained for the night. 
 
 Thus tliis pioneer of Methodism went from place to place, 
 and from State to State, generally meeting with a cold recep- 
 tion at first, and some opposiiidn from the ministers of the 
 "standing order," but leaving a favomlde impression behind 
 him on the minds of the people, and forming small Societies in 
 dirterent places. The first Methodist Society formed in Con- 
 necticut was in Stratford, and consisted of only three females; 
 but this small number was the germ of a large and flourishing 
 Society which remains to the present day. On Stratford Cir- 
 cuit also was erected the first Methodist church ever built in 
 New England. It was called Lee's Chapel, in honor of the 
 first Methodist preacher who visited those parts. 
 
 Before the session of the ensuing conference, Mr. Lee visited 
 the city of Boston, and immediately after his arrival there, en- 
 deavored to find some house in which he might preach. He 
 conversed with many on this subject, but every expedient to 
 find a place failed. None would encourage him, none would 
 put themselves to the trouble of assisting him in finding a place 
 to preach. Ho accordingly gave as extended a notice as possi- 
 ble, that on the day following, — Sabbath, — at 6 o'clock in the 
 afternoon, he would preach on Boston Common. At the time 
 appointed, a large congregation attracted by the novelty of the 
 occasion assembled on the Common, and heard the word with 
 considerable attention and solemnity. On a second visit made 
 in a short time after the first, he had the privilege of preaching 
 in a private house, atul in a vacant Baptist meeting-house. 
 He also preached on the Common to an assemblage of five 
 thousand people. 
 
 After visit' ng different cities and towns in Connecticut, Mas- 
 sachusetts, Vermont, and New Hampshire, embracing a circuit 
 of hundreds of miles -n extent, and requiring several thousand 
 
 \ . 
 
l(4*lfP»lf,- ■W*'^' "''.■''5i¥'^*fH^W'»|illi!';'- »' 
 
 
 "TWl 
 
 SOCIETY ORGANIZED IN BOSTON. 
 
 it 
 
 miles' travel, Mr. Lee attended the conference held in the city 
 of New York in the year 1790, and at this conference was ap- 
 pointed by Bishop Asbury to the city of Boston. On his arri- 
 val at the latter city, he tried in vain to get a place in ^vllich 
 to preach. He applied to the high sheriff and clerk of the 
 court for liberty to use the court-hoi; e, but was peremptorily 
 refused. One of his friends next tried to obtain a school-house 
 but a plain and positive refusal was the result of the applica- 
 tion. Disheartened with the attempt to introduop, Methodism 
 into Boston, he went to Lynn and organized a Society, and 
 after spending a few days in that place, returned to Boston 
 again for the purpose of renewing his efibrts ; but everything 
 remained as dark and forbidding as b<3fore, having no place to 
 preach in, no friendly voice to welcome the youthful preacher to 
 their home, and he having but two shillings in his pocket to 
 pay for his board and lodging. Mr. Lee under these circum- 
 stances, instead of confniing himself to Boston, visited several 
 towns and villages in the State, and occasionally returning to 
 his appointed field of labor, and making an attempt to secure 
 a place wherein to preach. At last a room in a small private 
 house in the north end of the city was obtained, where he oc- 
 casionally preached to a small number of hearers, but it was 
 not until July, 1792, that a Society was organized in Boston, 
 consisting of but a few poor members. The Society thus form- 
 ed obtained at length liberty to worship in a school-house, and 
 after having used it a few times, it was taken from them. They 
 next rented a chamber in the skirts of the city, and finally 
 undertook to build a small meeting-house, but being poor 
 they could do but little toward paying for it. Aid, however, 
 was procured for them in Baltimore, Philadelphia, New York, 
 and other places, and in 1795, the corner-stone of the first 
 Methodist Chapel in Boston was laid, since which period Meth- 
 odism in ihat city and the surrounding country has increiised 
 its numbers and influence so much, as to render the Metho- 
 dist Episcopal Church one of the most respectable denoraina- 
 
 7 E 
 
■pp^ffv 
 
 .V^"' ^v 
 
 1G 
 
 Ei'ISCOI'AL METHODISM. 
 
 tions in New England, having hundreds of able ministers and 
 thousands of intelli";ent members. 
 
 SECTION VI. 
 
 On the 2d day of March, 1791, the venerable and apostolic 
 John Wesley, the father and founder of Methodism, died in the 
 86th year of his a<^e, in his own house, in the city of London, 
 after having preached the gospel for sixty-four years. The 
 death of this distinguished man produced much sorrow, not only 
 in Eniiland where he was best known, but in America. The 
 tidings were received with undissembled sorrow, especially by 
 the ministers and preachers of the Methodist Episcoj)al Church. 
 A great man had fallen in Israel, and it was but proper that 
 his sons in the gospel should weep when their spiritual father 
 and head was taken away from them. None however received 
 the afflictive intelligence with greater sorrow than Bishops Coke 
 and Asbury. The former, on first hearing of the sad event, 
 began to make preparations for his departure for England, 
 that he mitrht min(;le his tears and sorrows with those of his 
 brethren in his native land. On his way he stopped at Balti- 
 more and preached a sermon on the occasion, and shortly after 
 set sail for Europe where he arrived in safety after a short and 
 pleasant voyage. Having mentioned the death of Mr. Wesley, 
 whose dying words were, " The best of all is, God is with us," 
 and the departure of Dr. Coke for England, we will resume the 
 thread of our narrative in relation to the extension of the work 
 in America. 
 
 While Mr. Lee was operating at the north and east. Bishop 
 Asbury, Mr. Garretson, and others were laboring in other parts 
 of the land, entering into new fields of labor, organizing many 
 new Societies, and forming new circuits. The work had spread 
 80 much, that it became quite inconvenient for the preachers to 
 meet together in one general conference ; hence district confer- 
 
rJUST OKNEHAL CUNFEKENCK. 
 
 11 
 
 ences, so called, were held in different parts of the country to 
 the number of thirteen or fourteen in each year ; but as no one. 
 of the conferences possessed legislative powers, it became neces- 
 sary to ailopt some j)lan by which the conferences might be 
 represented, when it became necessary to leijislate on the af 
 fairs of the Connection. Uishop Asbury recommended a coun- 
 cil to be composed of the bishops and presidinjj; elders, aiu' 
 after some debate amontjj the preachers, the advice of the bish 
 op was approved of, and the council was accordingly formed. 
 After two sessions, however, of the council, it was found that fe. 
 m.ijority of the preachers who had voted for it had changed 
 their minds in leference to its utility and propriety, and it cop- 
 sequently was disorganized, and in its place a general conference* 
 was called, which met in Baltimore, in November, 1792, and 
 was composed of all the travelling preachers then in full con- 
 nection. At this conference several important alterations in 
 the economy of Methodism were proposed by some of th*- 
 preachers, and among those, one wliieh would limit the power 
 of the bishops in stationing the preachers. The leading advo- 
 cate of these alterations was the Kev. James ( )' Kelly, a popular 
 and highly gifted presiding elder from Virginia ; but as a large 
 majority of the ministers present objected to such changes, the 
 mover of the same telt grieved, and withdrew from the church, 
 and having many friends in Virginia, he succeeded in inducing 
 many to follow his example, and with those seceders he organ- 
 ized during the ne.xt year a church with the title of liepublicaa 
 Methodists, which however soon became merged in the Uiiitv- 
 rir.ii Baptist, or Christian denomination, and thus lost its iden- 
 tity, while the leader of the secession himself, at last lost his in- 
 fluence, and died in obscurity. 
 
 At the above conference the presiding elder''s office was es- 
 tablished, for although the bishops had previously appointed pre- 
 sidiiiiT elders, it had been done without the action of the confercn- 
 ces, and as some had objected to the usage of the bishops in this 
 respect, a majority now fully sanctioned their doings, and for- 
 
' 
 
 i^^ 
 
 7t 
 
 Kf'lSOOI'AL MKTJlODiSM. 
 
 inally authorize' tlieir appointment in the futuro. Various otlier 
 im|»orta:it rules were passed, and after a session of some days, 
 tlie conference adjourned, having resolved to have another Gen- 
 eral Conference in four years from that time. 
 
 IJetween the sessions of the (reneral Conferences of 1792-6, 
 the Methodist preaclrers continued in their work of saving souls 
 and forming Societies, gradually extending the borders of the 
 I'hureh, and embracing within its fold entire states and the in- 
 habited portions of the adjoining territories. A considerable 
 foothold was obtained in Rhode Island, where the first Methodist 
 sermon had been preached in Charlestown in 1789. In 1794, 
 a church was erected in Warren, and was opened for worship 
 on the 24th day of September of that year. A Society was 
 also formed in Provincetown in 1795, and soon after, an 
 attempt was made to build a church. Tlio timber was pro- 
 cured at a distance and brought to tlie place by water. In the 
 meantime, persecution began to rage, and a collection of those 
 hostile to the Methodists met in the night, and taking the most 
 of the timber to the bottom of a large hill, they cut it to 
 pieces and made a pen oi" -t. They then j^rocured a sailor's old 
 hat, jacket and trowsers, and stuffing them so as to represent a 
 man, they fastened the effigy on the top of the pen, and then 
 tarred and feathered it These persecutions, however, did not 
 discourage the members, but laying their plans anew, they pro- 
 cured more timber and soon built themselves a comfortable 
 house of worshij). 
 
 The first Methodist church in Maine was erected in the town 
 of lieadtield in 1794-5. The first Society formed in New 
 Hampshire was in the town of Chesterfield in l795, and the 
 first circuit formed in Vermont was in 1790, and was called 
 Vershire circuit ; and for the first time in the history of the 
 Methodist Episcopal Church, Societies were found to exist in all 
 the United States, 
 
 At the session of the General Conference of 1796, tliere 
 were one hundred and twenty ministers present. At this 
 
' ''"71 
 
 CAMr-MKKTINOS. 
 
 70 
 
 ooiift'rence it was ajjrat'd that the annual oonfuionoes, which 
 iiad previously been called district conferences, should l)e 
 reduced to six in numbt r, and be called yearly conferences, as 
 follows : New Enj^land, ]'hilad('li)hia, lialtiinore, Vir(i;inia, South 
 C^aroiina, and the Western Yearly (.'onferences. The Chartered 
 Fund was also instituted, and after introdueiuii a few chani;-es 
 ill the discipline, the conference adjourned to meet in the 
 year 1800. 
 
 At the (General Conference of 18U0, IVishops Coke and As- 
 bury presided, as they had done at the two previous ones : but 
 Dr. Coke havinn^ received a very urii>-ent call from the British 
 Conference to labor more especially for the beiierit of the Wes- 
 leyan Missions in the West Indies, and in Ireland, the General 
 Conference with some regret consented to jjive up the doctor 
 for a short time, and in reply to the British Conference, state, 
 that in compliance with their request, " We have lent the 
 doctor to vou for a season, to return to us as soon as he con- 
 veniently can, but at the farthest by the meeting of the next 
 General Conference." To supply the doctor's lack of service, 
 Richard Whatcoat — who accompanied Doctor Coke in his first 
 visit to America, and who had been ordained a deacon and an 
 elder by Mr. Wesley in 1784 — was elected and ordained a 
 bishop of the Methodist Episcopal Church. 
 
 It was about this period that camp-meetings first began to 
 be held. Although at present mostly confined to the Method- 
 ists, they originated among the Presuyterians and Methodists 
 under the lal>ors of two brothers by the name of M'Gee, the 
 one being a Presbyterian and the other a Methodist minister. 
 In the year 1799, these two brothers set off on a tour from 
 Tennessee toward the state of Ohio. On their way they stopped 
 at a settlement on the Red River to attend a sacramental occa- 
 sion in a Presbyterian congregation. The Methodist brother 
 was invited to preach by the pastor of the church. He con- 
 sented, and was followed by his Presbyterian brother, ai.d thev 
 by another Presbyterian minister. During the preaching of 
 
w^i^mmm' 
 
 80 
 
 KI'IKt'dl'AI. METIIODIKM. 
 
 \ 
 
 tlie latter, n wotu.ih in the coiigrocfation shoutod nlourl the 
 jtraisos of (Jod. 'I'liis shoutiiij^ otloridod the pastor and the 
 minister who was proachinij wlion it tooii jihice, so that they and 
 another minister present left the honse, hut the two hrolhers re- 
 mained, and such wore the continued manifestations of the power 
 of (Jod, that the entire conijjrei^ation was moved hy the mighty 
 iiivisihie impulse. William M'CJoe, the 1'resbyterian, felt suoh 
 a shock of divine power, that not knowing what he (Hd, he left 
 liis seat and sat down on the floor, while John his brotiier sat 
 trembling under a consciousness of the divine presence. Al- 
 though expected to preach again, h(! arose, and told tlie people 
 that his feelings would not allow him to do so, but exhorted 
 them to surrender their hearts to the Lord. Such was the 
 elK'ct of this meeting, that the j)eople came in crowds from the 
 surrounding country to see and hear for themselves, the won- 
 derful works of (iod. lint as no house could contain the mul- 
 titude, and the people wished to remain for several days, and 
 accommodations for board, lodging, <fec., could not be readily 
 obtained, they saw the jtropriety of bringing provisions and 
 bedding; and some built temporary huts or tents, jis places of 
 shelter ; and thus we see the beginning of camp-meetings — a 
 j)recious means of grace which Inis been blessed to the conver- 
 sion of tens of thousands of sinners and the sanctification of 
 hundreds of believers. 
 
 The results of this first camp-meeting casually convened, 
 induced the ministers above named to appoint another, and still 
 another in different parts of the country ; at each of which, the 
 power of (lod was displayed in the most wonderful manner, and 
 it has been stated by an eye and ear witness of the scenes 
 alluded to, that the ^ eople under the power of the Word, fell 
 like corn before a storm of wind ; and what added greatly to 
 the interest of such meetings, was the spirit of union and 
 brotherly love exhibited by ministers and members of different 
 denominations, for each other. Here the Presbj terian, the 
 Methodist, the Baptist, all cooperated heartily in ihe work of 
 
TT^ 
 
 ^^^mm 
 
 KFFKC'IK t>K CAMI'-MKETINOS. 
 
 81 
 
 God ; and ns tliey thus cooperat'd, the rt'vival flame roso 
 liigher and highiT, and spread wider and \vid<T, and such was 
 tho excitonient produced by these nieetini^s, that in Kentucky, 
 from three to twenty tliousand were frequently in attendance, 
 and although no doubt many went merely from motives 
 of curiosity, and others to mock and sneer, yet many at- 
 tetided with a sincere desire to be benefited, and fre(juently, 
 those who went to scoti", returned to pray. An amusing, yet 
 instructive incident of this kind occurred at one of these 
 meetings, held we believe in Kentucky. A gentleman and lady 
 of note in the fashionable world, attended the Caneridge camp- 
 meeting, and while they were on their way amusing themselves 
 at the expense of the deluded worshippers — as they thouglit 
 tbem to be — and while they saw, in t/ieir imagination, numbers 
 falling to the ground all around them, they, in a moment of 
 hilarity and glee, made a sportive agreement that if either of 
 them should fall under the power, the other should by no 
 means forsake the fallen one. They at length arrived on the 
 ground, but had not been present long, before the lady fell 
 under the word. The gentleman, frightened at the sight of 
 his fallen companion, and regardless of his agreement, and 
 afraid probably that a similar fate awaited him, fled with the 
 utm{>st precipitancy, but lie had not proceeded far, before he 
 sha'ed the fate he so much dreaded, wjis prostrated upon the 
 earth, and was soon surrounded by a praying circle of friends. 
 Such large meetings, composed as they were of all classes 
 in society, could not be expected to pass off without great ir- 
 regularity of conduct on the part of some, and of violent 
 opposition on the part of others. Many exaggerated statements 
 were made in refen>nce to the spiritual exercises at such meet- 
 ings, and many of the cold-hearted ministers, wlio were opposers 
 of the revival, were among the most prominent enemies of 
 camp-meetings, but in spite of the opposition of the professedly 
 good, and the hostility of the openly wicked, God sanctioned 
 •.hese feasts of tabernacles ; and such has been their acknowi- 
 
«» I 
 
 89 
 
 KI'ISCdl'AI. MKTIIOUISM. 
 
 edged utility ainonji; tin* Method ists, that while the Presbyle- 
 riaiis have loiij; since (hscardcd tlmin, as utisiiitcd to their tnode 
 of operation for the advaiieemeiit of reliyjion, the fornuM" liavo 
 conli'-ued them in most parts of the country from year to year, 
 ar.l at no forin-r time have camp-meotin^s been more freipient, 
 better attendi-d, or followed by more benelicial results than at 
 the present time. 
 
 About this time also, M(!thodism beijan to take deep root 
 in the provinces of Upper and Lower Canada, where it had 
 before been introduced by several zealous |»reachers of the 
 Methodist Kpiseopal Church, and other Methodists from Kni^- 
 land ; but as the author intends to speak of Canadian Methodism 
 in a separate section of this work, ho will in this place only 
 state, that at the period of which we are now tn-ating:, regular 
 circuits were in existence in different parts of these provinces. 
 (S.'e Section XII.) 
 
 In 1804, the fourth regular General Co^f.^.^ice assembled 
 in the city of Baltimore, it was compos.d of the three bishops. 
 Coke, Asbury, and VVhatcoat, as presf.lents, and one hundred 
 and twelve members. Among the irost important acts of this 
 conference was one establishing the liook Concern in the city 
 of New York, there having previously been published a few 
 Methodist books in riiiladelphia, at which place the Book 
 Cwceru was first located, but on a s nail scale. At this con- 
 ference also, the bounds of the sever.'. I yearly conferences were 
 fixed and printed in the Book of Discipline. The British 
 Conference having again requested the lab(jrs of Dr. Coke in 
 behaif of their missions, he was permitted to go under the 
 same restrictions as before imposed upon him — that he should 
 return by the next General Conference. 
 
 As nothing very extraordinary transpired in tlie interim be- 
 tween this and the succeeding General Conference of 1808, we 
 pass to notice the proceedings of the latter, so far as matters 
 of importance are concerned. 
 
 The fifth General Conference assembled in the city of Balti 
 
TIIK (iKNKSKK (ON FEIiKNTK FOUMKD. 
 
 88 
 
 more, Bishop A^lmry In-iiit^ tin* only Ijisliop prt'scnt. Bislmp 
 Wliatcoat had dicil two ycais pitvioiisly, in thi- 71st yi-ar of 
 his n\To, and Hishop Coke, lor certain roasons, liad not fodtid it 
 eonvonicnt to Icavn his work in Kiiropo for the purpose of at- 
 tending this conference. He, however, wrote to the confereiico 
 expressing his wilhngness to cojne over and labor, and hvo and 
 die witli them, hut that unless liis services were ncrensaiy to the 
 church in America, he preferred remaining where he thought 
 they were more needed, and where he could render himself 
 more useful. In accordaneti with these wishes, the conference 
 adopted resolutions commendatory of their absent bishop, and 
 consenting to his remaining in Europe until called to America 
 by the General Conference ; or all the annual conferences. At 
 this conference also, the Rev. Wm, M'Kendree was elected and 
 consecrated a bishop ; and provision was made for a delegated 
 General Conference, to be composed of one delegate for every 
 five members of an annual conference. It was also resolved, 
 that the General Conft-rence should meet on the first tlay of 
 May, 1812, and thetic(!forward on the first of May, once in four 
 years perpetually. Restrictive rules were also adopted, which 
 ha"e remained the same as originally adopted till the present 
 time, excepting the one which relates to the ratio of representa- 
 tion. As the constitution and powers of the General Confer- 
 ence will be referred to in a proper {)lace, it will be unnecessary 
 to enlarge upon the same in this section. 
 
 The bishops at this conference were authorized — if they 
 deemed it expedient to do so — to organize another annual con- 
 ference, in addition to the seven already organized by the Gene- 
 ral Conference. Accordingly, in 1810, the Geneset; Conference 
 wsis formed, embracing within its bounds the whole of Central 
 and Western New York, and the province of Upper Canada, 
 which province Bishop Asburv visited in tin; year 1811. 
 
 Crossing from the Indian village of St. liegis to Cornwall in 
 Canada, the bishop, after having been 
 
 States since the independence of the 
 
 citizen of the United 
 same, and having lived 
 
S4 
 
 KPISOOI'AL METIIOUISM. 
 
 I f 
 
 t 
 
 and preached in the colonies for a few years prior thereto, 
 amounting in all to forty years, at length sets foot upon a soil 
 protected by the flag of his native country, and it is no wonder 
 that under such circumstances the old man should have 
 " stranire feelinrrs come over hiiii." 
 
 The bishop proceeded up the province along the banks of 
 the St. Lawrence, and preached in most of the towns between 
 Cornwall and Kingston. After preaching in the latter place, 
 he re-crossed the river, or lake, to Sackett's Harbor, and soon 
 after, in conjunction with Bishop M'Kendree, he attended the 
 session of the Genesee Conference, which was held in Paris, 
 Oneida County, New York, and on its adjournment., the bish- 
 ops returned again to their travels through the Connection, 
 holding the conferences in Kentucky, and in Tennessee, and 
 also in South Carolina. 
 
 SECTION VII. 
 
 The Hrst delegated General Conference of the Methodist 
 Episcopal Church assembled in the city of New York on the 
 6rst of May, 1812. Bishops Asbury and M'Kendree were 
 present, and presided alternately. There were ninety delegates 
 in attendance. No bishop was elected at this conference, but 
 several important rules in lelation to local preachers were 
 adopted, as also resolutions in regard to raising money for mis- 
 sions, tlie publication of a monthly periodical, itc. &c., and after 
 a session of three weeks, the conference closed its labors ; and 
 soon after the adjournment, the United States declared war 
 against Great Britain. This unhappy event produced pernicious 
 effects upon the interests of true religion in the United States, 
 and brought the Methodists in the States and in the Canadas 
 into an unfriendly relation, and frequently into actual collisions 
 with each other. In consequence of this state of things, the 
 American preachers appointed this year to Canada, either ob- 
 
TUB "UEt'OrJM'-:!) METHODrST CHUKCH. 
 
 85 
 
 tallied permission to remain in tlio States, or having gone there, 
 returned home. The Canadian preachei-s, who of course re- 
 mained at their posts in Canada, were also prevented from at 
 tending the sessions of the Genesee Conference, to which they 
 belonj^ed, and were thus left to take care of themselves and 
 their flock in the best way they could, during the war. 
 
 In the year 1813, a small secession from the Methodist Epis- 
 copal Church took place in Vermont, which resulted in the or- 
 ganization of the " Reformed Methodist Church." The origi- 
 nator of this secession was the Kev. IMlny Brett, a member of 
 the New England Conference, who this year located, and suc- 
 ceeded in luring from the church several local preachers, in the 
 vicinity of Cape Cod. From thence he proceeded to Vermont, 
 and succeeded, through the assistance of Elijah Bailey, a locaj 
 preacher in Keadsboro', in drawing oflf a number of Societies in 
 that town and vicinity, and after having called a general con- 
 vention of all the disaffected ones, the Rev. Mr. Bailey was 
 chosen President, the Reformed MethoilisLs became a distinct 
 bod}', and Mr. Bailey became the apostle of the new movement. 
 Many local preachers and exhorters having joined them, they 
 at one period in their history gave some promise of becoming 
 quite a respectable denomination, having formed circuits in dif- 
 ferent parts of Vermont, New York, and Canada, but like ^ome 
 other secessionists, they finally became merged in other bodies 
 distinct from the above, so that at present the Reformed Meth- 
 odists liave scarcely an existence in any part of the United 
 States or Canada, although at the time of their greatest pros- 
 perity, they had live annual conferences, nearly a hundred 
 preachers, and several thousand members. 
 
 In the year 1814, the sad tidings reached the shores of Eu- 
 rope and America, that Bishop Coke had departed this life. 
 After having been more fully released from his engagements to 
 the American Connection, Dr. Coke gave his especial attention 
 to the cause of missions in the British Connection, of which 
 tnissioas he had the superintendence. He at length resolved 
 
<v 
 
 80 
 
 KPIsrOPAI. MF.TF?01)TfiM. 
 
 
 to establisli a mission in lirilisli India, and in company with 
 seven others, whom he had selected as assistants, he left Eiighuid 
 on the first of January. After being absent about four months, 
 and as the vessel which conveyed him nearod the port of desti- 
 nation, the doctor, wliile in his berth, was seized with a fit of 
 apoplexy, and on opening the door of his cabin in the morning, 
 was found dead upon the floor. His body was consigned to 
 the bosom of the great deep, with appropriate religious services 
 by his surviving colleagues. Thus ended the life and labors of 
 Bishop Coke, who, although having some enemies while he 
 lived, had many warm friends, and who was himself the true 
 friend of Methodism, in America, and in his native land, — a 
 man whose life was entirely spent in the service of the church 
 of God, and who, no doubt, exchanged the trials of this life for 
 the inheritance of the sanctified in heaven. 
 
 Before the session of the ne.xt General Conference, a still 
 greater calamity than the ])receding one befell the Methodise 
 Episcopal Church. This was nothing less than the death of 
 the apostle of Methodism in America — Bishop Asbury — which 
 occurred on the 31st of March, 1810, near Fredericksburg, in 
 Virginia — aged seventy years. His health, for several yeai-s, 
 had been declining, in consequence of his toiistant exposure to 
 heat and cold, and all the hardships and vieifssitudes of an itin- 
 erant life. Ills remains were finally deposited under the pul[)it 
 in a vault, in the Eutnv-street church, Baltimore. Thus per- 
 ished the mortal exist nee of a man, a Christian, a Christian 
 minister, and a truly aposlolic bishop, who, during the forty-five 
 years of his ministry in America, preached, probably, not far 
 from twenty thousand sermons, and travelled not less than two 
 liundred and seventy thousand miles — a distance equal to more 
 than ten times the circumference of the earth ! 
 
 In the- year 1815, another secession from the Methodist Epis- 
 copal Church took place in Philadelphia, the subjects of it be- 
 ing colored people. At an early period in the history of the 
 Methodist Episcopal Church, its ministers had taken a lively 
 
<v- 
 
 SECE.SSIOX OF COLORKD MKMRKKS. 
 
 87 
 
 interest in the spiritual welfare of tlie colored people, whether 
 bond or free. Under the preaching of these ministers, many 
 hundreds and thousands of the African race were converted to 
 God, and very generally gave good evidence of such conversion, 
 by an upright course of conduct. Of those tlius converted, 
 a considerable number, possessing both gifts and grace, were 
 licensed to exhort and j)reach, and a few had been ordnined to 
 the offices of deacon and elder. Among these last was Rich- 
 ard Allen, a local preacher of Philadelphia, who had once been 
 a slave, but had procured his freedom, ami had acquired wealth 
 and influence among his colored friends. By the aid of the 
 whites, the colored Methodists succeeded in building a neat and 
 commodious church, and were regularly recognized as a Meth- 
 odist Episcopal Church, and were placed undt-r the pastoral 
 charge of a white minister, stationed by the ])residing Bishop 
 of the Philadelphia Conference. For some years everything 
 went on prosperously and harmoniously between the white and 
 colored Methodists, but at length mutual distrust aiid dissatis- 
 faction succeeded, which resulted in the distinct organization of 
 the " African Methodist Episcopal Church," which has contin- 
 ued to exist with more or less success till the present time. 
 There were about one thousand persons who seceded as above, 
 and since that period they have increased to some fifteen or 
 twenty thousand memberc, having congregations and churches 
 in nearly all the cities and large towns of the free States where 
 tlie colored people are numerous. 
 
 In the year 1816, the second Delegated General Conference 
 assembled in the city of Baltimore, Bishop M'Kendree, the only 
 siu'viving bishop of the church, presiding. After being i.7 ses- 
 sion a few days, the Episcopacy was strengthened by the elec- 
 tion and consecration to the office of bishop of the Revs. Enoch 
 (Teorjje, and Robert R. Roberts ; and after a harmoniour, ses- 
 sion of twenty-four days, the conference adjourned. Several 
 alterations of the Discipline were adopted at this conference, but 
 as such alterations, and the reasons assigned for their adoption, 
 
88 
 
 EPISCOPAL MKTIl *PI.SM. 
 
 would occupy too much space in the body of this work, we are 
 jbhi^t'd to \)ms them over without further notice. 
 
 In tlie year 1818, tlie Methodist Magazine was resuscitated, 
 after having lain dormant for a number of years. Joshua Soule 
 and Thomas Mason, being the Book Agents, were the publish- 
 ers and editors of the same. The year 1819 gave birth to the 
 Missionary Society of the Methodist Episcoj)al Church. Rev. 
 Dr. Bangs had the honor of having presided at the meeting in 
 the citv of Xew York when such Society was first organized. 
 The bishops were subsequently elected as chief officers of the 
 Society, Dr. Bangs being one of the Vice Presidents. 
 
 During this latter year, also, there was a large secession of 
 colored members from the Methodist Episcopal Church in the 
 cit" of New York. This secession embraced fourteen colored 
 local [)reachers, and nine hundred and twenty-nine members, 
 including many Class Leaders, Stewards, and Exhorters. The 
 principal cause of such secession wa, the refusal on the part 
 of the whites to employ colored men as travelling preachers. 
 They have always retained, however, a degree of love and attec- 
 tion for the parent Church, which speaks well for their sincerity 
 and [)iety. 
 
 SECTION VIII. 
 
 In 1820, the General Conference again met in Baltimore, 
 \ Bishops M'Kendree, George, aiid Roberts, being the presidents 
 thereof. As difficulties had existed for some time in relatioti to 
 the Societies in Ui)per and Lower Canada, there being English 
 and American preachers ap])ointed to both provinces by their 
 respective conferences, and as these preachers sometimes came 
 into collision with each other in their work, this General Con- 
 ference appoi!ited Rev. John Emory a delegate to attend the 
 ensuing session of the British Conference and adjust all dif- 
 ficulties in relation to these matters. Accordingly at the 
 proper time, Mr. Emory went to England, and happily sue- 
 
t^mmm^- 
 
 ""■"■f^iii 
 
 TIIK DISTRICT CONFEUKNCK. 
 
 89 
 
 ceeded in brincjinnr matters to a successful issue. The result of 
 these neirotiations was, that the lower province of Canada was 
 to be in future left to the care of the English Conference, while 
 the uj)per province was to be consigned to the exclusive care 
 of the American Churoli. These measures were cordially as- 
 sented to by the ])reaohors of the M(ithodist Episcopal Church, 
 and the ministers apjiointed to chur"hes or circuits in Lower 
 Ciinada were shortly after withdrawn. 
 
 This General Conference also created a District Conference 
 for the benefit of the local preachers in each district. The ob- 
 ject of creating such Conference was to place all matters re- 
 lating to them as a body as much as possible under their own 
 jurisdiction and control. These meetings, however, did not 
 answer the purposes for which they were intended, and after a 
 few years a succeeding General Conference repealed the clause 
 by which they were created. 
 
 Provision wjis also made at the conference of 1820, for the 
 establishment of a separate branch of the Book Concern to be 
 located at Cincinnati, Ohio, and the Rev. Martin Kuter was 
 appointed to the agency of the same ; while Rev. Nathan 
 Bangs and 'W Mason were appointed agents of the parent es- 
 tablishment in New York. 
 
 The year 1820 gave birth to another secession in the city of 
 New York, of about three hundred members of the Church, 
 headed by Rev. Wm. M. Stilwell, a travelling preacher in the 
 New York Conference, at that time stationed in the city. The 
 difficulty originated in 1817, and grew out of the rebuilding of 
 John-street church, and involved various questions of adminis- 
 tration and other matters, which ended in the formation of an 
 independent congregation. This new sect, however, did not 
 flourish, but soon began to dwindle away, many of the mem- 
 bers who had seceded seeking an asylum again in the old 
 church which they had too hastily left. 
 
 The necessity of providing the means of education for the 
 youth of our church began to be seriously felt throughout the 
 
 / 
 
 
 
90 
 
 Kl'ISCOPAL MKTIIODISM. 
 
 Comioction, and during the year 1820, and a few succeeding 
 years various academic institutions were opened in New York 
 and New England, for the education of the children of Method- 
 ist mend)ers. Tn.4itutions of a like character, and of a higher 
 grade, have since been very gcniM-ally founded in every part of 
 the widely-extended field of Metiiodism. 
 
 At the CJenerai Conference of 1824, the Revs. Joshua Soule 
 and Elijah lledding were duly elected and consecrated bisliops 
 of the iMethodist Episcopal Church. Such had been the ex- 
 tension of the work and continued i)rosjierity of the church, 
 that two bishops in addition to the former three were thought 
 to be necessary, and the above ministers were selected for this 
 imj)ortant office. At this conference also the preachers labor- 
 ing in U[)per Canada were, at their own request, formed into 
 an annual conference by themselves. They had, indeed, asked 
 to be formed into an independent organization, with authority 
 to elect their own bishops : but the General Conference con- 
 ceiving that it had not the power to sever tlie connection, 
 merely allowed them a separate Conference, which was after- 
 wards presided over by the bishops of the Methodist Episcopal 
 Churcli, as long as the connection continued to exist. 
 
 During the interval between this and the succeeding Gene- 
 ral Conference, several important enterprises were commenced ; 
 one, the founding of Madison College in Uniontown, Pennsyl- 
 vania, under the presidency of Rev. Henry V>. B;i«com ; another 
 the establishment of the Christian Advocate, a weekly paper, in 
 the city of New York. The first number of this well-known 
 and extensively circulated jieriudiooal was issued on the 9th of 
 Sei)teml)er, 1820. In 1827 the Sunday School Union of the 
 Methodist Episcopal Church was organi/.ed in New York, 
 which from th;it period has been slowly and gradually gaining 
 inlluence and strength, especially under its recent organization. 
 
 The General Conference of 1 828, met in the city of Pittsburgh, 
 the five bishops being present and presiding alternately. 
 Among the more im[)ortant acts of this conference was one 
 
mm 
 
 THE QUESTION OF LAV DELEGATION. 
 
 91 
 
 wl)icli, } ic'Uling to the importunities of tlie brethren in Canada, 
 dissolved the ct>ini)act existing between the Canada Conference 
 and the (General Conference in the United States; and authorized 
 one of tlie bishops to attend the Canada Conference in its inde- 
 pendent capacity, and ordain as bisliop the person who might 
 be elected by the Canada Conferenoe to that office. 
 
 A great j)art of the session of this conference was occupied 
 with the reception and reading of petitions, and in discussing 
 matters referred to in the same. Those petitions were sent u»> 
 to the conference from a convention of private members and 
 local preachers, who assembled in November, 1827, in Balti- 
 more. The great object sought to be obtained by these and 
 other petitioners was a representation of the local preachers 
 and lay members in the councils of the church. For a num- 
 ber of years, the question of lay delegation had been discussed 
 in conventions, in conferences, in periodicals, and in pamphlets, 
 by those who t;>ok an interest in the matter ; but as the erreat 
 body of the preachers and people were decidedly opposed to 
 such innovations, the Ceneral Conference had not thought it 
 proper to take the desired action. This refusal of the General 
 Conference to grant the prayer of the members of the " Union 
 Societies," as the petitioners were generally called, produced 
 great dissatisfaction among them. From arguments and re- 
 quests, they proceeded to harsher measures to accomplish their 
 ends ; and it was at length found necessary by the authorities of 
 the church in Haltimore where the disaffected mostly belonged, 
 to call soine of the leading ones among them to an account for 
 disturbing the peace of the Societies. The trial of these per- 
 sons resulted in their expulsion from the Methodist Ej)iscopal 
 Church, and their subsequent organization under the title of 
 " Associated Methodist Reformers." 
 
 x\s these matters all passed in review of this General Con- 
 ference v>hile listening to the petitions and remonstrances of 
 the expelled and disaffected preachers, and the discussion eli- 
 cited thereby, a disposition on the part of the members of 
 
02 
 
 EPISCOl'AI. MKTHODISM. 
 
 tlic confcj^Mice was tnaiiifosted to forgive past offences by 
 authorizing proachors to receive those who had been ex- 
 j)ell('(:l, and who desired to be restored again into the bosom 
 of the church, provided that a i)roniise was given by the ex- 
 pelled persons to desist from undue agitation of the matter. 
 This disposition on the j»art of the (Jeneral Conference to heal 
 dissensions, and restore to the privileges of the church those 
 who had been excluded, does not appear to have been received 
 with much favor by the reformers; on the contrary, a very 
 considerable secession took place not only in Baltimore, but in 
 .New York, riiiladelphia, Pittsburgh, Cincinnati, and other 
 places, where congregations were organized and ministers ap- 
 pointed to the charge thereof. 
 
 The secession above referred to, finally resulted in the organ- 
 ization of the " Methodist I'rotestant Church." In which the 
 main features of Episcopal Methodism are retained, excepting 
 the composition of the conferences, and the rejection of an 
 Episcopal form of church government. The feelings of ani- 
 mosity which so long existed between the two churches have, 
 it is to be hoped, given place to kindlier and more affectionate 
 ones; and it is by no means impossible, but that the ministers 
 and members of both of these branches of the church, may yet 
 see eye to eye, and again be embraced in the same fold. 
 
 At this conference was formed the Oneida Anrmal Confer- 
 ence, making in all nineteen annual conferences in the Con- 
 nection, which were attended in rotation by the bishops of the 
 church, who were, shortly after the adjournment of the Gene- 
 ral Conference, reduced to four in number by the sudden death 
 of Bishop George, who departed this life in Staunton, Va., aged 
 sixty-one years. Bishop George was a good man, and a truly 
 apostolic bishop ; and his death was severely felt throughout 
 the entire church. 
 
 The most important events connected witli the history of the 
 church which occurred in the interval of the General Conferences 
 of 1828, and 1832, were the establishment of a Seaman's Mis- 
 
m 
 
 mmm 
 
 FOUNbING OF COLLEGES. 
 
 03 
 
 fiion in the city of Boston, under the sjiiritual direction of Rev. 
 Edward T. Taylor, the world-renowned sailor-preacher, who had 
 himself been a seaman for a number of years ; but who was 
 happily converted to God, and became a pious, zealous, and 
 successful minister of Jesus Christ, and who since his first ap- 
 pointment to that mission has been continued from year to 
 year down to the present time in the same important relation 
 of Bethel Chaplain. Before this period also, a Mariner's 
 Church had been established in the city of New York, which 
 also remains in a prosperous condition, and is regularly sup- 
 plied with Methodist preaching. Another event of importance 
 was the founding of no less than three Methodist oJloQ-es in 
 the year 1831. These colleges were the Wesleyan University 
 in Middletown, Connecticut, under the presidency of Wilbur 
 Fisk, D.D., who had the honor of being the first graduate 
 of a collegiate institution among the American Methodist 
 preachers; the Randolph Macon College, in 15oydston, Virginia, 
 under the presidency of Stephen Oiin, a graduate of Middle- 
 bury College, Vermont, and at the present time, the highly 
 popular President of Wesleyan University ;* and La Grange 
 College, in La Grange, x\labama, under the presidency of Rev. 
 Robert Paine. The establishment of these literary institutions, 
 ail in the course of a single year, gave good evidence that 
 although the Methodist Episcopal Church had been for many 
 years in an apparently dormant state in reference to education, 
 she had now awakened in good eainest, and was about to atone 
 for past remissness by increased energy and zeal in this impor- 
 tant department of her Avork. 
 
 The General Conference of 1S32 met in the city of Philadel- 
 phia on the 1st of May. At this conference two additional 
 bishops were elected and consecrated, namely, James 0. An- 
 drew and John Emory. Measures were taken at this confer- 
 
 * Since the above was written, Stephen Olin, D.D., LL.D., de- 
 parted this life in Middletown," Conn., on the 16th August, 1851, greatly 
 and deservedly regretted. 
 
 ' 
 
 '\ 
 
 I 
 
 ■•i 
 
'A ■ ,.!' I 
 
 04 
 
 Kl'ISCOrAL METHODISM. 
 
 .^ 
 
 once for the establishment of a mission in Liberia, on the 
 western coast of Africa; and in October of this year Rev. Mel- 
 ville B. Cox sailed as a Missionary of the Methodist Episcopal 
 Church, to that distant and benighted shorf But alas ! for all 
 human calculations, he had scarcely entered on his field of labor 
 hefore h(i Ijecame a victim to the mj laria on the coast, and 
 after a long sickness ^vith African fever, he fel n the arms of 
 death on the 21st July, 1833, in the 33d year of his age. His 
 dying words were — " Let thousands fall befor(» Africa be given 
 up !" — memorable words, and worthy of the man ! 
 
 During the year 1833, two other colleges were established 
 under the pat.-onage of the Methodist Episcopal Church : — 
 Dickenson College, in Carlisle, Penn., of which Rev. John P. 
 Durbin was appointed President, and Alleghany College, in 
 Meadville, Penn., of which Martin Kuter, D.D. was appointed 
 President. A large and flourishing Seminary, in Lima, Living- 
 ston Co., N. Y., was also estabUshed in 1833, Dr. iSamuel Luckey 
 being its first Principal. 
 
 In addition to the establishment of the Liberia Mission, and 
 the sending out of five additional missionaries to fill the place 
 of the departed Cox, another important mission was commenced 
 in the distant territory of Oregon. The Flathead tribe of In- 
 dians inhabiting that territory had heard in their native wilds 
 of the white man's God, and had sent a deputation of four of 
 their principal men eastward, across the Rocky Mountains, to 
 make the necessary inquiries about the Being whom the white 
 men worshipped. The singular errand on which these Indians 
 came, awakened in the bosom of the Christian Church a strong 
 desire to send to these heathen the Gospel of Jesus Christ. A 
 call was made for volunteers, and in answer to that call, two 
 young ministers of the Methodist Episcopal Church, announced 
 their readiness to go. Accordingly, the Revs. Jason and Dan- 
 iel Lee — uncle and nephew — were appointed missionaries to 
 that far off field, and on the 10th of April, 1834, they com- 
 menced their journey of over three thousand miles on horse- 
 
^ 
 
 '^""^f 
 
 DEATH OF DlSllors M'KKNDUKE AND KMORV 
 
 Q'> 
 
 back, and on tlie 28th of the T'llowirifr Soptombor, tlioy nnd 
 the privilege of preachinfr the first gospel sermon ever (Idivered 
 in that part of the country. The prospects of this mission were 
 so flattering, that tlie iJoard of Missions, in 183(5 and 1837, 
 sent out large reinforcements for the bfiielit of the same. This 
 mission still exists, and altlionf^h all the y-ood has not been ef- 
 focted which was desired, and iioped for among the Indians, 
 yet the mission has proved a great blessing to that part of the 
 land, esp(!cially since it began to be settled by a white popula- 
 tion. 
 
 Tn 183"), a mission was established in Rio Janeiro, and Bue- 
 nos Ay res, iti South America, tln^ Rev. Fountain K. Pitts, of 
 the 'i'eiinessee ( 'Oiit'erence, being appointed a missionary to that 
 field. Through his labors, and those of his suecessor, 1-lev. Dr. 
 Dempster, a small but Nourishing Society has been formed, and 
 a handsome and connnodious ehurcii has been erected in the 
 hitter citv. 
 
 During tlui year 1835, the church lost two of her bisliops by 
 death, namely : William M'Kendree, the senior, and John 
 Emory, the junior b'shop, the former having filled the office 
 for twenty-seven years, and the huter only since the previous 
 General Conference. Hishop M'Kendree was seventy-eight years 
 of age at the time of his death — he had served the church faith- 
 fully, and was much beloved by both preachers and people. 
 His last dying words were, " All is well ;" 
 
 
 ' Xot a cloud (loth arise 
 To darken my skies, 
 Or l)ide for a moment 
 My Loid from my eyes." 
 
 Bishop Emory was comparatively a young man, being only 
 forty-seven years of age at the period of his sudden and un- 
 timely death. For twenty-five years of his life he had been a 
 Methodist preaclier, and liad filled some of the highest and 
 most responsible offices ia the church previously to his being 
 
00 
 
 El'IfSt'Ol'AL MKTIIODISM. 
 
 elt'ctod bislioj), and duriiiij the sliort timo he filled Uk; latter 
 office, he gave evidence of his titness tor " the work ot' a bishop,'' 
 and promised fjreat iiset'uhiess to the church in that important 
 capacity, hut on the 10th ot" l)eceinber, 183'), while on his way 
 to Baltimore, his jiorse ran away with him, and he was thrown 
 from his carriage, and rec(;ived such a wound on the jiead, as 
 caused his death on the evening of the same day. Being de- 
 prived of his senses, the only word lie was heard to say before 
 he died, was " Amen !" 
 
 SECTION IX. 
 
 TuR Cleneral Conference of 18.3(5, assembled in the city of 
 Cincinnati, Ohio. At this conference, three additional bishops 
 were elected, namely, liev. Beverly Waugh, liev. Thomas A. 
 Morris, and the liev. Wilbur Fisk. The two former being 
 present, were consecrated, but the latter being absent in Eu- 
 rope, was simply advised of his election. He, however, after 
 his return to the United States, declined accepting the aj)point- 
 nient, preferring to remain at the head of the Wesleyan Uni- 
 versity. 
 
 The great and exciting topic of discussion at this conference 
 was that ot slavery. For a number of years the public mind 
 liad been called uj) to the subject of slavery as existing in the 
 United States, and to the duty of immediate emanci})ation. 
 The advocates of the immediate abolition of .slavery in the Gen- 
 eral Conference, had been elected delegates by their respective 
 annual conferences, with strict reference to their opinions on 
 this subject. Among the most able of these advocates was the 
 Rev. Orange Scott, of the New England Conference, who lost 
 no opportunity of introducing at suitable times during the ses- 
 sion, this — to him — all-important sulvjcct. F^loquent and able 
 as he was acknowledged to be, ho met a staunch opponent in 
 the Rev. W. Winans, of the Mississippi Conference. At length 
 
mimm 
 
 ^ 
 
 AIM'O'NTMKNT UF MISSlONAklKS. 
 
 07 
 
 after a stonny niiil l»Miy;tliy (liscussioii of Uk^ .suhjirt, pro and 
 con, tluf coiitHronoo j).'iss<'(l rcsoltitioiis coiidt'tniiatory ol' iiUHlcni 
 jvbolitioiiisin, so calltMl. Tlicso rt'solutioris wcrt! carried by a 
 laruff! majority (»f llio dilcijatcs, while a small hut rcvsju'ctahle 
 miiKjrity ixit only voted aH-aiiist their passajjje, hut opposed 
 them otherwise, as far as they eouhh 
 
 This (Jeneral (Joiit'ereuce ma<h' jtrovisiou for the publication 
 of several additional weekly periodicals. Several imw coiifcr- 
 encos were also formed, aad amoiii;; the latter the Hlack River 
 Conference, so called, because the Dlack liiver — an important 
 stream in Northwestern New York, emptyinij into Lake Onta- 
 rio near Sackett's Harbor — runs nearly throuujh tlio centre of 
 it. Several impt)rtant alterations were also made in tin; disci- 
 pline, and the conference, having comjtleted its work, adjourned 
 after a session of four weeks, to meet again in Baltimore, May 
 1st, 1840. 
 
 After the adjournment of the General Conference of 183(5, 
 the anti-slavery excitement continued not only to exist, l)Ut to 
 increase in intensity, especially in the New Kngland States, and 
 in the vvesterji jtart of thi; State of New York ; but while the 
 church was thus convulsed from centre to circumference, she 
 did not forget her appropriate duty of sending the gospel to 
 distant lands. During the interval between this and the suc- 
 ceeding General Conference, several talented and useful mission- 
 aries were sent out to diti'erent parts of the world, under the 
 direction of the missionary board of managers. i.\mong those 
 thus sent out during the abovi; perii)d, wenj the Rev. Daniel P. 
 Kidder, as missionary to Rio de Janeiro, accompanied by a 
 male and a female teacher; Rev. .John Dempster, of the Black 
 River Conference, to Buenos Ayres ; Rev. John Seys, of the 
 Oneida Conference, to Liberia ; Rev. J. B. Barton, of the Geor- 
 gia Conference, to the same field ; Rev. Squire Chase, of the 
 Black River Conference, to Liberia, to assist Br. Seys, who hav- 
 ing returned to America for the benefit of his health, on his 
 
 id by his friend and colleague 
 
 accom 
 
 V' 
 
wmfmm 
 
 98 
 
 EPISCOPAL METHODISM. 
 
 last named ; Rev. CJeo. Brown, a colored local preacher, 1o the 
 same field ; Doctor S. M. E. Goheen, as physician, Rev. J. Bur- 
 ton, as teacher, and Rev. W. Stockor, as missionary, were all 
 sent to the same field, to labor, and if need be, to die for the 
 benefit of the colored race. All the persons sent to the coast 
 of Africa, as above, after tuoir arrival, were more oi less pros- 
 trated by disease, while undergoing the process of acclimation, 
 and one of their number, shortly after his arrival, fell asleep in 
 the arms of death, with the hope in possession of a glorious res- 
 urrection from "Afric's burning jtlains." In 1837, Dr. Ruter, 
 president of Alleghany College, and two other |)roachers, were 
 appointed missionaries to Texas — at that time an independent 
 State by itself. These missionaries, being abundantly success- 
 ful in that distant field of labor, were soon followed by others 
 who assi.-sted them in planting the standard of the cross in dif- 
 ferent portions of Texas. The year 183G witnessed the estab- 
 lishment of the first German Mission in America, for the bene- 
 fit of the German population. It was commenced in Cincin- 
 nati, and was placed under the charge of Rev. William — now 
 Doctor — Nast, a young native German preacher, of sound edu- 
 cation, and deep piety. This was the beginning of a great and 
 glorious work among the Germans, thousands having since that 
 time been converted, and added to the church in different parts 
 of ihe United States, and from among these, scores of pious, 
 intelligent Methodist preachers have been raised up, some of 
 whom have since gone to thoW fatherland, to preach a spiritual 
 gospel. In 1838, a mission for the benefit of the French pop- 
 ulation was established in the city of New York, under the ca)-.- 
 of Rev. Mr. Williamson, a native Frenchman. This mission, 
 in consequence of the prejudices of the Roman Catholic French 
 and others, has not succeeded as it otherwise would have done, 
 but has, notwithstanding, done much good. 
 
 During the latter part of the year 1839, the Centenary of 
 Methodism was celebrated with all due solemnity in all parts 
 of the Methodist Connection in Europe and America. The 
 
""T»WI^H»^^"«^PiPB«pipW"W^ 
 
 CENTEX A KV OF METHODISM. 
 
 90 
 
 first Methodist Society having been formed in London in No- 
 vember of 1739, a hundred years had thus transpired since the 
 " eight or ten persons came to Mr. Wesley," and witli liim 
 formed the rejiroaciied band of Methodists. During the lapse 
 of a century, God had done great things for this peoj)le ; the 
 small one had become a thousand ; more than a million of 
 members, and three millions of adherents, had shared in the 
 blessings of a gospel which declares a free and full salvation 
 to the lost sons and daughters of men. The 25tli dav of No- 
 vember was accordingly set apart as a day of thanksgiving and 
 rejoicing before the Lord. Sermons were preached in all parts 
 of the land — collections were made, free-will thank-offerings 
 wore presented to God for the benefit of his Church, and more 
 than half a million of dollars were raised for missions, educa- 
 tion, and the worn-out preachers, and the widows and orphans 
 of deceased miiii^itors. 
 
 The General Conference of 1840, met in Baltimore — the 
 bishops of the church all being present. There w(?re also sev- 
 eral distinguished visitors from England and the Canadas, 
 among whom may be named the Rev. brethren Newton, Stin- 
 son. Harvard, Richoy, John and E. Ryerson. Several impor- 
 tant alterations were made in the Book of Discipline at this ses- 
 sion ; the subject of slavery was also introduced, and discussed 
 in all its various asj)ects, but without arriving at any point 
 whereby the growing agitation in the church could be quelled, 
 and after a session of five wcc^ks, the conference adjourned, to 
 hold its ensuing session in the city of New York, on the first 
 of May, 1844. 
 
 After the adjournment of the General Conference of 1840, 
 the anti-slavery excitement in the church assumed a new 
 phase. Hitherto the abolitionists so called, had been satisfied 
 with complaints, petitions, &c., to the general and annual con- 
 ferences, but many of them now began to evince a desire to 
 leave the church and form independent organizations among 
 themselves, or join such other existing branches of the church 
 
 F 
 
 
 i 
 
 i 
 
100 
 
 EPISCOPAL METHODISM 
 
 as favored their peculiar views in relation to slavery. That tlie 
 reader may more fully understand the state of feeling then 
 existing on this subject, and the partial results of the anti- 
 slavery movement as it relates to the Methodist Episcopal 
 Church, the author will give a brief history of the same in the 
 form of extracts, from a work entitled the " Churches and 
 Sects of the United States," written by the author. 
 
 "On the introduction of Methodism into the Southern por- 
 tion of the x\merican provinces, many of those who sought 
 admission to the fellov»ship of the Societies were slaveholders, 
 and as some of them at least, were so involuntcuily, having 
 come into possession of vslaves '"V inheritance or bequest, and 
 not having the legal power to maiuimit them even if they de- 
 sired to do so, it was not thought proper to debar those who, 
 in all other respects, gave evidence of sincerity and piety, from 
 the privileges of the Societies ; consequently, although there 
 existed a rule of discipline against slaveholding, many masters 
 were received, and in the course of time slaveholding ministers 
 were even allowed to preach. In the year 1784, through the 
 advice of Bishop Coke, stringent rules were adopted by the 
 conference which organized the church, agamst slavery and 
 slaveholding ; and among these rules, one whiah required every 
 slavebulding member to emancipate his slaves within the period 
 of five years at most, or if the slave was under twenty years of 
 age, when he should arrive at the age of twenty-five ; likewise 
 that all children born thereafter should be free from their birth. 
 In order to bring these rules into practical operation, the slave- 
 holding members were required to execute deeds of manumis- 
 sion within twelve montlis or be expelled from the church. 
 Such, however, was the strong hold which slavery had already 
 obtained, that it was found impossible by the preachers to en- 
 force the rules, and at the succeeding conference the rules were 
 suspended, and remained so until the year 1796. At the con- 
 ference of this latter year, rules were adopted requiring official 
 aaembers of the church who held slaves to emancipate them ; 
 
mmm 
 
 im 
 
 '^m 
 
 RULES KKLATINC; TO SLAVERY. 
 
 101 
 
 and in the year 1800, it was enacted that when any traveUing 
 preacher became the owner of slaves he should forfeit his 
 ministerial standing, unless he executed, if practicable, a deed 
 Of manumission for such slaves, according to the laws of the 
 state in which he lived. It was, however, soon found that 
 some of the preachers who had become involved in slavehold- 
 ing could not legally execute such deeds of emancipation with- 
 out a special act of legislation authorizing them to do so; and 
 in the year 1812, in view of the above impediment, a rule was 
 passed by which the annual conferences respectively, were em- 
 powered to form sucl} regulations in regard to slaveholding as 
 their wisdom mi'j-ht dictate and the laws of the states admit 
 of being put in execution. This rule remained in force until 
 1820, when it was repealed, it being found in the meantime 
 that the interference of the annual conferences in the matter 
 of slavery was attended with considerable difficulty and embar- 
 rassment. From the year 1820 to the year 1844, no new rules 
 on the subject of slavery were adopted by the General Confer- 
 ence. Meanwhile a large number of the travelling preachers 
 in the Southern States had become possessed of slaves, some 
 by purchase, some by bequest, and others by marrying slave- 
 holding ladies. While slavery was thus being introduced more 
 and more into the body of the ministry, many, perhaps a 
 majority of the ministers and members in the non-slaveholdiijg 
 states and conferences, were ignorant of the true state of things 
 in the South, and little imagined that there were actually 
 thousands of slaveholding members, and scores, if not hundreds 
 of slaveholding ministers in the Southern portion of the 
 church. » 
 
 "About the year 1832, the great anti-slavery excitement 
 commenced in the Xortli. Ministers of different relisjious de- 
 nominations had their attention directed to the existence of this 
 evil in the nation and in the churches. Sermons were preached 
 and lectures delivered on the subject. Anti-slavery societies 
 were formed, and anti-slavery periodicals were established, 
 
102 
 
 KPISCOl'AL METHODISM. 
 
 The attention of the entire nation was solicited to a considera- 
 tion of the subject. The ministers and members of the Method 
 ist Episcopal Church began to examine the true relation 
 which slavery held to the religi>. as body of which they formed 
 a part. A few zealous ministers began lecturing and preaching 
 on the subject, and a paper was established in the city of New 
 York for the ostensible purpose of showing forth in all its va- 
 '•ed features the abominations of slavery. This paper, " Zion's 
 Watchman," established in 1835, being edited by a Methodist 
 minister, and being patronized by thousands of Methodist 
 members, created an intense abhorrence of the entire system 
 of slavery, and an active personal opposition to all its apologists 
 and abettoi's. The conservative portion of the church in the 
 North opposed the measures of the abolitionists, as the anti- 
 slavery men were then generally called, but in spite of all 
 attempts to quell excitement on the subject, the agitation still 
 continued. I'etitions and memorials were presented by hun- 
 dreds to the annual and general conferences. These petitions. 
 in many cases, were recel.'ed unwillingly, in some cases not at 
 all, but still the flame spread wider and rose higher, until the 
 very existence of the church was threatened. Secessions be- 
 came frequent ; thousands of (hitherto) worthy members had 
 left the church of their early choice on account of its connection 
 with slavery, and thousands of others were only retained by 
 the hope that action would be had upon the subject by the 
 General Conference" (of 1844.) 
 
 Among the most zealous and prominent of the Northern 
 abolitionists, were the Rev. Orange Scott, George Storrs, Le 
 Roy Sunderland, Jotham Ilorton, Cyrus Priudle, Luther Lee, 
 and Lyndon King, all being members of annual conferences. 
 Mr. Sunderland was the editor of the paper above alluded 
 to, but as it advocated the immediate and unconditional 
 emancipation of all the slaves, especially those held by mem- 
 bers of the Methodi^»c Church, or the expulsion of those slave- 
 holders from the church, and the enactment of rules absolutely 
 
 • 
 
SFX'ESSION' OF ABOLITIOXISTS. 
 
 103 
 
 forbidding the holding' of slaves by members of the same, it 
 was feared, and no doubt justly, that the measures of the abo- 
 litionists tended to anarchy and e )nfusion, and to the disruption 
 of the church if not the disunion of the states. Under these 
 circumstances the bishops and leading men in the church 
 thougiit it to be their s(jleuin duty, as far as they could, to 
 arrest the tide of evil by which the institutions of the church 
 were threatened. Such a C(jurse of procedure awakened un- 
 kindly feelings towards them, and these feelings of hostility, 
 which at first had reference to their official acts only, soon ex- 
 tended to the men themselves, and then to their office ; hence 
 in the course of the excitement, not only was a hatred of 
 slavery openly avowed, but of Episcopacy and various othet 
 institutions of the church. 
 
 While soMie, as before stated in the extract made, were wait- 
 ing with patience the acts of the General Conference of 1844, the 
 leading ones among tlie abolitionists were devising the organiza- 
 tion of a new church, which would harmonize more perfectly 
 with their views in regard to the subjects alluded to. But be- 
 fore the organization of the new church, large numbers had 
 withdrawn in dill'erent parts of New York and New England, 
 and it was wo doubt confidently expected by the leading seces- 
 sionists that if a church based on anti-slavery and non-episcopal 
 princi[)les could be formed, not only the greater part of those 
 who had left the Methodist Episcopal Church would unite in 
 it, but that tens, if not hundreds of thousands of those who 
 had not as yut withdrawn, would eventually do so. Accord- 
 ingly, in 1843, a call was issued for a convention of abolitionists 
 favorable to the organization of a Methodist Church that 
 should be free from slaverv and Episcopacy. This convention 
 met in the city of Utica, M. Y. on the 31st ^'ay of May, 1843, 
 and after some days' deliberation they succeeded in organizing 
 the Methodist Wesleyan Church in the United States. The 
 membe.s who composed this convention were not all ministers 
 or members of the Methodist Episcopal Church, nor had they 
 
 
 i-'- 
 
mm 
 
 ^m 
 
 104 
 
 EPISCOPAL METHODISM. 
 
 all been sudi. l.;ir<^e iiuiiibHrs wore in attcMulanco from the 
 llefonned Mctliodist, the Methodist Protestant, and Independ- 
 ent Methodist Church(!s; these all united together, and the re- 
 sult was the formation of six annual conferences, with about 
 three hundred preachers (mostly local) and a rejiorted member- 
 ship of about six thousand. 
 
 Candor requires us to state that however ])romising the 
 aftairs of this church miu'ht have been at the time of its orijan- 
 ization, it has not succeeded according- to the hoj)es and ex- 
 pectations of its friends and adherents, in gaining a very large 
 membership ; indeed so far as we can learn by information, and 
 our own observation, this branch of the Methodist Church, 
 especially in the east and north, is rapidly on the decline. 
 This is to be attributed mainly, perhaps, to the decease or de- 
 fection of some of the most prominent ministers who headed 
 the secession movement. Orange Scott, of whose piety and 
 sincerity we cannot reasonably doubt, after having fought rnan- 
 fidly for tlie Wesleyan Church, and who, in fact, was the lead- 
 ing spirit au'iong them, hns been calfed to the sjnrit world. 
 Mr. Sunderland has not only ceased to be a minister, but has 
 become a complete visionary and an abettor and agent of the 
 "Spiritual Knockings!" Mr. llorton has recently returned to 
 the church he left, and so with some other choice spirits, who, 
 having taken a false step, have magnanimity enough to ac- 
 knowledo-e and retrace the same. Mr. Kino; and others 
 having tried the new ship awhile and found it not suitable for 
 theii accommoda ' n, have long since left it, and sought for 
 better accommodations somewhere else. 
 
 This secession, however, and the state of the public mind at 
 the North, was not without its influence on the composi- 
 tion and action of the next General Conference of the Meth- 
 odist Episcopal Church. The Northern preachers and members 
 had reason to fear that unless something was at least attempted 
 on the part of the supreme council of the church to free the 
 latter from the slave power and influence, the church at the 
 
 'Vl 
 
THE GKNKRAL CONFEKENCK OF 1844. 
 
 105 
 
 North would be rent into fiai;ments. Such was the state of 
 things when the time tor the next session of that body had 
 arrived. 
 
 SECTION X. 
 
 The General Conference of 1844, assembled in the city of 
 New York. The bishops present were Soule, Iledding, Waugh, 
 Morris, and Andrew. Bishop Roberts — the senior bishop of 
 the church since the death of Bishop M'Kendree — had, since 
 the last session, been called to his reward. He died at his 
 residence in Lawretice County, Indiana, in the G6th year of hia 
 age, and the forty-second of his ministry, on the 26th of March, 
 1843. The continued extension of the work and the decease 
 of Bishop Roberts, made it necessary to elect two additional 
 bishops, and the choice fell on Rev. Leonidas L. Ilamline and 
 Rev. Edmund 8. Janes. 
 
 This conference, in some respects, ^vas the must important, 
 so far as the results of its acts are concerned, of any conference 
 which had ever been held since the one which organized the 
 church in 1784. The reader will bear in mind the state of 
 public feeling in the North in relation to the subject of slavery in 
 the church, and that under this state of feeling the conference 
 had assembled from all parts of the country to legislate on the 
 affairs of the church. 
 
 At an early period in the session, it became apparent that 
 there would be a conflict not only between the ultra-pro- 
 slaveryism of the South, and the ultra-abolitionism of the 
 North, but between the former and the conservative portion of 
 the delegates from the northern, middle, and western portions 
 of the church. 
 
 After a few days of the session had passed away, an appeal 
 was presented by the Rev. Francis Harding, formerly a member 
 of the Baltimore Annual Conference, who had a short time 
 previously been looted without his consent, in consequence of 
 
 t :i 
 
 ^ 
 
 4 
 
106 
 
 Kl'ISCOl'AL METHODISM. 
 
 Iiis connection with slavery. Mr. Harding was a young man 
 who had been admitted to tlie travelling ministry but a few 
 years before, and after being thus admitted, contracted mar- 
 riage with a shivehokiing lady, by which he became th(! nominal, 
 if not the actual owner of slaves. The lialtimore Conference, 
 although situated in sL'ivehulding territory, had never favored 
 the holding of slaves by travelling jjreaohers, but had occu}»ied a 
 conservative position in relation to the slaveholding principles 
 and practices in tho more S(juthern portion of the work, and 
 the ultraistn of the North. They accordingly required Mr. 
 Harding, as a condition of retaining liis membership among 
 them, to emancipate his slaves according to the laws of the 
 state of Maryland, which he refusing to do, was deprived of 
 his membership in the annual conference. To this action of 
 the conference, he demurred ; hence his appeal. When the case 
 came bef(jre the General Conference for a re-hearing, it was 
 evident that there existed much excitement on the subject, both 
 among the Northern and Southern preachers. A storm began 
 to gather, the Northern delegates, almost to a man, were for 
 dismissing the appeal : the Southern delegates, just as unani- 
 mously and decidedly, were in favor of sustaining the appeal, 
 and reinstating the appellant. After a lengthy and warm debate 
 on the subject, the moment for decision arrived ; a deathlike 
 stillness pervaded the assembly, as each delegate's name was 
 called, and he answered yea or nay. After counting the votes, 
 it was found that there was a large majority in favor of dis- 
 missing the appeal, and the action of the Jialtimore Conference 
 was sustained. This, however, was but the "begirming of the 
 end;" for while this cause was pending, it came to the knowl- 
 edge of some of the Northern delegates, that Bishop Andrew, 
 then present and presiding alternately with the other bisliop" 
 over the deliberations of the conference, had recently conip 
 into the possess'on of slaves in a maimer similarly to Mr. Hard- 
 ing — by mai.iage. Upon being interrogated on the subject, 
 the bishop candidly acknowledged all the facts in the case. 
 
 I 
 
THE CASE OF BISHOP ANDREW. 
 
 107 
 
 \Vhereupon, the subject was brought formally before the body 
 for adjudication. After an exceedingly stormy and protracted 
 debate, the General Conference passed a resolution, the sub- 
 stance of which was, that it was the sense of the conference, 
 that Bishop Andrew should desist fron. exercising the functions 
 of the episcopacy, until such time as he had released himself 
 from the embarrassment arising; from his connection with sla- 
 very. Against this action of the conferc"<ie, the Soutliern 
 delog'itio . entered a warm protest, which had been drawn up 
 by Dr. Bascom of Kentucky. It was signed by fifty-three 
 members from the Southern States, and by seven fro'.n the 
 Middle States, in behalf of thirteen annual conferences. In 
 this lengthy document they protested against the acts of the 
 majority in the case of Bishop Andrew : 1st. As being extra 
 judicial ; as being both without law, and contrary to law, and 
 2d. As beinc: subversive of the union and stabilitv of the 
 church, because it involved a dejiarture from the compromise 
 law of the church in relation to slavery, and asserting in the 
 plainest terms, that if the compromise law were repealed, or 
 allowed to remain a dead letter, the South could not submit, 
 and the division of the church was absolutely necessary. 
 
 To this protest. Doctors Durbin, Peck, and Elliott, presented 
 a lengthy reply, which was read to the conference, and ordered 
 to be spread on the Journal, by a vote of 110 yeas to 16 nays. 
 The reply, in forcible terms, reviews the action taken on Bishop 
 Andrew's case, and denies most emphatically that any law of 
 the church has been violated, or that any injustice has been 
 done to the bishop or to the Southern portion of the church. 
 In the reply, they quote the law on the subject, which reads as 
 follows : " When any travelling preacher becomes an owner of 
 a slave or slaves by any means^ he shall forfeit liis ministerial 
 character in our church, unless he execute, if it be practicable, 
 a legal emancipation of such slaves, conformably to the laws 
 of the state in which he lives." This law, it was alleged, 
 covered the case of Bishop Andrew, and aside from this law, 
 9 
 
108 
 
 EPIHCOPAL MKTHODI8M. 
 
 It was claimed as an admitted tact, that ho was elected to the 
 episcopacy in preference to more gifted ministers, because of 
 his not being a slaveholder, and that being elected under such 
 circumstances and with the expectation of his remaining free 
 from all connection with that evil, he had no right to embarrass 
 his administration by voluntarily connecting himself with sla- 
 very as an owner by marriage, or in any other manner. 
 
 The reply failed to convince the fiinority of the propriety of 
 the proceedings in the above case. Indeed, before the reply 
 liMfJ been read, a division of the church had been determined 
 upon by the Southern delegation, and there a[)peared no dispo- 
 sition on their part to prevent the threatened disruption, unless 
 Uisliop Andrew was unconditionally reinstated in liis office. 
 The majority could not agree to this, and as division or separa- 
 tion was by both parties now deemed inevitable, it was thought 
 best, that if they must part, it should be done in peace. Ac- 
 cordingly, a plan of se|taration was agreed uj)on, the substance 
 of which was, that Conferences and Societies on, or near the 
 line separating the slayeholding from the non-slaveholding 
 states, might elect to which portion of the church they would 
 adhere, and that when such election was formally made, they 
 should be considered as an integral portion of that church to 
 which they adhered, and that the other church should not in 
 any manner interfere with such Conferences or Societies after 
 such election had been determined, neither should either portion 
 invade the territory of the other, by aj)pointing preachers to 
 labor therein. 
 
 It was also stipulated and agreed, that the funds of the 
 church, consisting principally of the Book Concerns and Char- 
 tered Fund, should be divided between the two bodies, according 
 to tb(i number of preachers in each ; Provided the several 
 annual conferences by a constitutional majority of three fourths 
 of all the members should concur in ren\oving the sixth re 
 strictive rule, which declares that the General Conference 
 " shall not appropriate the produce of the Book Concern nor 
 
CONVRNTION OF SOUTHKRN MINISTERS. 
 
 lUO 
 
 U:' 
 
 
 of the Chartered Fund to any purpose, otlier tlian for the bene- 
 fit of the travelling, supernumerary, superannuated, and worn- 
 out preaeliers ; their wives, widows, and children." 
 
 Having adopted the above articles of agreement, and re- 
 quested the bishoi)s to iay the same bi;fore the annual confer- 
 ences, after the completion of their l)usiness, and an arduous 
 session of six weeks, the (reneral Conferenct; adjourned to meet 
 again in the city of I'ittsburgh, l^ennsylvania, on May 1st, 
 1848. 
 
 After the adjournment of the General Conference of 1844, 
 a generrd anxiety existed in the North, East, and West, in rela- 
 tion to the course which would be pursued by the Southern 
 preachers generally, in regard to the separation. Hopes were 
 entertained by many, that after the delegates had gone home, and 
 had coolly reflected upon the matter, they and their constituents 
 would finally conclude to prevent, if possible, a final separation 
 of the two portions of the church. These hopes, however, were 
 doomed to disapj)ointment. Soon after the return of the 
 Southern delegates, a mode of action was announced by thena 
 to produce the disruption which they had so loudly threatened, 
 and confidently predicted. A convention of Southern ministers 
 was called by these delegates to meet in Louisville, Kentucky, 
 on the 1st of May of the next year. At this convention, the 
 proceedings of the Southern delegates in the General Conference 
 were sanctioned, and it was decided that a separation of the 
 church was not only desirable, but unavoidable, and arrange- 
 ments were made for holdinsj a General Conference of the 
 Southern church in May, 1846. Accordingly, during the course 
 of the year 1845, at the sessions of the several annual con- 
 ferences which adhered to the Church South, delegates were 
 chosen to represent them in said General Conference. When 
 the time arrived for the session of the latter, and after the 
 opening proceedings by Bishop Andrew, Bishop Soule, the 
 senior bishop of the Methodist Episcopal Church, gave in his 
 adherence to the Church South, and two additional bishops 
 
^"mm 
 
 ^^^mmmifft 
 
 110 
 
 KI'IHCOI'AL Mli'lllODISM. 
 
 wore siil>seiiu«;ntly cIocUhI, iiairuOy, (^aptM's and Paine. The 
 neparatists iiiado no material alti-rations in the discipline, and 
 such as were inndt^, won; riMidtMoil necossary by their local 
 circumstances. Commissioners were appointed by this con- 
 i'eri'nce to treat with the J>ook Agents and others, in relation 
 to the division of the churcii funds, and Dr. Pierce of Georgia 
 was appointed a delorrate to the (Jeneral Conference of the 
 Methodist Episcopal Church, to be held in 1848. The name 
 of the new orjjanization was declared to be " The Methodist 
 Episcopal Church South ;" and after having completed their 
 business, they adjourned to meet in four years, namely, May 
 1st, 1850. 
 
 Thus we see the largest protestant body in the United States 
 rent asunder from east to west, because of the pro-slaveryisra 
 of the one portion, and the «anti-slaveryism of the other ; for 
 although the action of the majority, in the cases of Mr. Harding 
 and Jiishop Andrew, were the immediate and apparent cause 
 of separation, yet as every reader v*ill see, the real cause lay 
 back of any such action. It existed in the fixed determination 
 of the Soutli to have slaveholding ministers and bishops at all 
 hazards ; and the equally fixed resolution of the North, to 
 keep the episcopacy and the travelling ministry, as far as possi- 
 ble, free from the accursed evil. 
 
 After the adjournment of the General Conference of the 
 Church South — as indeed since the General Conference of 
 1344 — a violent controversy was carried on in all the religious 
 papers of the two churches in relation to the action of the re- 
 spective portions of the cliurch. The entire connection, both 
 north and south, was greatly agitated. This is especially true 
 in regard to the Conferences and Societies on, or near the line 
 of separation. As it was for the interests of the Church 
 South, to gain as large a membership ds possible, the most un- 
 justifiable means were resorted to by a portion of her ministry, 
 to draw ofif as many as possible from tlie Metliodist Episcopal 
 Church. One of the leading separatists, Wm. A. Smith, of 
 
THE VOTE ON SUSl'KNRION OK TIIR HfXTri RULE. 
 
 in 
 
 
 Virj^ini.'i, held piililic. nioctings from placo to place along the 
 lino, and in the "rrossost and most ulK'iisivo manner impnfjncd 
 the motivos of the majority. As might be expected, he, and 
 other spirits of cotsgenial nature, succeeded in drawing ofVsome 
 from their allfgianco to the Methodist Kpiscopal Church, 
 while the gn-at mass of the members in the free, and many of 
 those in the border slave states, retained their attachment foi 
 the authority and ministry of the Xorthcrn church. 
 
 Meanwhile, the bishoi>s of the Methodist l*]j)iscopal Church, 
 in accordance with the instruction of the (Jeneral Conference 
 of 1844, submitted to the several annual conferences, the reso- 
 lutions of the former body in relation to the proposed alteration 
 or suspension of the sixth restrictive rule before alluded to, so 
 as to allow a division of the funds of the church, according to 
 the plan of separation adopted by the conference of 1844. 
 l^ut althougli the presiding bishops at these conferences gener- 
 ally advised a concurrence of the latter in the recommendation 
 ot the General Conference, it was found when all the votes 
 were counted that the constitutional majority of three fourths 
 had not been obtained in favor of the measun^ The whole 
 number of votes given on this subject was 3,185 ; the number 
 of votes in favor of the alteration w;is 2,135 ; against it, 1,070 ; 
 thus showing a deficiency of 253 votes to constitute the required 
 three fourth majority. While therefore a majority of the ministers 
 were in favor of dividing the funds, yet as the constitutional 
 majority had not been obtained, it became impossible for the 
 agents at the North, legally to divide the same. Various were 
 the causes which operated to prevent the obtaining of tlie 
 requisite number of votes. The most of the preachers at the 
 North, believed the South to have manifested a disposition to 
 perpetuate the institutions of slavery, and to incorporate the 
 same into the episcopacy and ministry, for the purpose of so 
 perpetuating the evil. They were also aware of the ungentle- 
 manly course pursued by some of the leading Southern minis- 
 ters in fomenting divisions and strife along the border ; that 
 
^m^mmmf^ 
 
 ■- =; 
 
 112 
 
 KPISCOPAL METirODISM. 
 
 the South had, in fact, already viohvted the agreement made at 
 the General Conference of 1844 by the above course. But the 
 chief reason whicli induced so many to give an adverse vote on 
 the subject, was a belief that the General Conference had 
 transcended its authority in consenting to a separation of the 
 South from tlie North, and much more so, in making provision 
 for the same in the plan mutually agreed upon. Others, again, 
 indulged a hope that if the South were denied a share in the 
 funds of the church, the Southern preachers might be induced 
 to retrace their ste[)S, and consent to remain under the juris- 
 diction of the General Conference of the Methodist Episco- 
 pal Church. It is proper also to remark, that many of the 
 ministers who voted for the alteration, did so, not because they 
 thought the South were entitled legally or morally to any 
 portion of the funds c" the church, or that they acknowledged 
 the power of the General Conference to rend the church in 
 twain, but they were anxious that the slaveholding conferences 
 and ministers should form a separate connection, so aa to free 
 the Nortliern Church as much as possible from the stain of 
 slavery, and if dividing the funds would induce them to do so, 
 they were more than willing they should have a pro-rata share ; 
 they woiild prefer even to give them the whole rather than 
 remain in connection with them. To use the lano-uajje of one 
 who thus voted, they " were willing the South should go ; 
 and if need be, pay them for going." 
 
 
 CCTION XI. 
 
 Thus matters remained at the opening of the General Con- 
 ference of 1848 in the city of Pittsburgh, Pennsylvania. At 
 this conference were present l^ishops lledding, Waugh, Morris, 
 Ilamline, and Janes ; Bishops Soule and Andrew having ad- 
 hered to the Southern Church as before stated. Several distin- 
 guished visitors nere j)resent ; and among the latter was the Rev 
 
 ^: 
 
iii 
 
 SESSION OF THE GENERAL CONFERENCE OF 1848. 113 
 
 Dr. Dixon, the representative of the British Wesleyan Conference 
 in England, and Drs. Richey and Green, and Rev. John Ryer- 
 son of the Canada Conference. Dr. Pierce, the delegate of tlie 
 Church South, was also present, but the conference refused to 
 recognize him in his official capacity as delegate, but cordially 
 invited him to a seat among them as a minister of the gospel. 
 Bishop Soule was also present a portion of the time, but was 
 not recognized in his Episcopal capacity. On the eleventh day 
 of the session Bishop Soule sent a communication to the con- 
 ference, requesting that if there were any charges against him for 
 his administration during the two years after the former Gen- 
 eral Conference, or until his connection with the Church South, 
 these charges might be investigated, he having an opportunity 
 of defending himself. The following day the conference voted 
 that Bishop Soule having withdrawn from the church, the 
 General Conference could exercise no ecclesiastical authority 
 over him. There were also present as commissioners of the 
 Church South, the Rev. Drs. Green, Early, Pierce, and Rev. 
 C. B. I'ursons, who preferred a formal chiim to a pro-rata di- 
 vision of the funds of the church. This claim, as based upon 
 the action of the previous General Conference, was taken into 
 consideration, and while the conference by a vote of 133 to 9 
 declaied the plan of separation to be null and void, because 
 unconstitutional, at the same time evinced a strong desire to 
 divide the funds with the South, if it could be legally and con- 
 stitutionally done ; but as the requisite majority in the annual 
 conferences had not been obtained, it was evident to themselves 
 that they had not the power so to divide it. They, however, 
 passed resolutions to the following effect : That th<^ Book Agents 
 in New York be authorized to ask the opinion of eminent legal 
 counsel, whether they could legally and constitutionally submit 
 the matter fo a Board of Arbitration to be chosen by both 
 parties, and if the opinion of said counsel was, that such arbi- 
 tration would be legal, the agents were further authorized to 
 submit such claims to such Board, and abide the decision of 
 
3m^ 
 
 iipi'ipi 
 
 .wpy,*w!.' 
 
 114 
 
 EPISCOPAL MKTIIODISM. 
 
 the same ; or if the Southern Commissioners should commence 
 a civil prosecution the agents were authorized to refer the 
 whole matter to arbiters under the direction of the court before 
 which the case might be brought. Thus matters remained at 
 the close of the General Conference of 1848 ; and since that 
 period actions have been commenced before the United States 
 District Courts in New York and Pennsylvania, for a division 
 of the funds of the Book Concern and Chartered Fund, but as 
 yet neither claim has been decided by the Court.* 
 
 We have thus endeavored to give the reader an impartial 
 and connected account of the division of the church, and of the 
 causes which led to the same ; and the intelligent and disin- 
 terested will be able to judge of the policy of both branches of 
 the church in relation to slavery. They will perceive that 
 while the settled policy of the Northern branch is to discoun- 
 tenance that evil, especiall}'^ among its members, the policy of 
 the South is to perpetuate both in State and Church what Mr. 
 Wesley, the founder of Methodism, pronounced to be " the sum 
 of all villanies." It is true, there are still a few slaveholders 
 in the Methodist Episcopal Church who reside in slaveholding 
 territory, but the policy of the church in relation to such is, 
 not to justify them in sustaining such a relation irrespective of 
 circumstances, but to induce them, as soon as it can be done 
 with justice to the slave, and safety to themselves, to emanci- 
 pate them accordin-;^'/ as the laws will admit. 
 
 * Since the above was written, the Southern claim on the Book 
 Concern has been argued ])efore the United States District Court for 
 the Southern District of New York, Judge Nelson presitlini,'. After 
 hearing the argument the court advised a settlement by arbitration, 
 or some other way. The Book i^ gents liaving the power, according to 
 their instructions, to make a proposal for an arbitration, did so; but 
 the Southern Commissioners would not consent to the same, unless tiie 
 Agents would jM-eviously admit their riglit to a division of the funds, 
 and would submit only the question — How much they were entitled 
 to ? — to the Jecision of the Referees. To this of course the Agents 
 could not submit. 
 
 
mmm 
 
 m 
 
 MISSIONS IN ORKGON AND CALIFORNIA. 
 
 US 
 
 I ■ 
 
 Having, for the sake of connection, passed over several im- 
 portant facts worthy of notice in the history of the church 
 durinjr the interim of tiie General Conferences of 1844-1848, 
 we will now resume our narrative of events, as they transpired 
 from time to time. Late in the year 1843, the Rev. George 
 Gary of the Black River Conference, having been appointed 
 superintendent of the Oregon mission, took his leave of his 
 friends, and sailed for that distant shore for the purpose of 
 " setting things in order," as connected with that part of the 
 work. He arrived in Oregon in the early part of June, 1844, 
 and immediately began a course of operation with the concur- 
 rence of the resident missionaries for the purpose of retrenching, 
 as far as practicable, the expenses of that mission. Mr. Lee, 
 the former enterprising and faithful superintendent, had in the 
 meantime returned to the United States, and had received at 
 the New England Conference of 1844 the appointment of 
 Agent for the " Oregon Institute." His health, howevei-, soon 
 declined, and on the 12th of March following he departed this 
 life. Thus died the Missionary Pioneer of the Valley of the 
 Columbia, in the 42d year of his age. Mr. Gary remained in 
 Oregon about three years, f.nd then returned to the United 
 States, having in the meanwhile accomplished the object of his 
 appointment to the entire satisfaction of the Missionary Board. 
 Such was the success attending the labors of the missionaries 
 of the Methodist Episcopal Church in Oregon that at the con- 
 ference of 1848 an Oregon and Californian Mission Conference 
 was established on the Pacitic coast, and the Rev, William 
 Roberts, of the New Jersey Conference, was appointed sujierin- 
 tendent of the same. Mr. Roberts, and Rev. James IL Wilbur 
 of tue Black River Conference, had two years previously been 
 appointed to that mission, and, with other self-denying men, 
 were laboring to build up Messiah's Kingdom in that part of 
 the world. The missions in Oregon and California have now 
 obtained a prominent position, there being not less than 
 
^ 
 
 •/■v 
 
 i 
 
 110 
 
 EPISCOPAL METHODISM. 
 
 eighteen missionaries employed by the Board in these fie'ic^s at 
 the present time. 
 
 In the year 1847, a mission was established in the empire 
 of China by the appointment of the Kev. Judson D. Collins 
 and Rev. Moses C. White, as missionaries to that foreign field ; 
 and since that period the missionaries have been increased in 
 number, so that there are at present five missionaries of the 
 Methodist Episcopal Church in the Celestial Empire. 
 
 In 1849 the Board of Managers resolved to establish a mis- 
 sion in Germany, and the Rev. L. S. Jacoby, of the Illinois 
 Conference, was appointed to the work. Tie was instructed to 
 make the city of Bremen ':,he centre of operations. In nineteen 
 days after leaving New York he arrived in Bremen, and found 
 many who were willing to receive him as the messenger of 
 God. He immediately caused some Methodist tracts to be 
 printed in German for gratuitous distribution. Ho then rented 
 a large saloon capable of holding five hundred persons in 
 which to celebrate public worship. He published a German 
 hymn-book, and having suggested to the lioard the importance 
 of publishing a Methodist periodical in Bremen, he was author- 
 ized so to do, the Messrs. Baker & Brother of J3altimore having 
 directed the Treasurer to draw on them for the whole expense 
 of press, &c., SoOO. Since then, other missionaries have been 
 appointed to Germany, and the success which has already at- 
 tended the efforts of the Methodist Episcopal Church in this 
 department of her foreign work gives assurance of being arble 
 to reap a plentiful harvest in that field ; while the German 
 missions in the United States, commenced as before stated, 
 through the labors and instrumentality of Dr. Nast, have more 
 than met the most sanguine expectations of the warmest 
 friends of the enterprise, as may be judged from the fact that 
 in 1850 there were in the United States nine German mission 
 districts ; ninety missions or circuits ; one hundred and fifteen 
 churches, or meeting-houses ; forty-five parsonages ; one hun- 
 dred yrr* ♦•^^nteen German ministers, or preachers engaged in 
 
MISSION OF ST. REGIS. 
 
 117 
 
 i 
 
 the regular work ; eiglity-ciglit local preachers and exboiters 
 over seven thousand members, and nearly four thousand Sun- 
 day-school scholars, under the care of the Methodist Episcopal 
 Church, besides those under the care '^f the Methodist Epis- 
 copal Church South. 
 
 While the eftbrts of the church wore thus being directed to 
 foreign fields, the poor and destitute in sparse settlements of 
 our own land, besides the German emigrants, were by no means 
 forgotten. Many domestic missions within the last eight t 
 ten years have been established within the bounds of the re- 
 spective conferences, and in many instances have resulted in 
 the permanent organization of large and flourishing churches. 
 Neither has the " poor Indian" in his native wilds, or in the 
 midst of civilization, been forgotten by the church. In differ- 
 ent parts of the land are large tribes of Indians residing on re- 
 served portions of land secured to them in perpetuity by the gen- 
 eral or State governments. Among these tribes, missions have 
 at different times been esLablished and sustained by the liberal- 
 ity of the whites. Among those tribes of Indians located on 
 such reservations is the St. Regis tribe, whose lands lie in the ex- 
 treme north-east corner of the State of New York, called the St. 
 Regis Reservation. A village counting a thousand Indian in- 
 habitants stands partly on this reservation, and partly on land 
 granted by the British government to those who reside on the 
 Canada side of the line. For nearly a century a Roman 
 Catholic mission has existed in St. Regis, and a large church 
 has long been erected for their use ; but still, although con- 
 verted nominally from paganism to Christianity, they were 
 sunk in ignorance, superstition, and vice. In the language of 
 their priest in answer to the inr^uiry of a Methodist minister if 
 the Indians were pious and sober — " They are very pious, but 
 not very sober," was the characteristic reply. And such indeed 
 was the truth ; they wore very pious in the Romanist sense of 
 the word, attending upon all the ordin.ances and sacraments of 
 the Roman Church, and living a life of debauchery, drunken- 
 
■ ■ 
 
 ^^ 
 
 118 
 
 EPISOOI'AL MKTIIOniSM. 
 
 <!i 
 
 ness and crime. Tn the year 1847-8 Rev. Ebenezer Arnold of 
 the IMack Hiver Conference, who was laboring on a contiguous 
 charge, providentially was If.d among them, and after preach- 
 ing to them for r. few time- the requir.Mnents and blessings of a 
 pure gospel, succeeded in arresting the attention of some, and 
 in prevailing upon them to come to Jesus Christ by repentance 
 and faith. The result was, that a small but flourishing Society 
 was formed amonrj them, and the succeeding conference wit- 
 nessed the appointment of a regular n/issionary among them 
 in the person of the Rev. J. P. Jennings. Through the indefati- 
 gable exertions of this young minister and others, especially 
 through the kind concern of Bishop Janes who has had the 
 charge of the Indian missions for the time being, a large and 
 beautiful chapel was soon erected at an expense of over Si, 500, 
 being furnished with a tine-toned bell, and having a. neat and 
 commodious parsonage attached, with land for garden, pas- 
 ture, &c., the whole costing not less than 82,000 or $2,500. 
 Although the success of the missionary in the upbuilding of 
 the spiritual part of the mission must necessarily be small at 
 first, and gained only by slow degrees, yet sufficient encourage- 
 ment has been given by the sound conversion of numbers of 
 these Indians to warrant a continued effort for the special 
 benefit of this degraded people. 
 
 Missions have also, since the division of the church, been es- 
 tablished in difTerent cities and towns for the benefit of the 
 French, Ssvedish, Danish, and Norwegian population, and the 
 signs of the times clearly indicate that the Methodist Ej)iscopal 
 Church, always missionary in her character, and aggressive in 
 her movements, is destined to become more emphatically a 
 Missionary Church. 
 
 Great advancement has also been made in the cause of Sun- 
 day-school instruction, within the few past years. The General 
 Conference, more than ever convinced of the importance of 
 Sunday-schools, has wisely made provision for the increased 
 wants of the young in this respect. The Sunday School Union 
 
 ^ .VI 
 
THE SUNDAY SCHOOL UNION. 
 
 110 
 
 
 of the Methodist Episcopfvl Cliurch was organized on the 2d 
 diiy of April, 1827, but we are not to infer that the Methodists 
 had no Sundav-schools in their church until the latter date. 
 At the time of the organization of the church in 1*784, the 
 pre.ichers were instructed especially to give their attention to 
 the children and youth, and in 1790 the preachers were fur- 
 ther required to establish Sunday-schools in, or near the place 
 of worship, but it was in the year 1827 that the cause received 
 a new impetus by the organization of the '• Union," and in 1840 
 still greater efficiency was given to the exertions of the churoh 
 by the reorganization of the Sunday School Union of the Metho- 
 dist Episcopal Church, and since the appointment of the pres- 
 ent able and talented corresponding secretary. Rev. D. P. Kid- 
 der, the prosperity and increase of schools, scholars, and Sunday-' 
 school books, is probably without a parallel in the history of 
 any branch of the Church of Christ, so that at present, there is 
 no doubt, that not less than five hundred thousand children 
 and youth are connected with the Sunday School Union of the 
 Methodist Episcopal Church. 
 
 We have thus, kind reader, given you a brief historical ac- 
 count of the rise of Methodism in Europe, and of its introduc- 
 tion into America, and its progress from that time until the 
 present. Further information in regard to its present state will 
 be obtained in the account to be ijiven of the institutions and 
 statistics of the Methodist Episcopal Church in the latter part 
 of the book. We now proceed to give an account of the intro- 
 duction of Methodism into Canada ; and of its rise and progress 
 in that province. 
 
 SECTION XII. 
 
 Methodism appears to have been introduced into the prov- i 
 
 ince of Canada in the year 1780, during ^he Revolutionary war ' 
 
 between Great Britain and her North American colonies. A f 
 
 number of the soldiei-s who were sent over to Quebec at that time, ■ 
 
i 
 
 ^' 
 
 120 
 
 EPISCOPAL MRTIIODTRM. 
 
 were members of Mr. Wesley's Societies in England. Among 
 these pious soldiers was a commissariat officer belonging to the 
 forty-fourth regiment of foot, who had been a helper or local 
 preacher under Mr. Wesley, and who immediately upon his 
 arrival in Quebec began to preach, as occasion offered, to the 
 officers and soldiers of the garrison. Mr. Tuffey, for such was 
 this gentleman's name, remained in Quebec for about three 
 years, and at the close of the war was recalled to England with 
 a portion of the troops. The most of his Methodist associates 
 in Quebec, having with other soldiers the privilege of returning 
 to P^ngland, or of being disbanded in America, chose the latter, 
 and soon scattered themselves over different parts of the prov- 
 ince. J3ut as yet no Society of Methodists had been formed in 
 Canacia, Mr. Tuffey thinking it best under all the existing cir- 
 cumstances not to attempt the formation of any Society. 
 
 After the declaration of peace between the two countries, 
 the tide of emigrntion began to flow from the eastern shore of 
 the St. Lawrence and the great lakes towards the British pos- 
 sessions, and in the winter of 1788-9, a young man by the 
 name of Lyon, an exhorter in the Methodist Ej)iscopal Church 
 in the United States, engaged a school in the township of 
 Adolphustown, Upper Canada. He soon began to hold meet- 
 ings for prayer, and exhortation, and in a s'lort time a revival 
 of religion took place, in wliich some were converted, others 
 were reclaimed, and lukewarm professors were aroused ; but no 
 Societies were formed by Mr. Lyon. 
 
 Shortly after this, an Irishman by the name of M'Cart)', who 
 had for some years lived in the United States, and who was h 
 WhitHeldian Methodist, rejtaired to Canada and settled in the 
 township of Earnestown. He soon began to preach written ser- 
 mons according to the practice of the Church of England, but 
 with such deep feeling and earnestness, that many were con- 
 verted through his instrumentality. Li this great work he 
 was cheered and aided by numerous ^lethodists who had 
 either belonged to Mr. Wesley's Societies in England, or to 
 
METHODISM INTRODUCED INTO CANADA. 
 
 121 
 
 the Methociist Episcopal Church in the United States. The 
 success of Mr. M'Carty and the Methodists who co-operated 
 with him, aroused as usual the ire of some of the established 
 clergy. A minister of the Church of England meeting one of 
 these revivalists one day, said to him abruptly, " You are going 
 to hell 1" " How do you know that?'' " Ah ! I am sure of 
 it ; for you run out against dancing, card-playing, horse-racing, 
 (fee, a!id you'll go to hell for it." Such being the character of 
 thejivicsts, it is not to be supposed that the morals of the 2^eople 
 were of any higher order, so that it was not without opposition 
 that Methodism gained a foothold in Canada. 
 
 The most active opposers of the work of God in the neigh- 
 borhood where Mr. M'Carty preached, were the sheriff of the 
 county, a captain of militia, and an engineer, who employed 
 their power and authority in abusing and maltreating the 
 Methodists. On a certain Sunday while Mr. M'Carty was 
 preaching in a private house, four men armed with muskets 
 came to arrest him. On the solemn promise of the gentleman 
 of the house that the prisoner would make his appearance the 
 next day before the sheriff in Kingston, the men left him and 
 returned. The next day he repaired to Kingston, and although 
 the sheriff' at first refused to take charge of him, he was the 
 same day thrown into prison, but released for a certain time on 
 bail. When the time for which he had been bailed expired, 
 he again repaired to Kingston to receive his destiny, where by 
 the orders of the chief engineer, he was put on board of a boat 
 manned by four trench Canadians, who were directed to leave 
 him on an uninhabited island in the St. Lawrence. The boat's 
 crew attempted to comply with their directions, but through 
 the resistance of Mr. M'Carty, they were obliged to land him 
 on the main shore, from whence he returned to his family. 
 While thus persecuted by his enemies in Kingston, to the 
 honor of the late Sir »lolm Johnson be it recorded, that the 
 latter furnished Mr. M'Carty with funds to carry on a prosecu- 
 tion against these vile wretches, and a kind-hearted attorney in 
 
I 00 
 
 EPISCOPAL METHODISM. 
 
 Montreal offtTcd to lend liim all necessary assistance in that 
 .cspoct. lint before legal redress could bo obtained, Mr. 
 M'Carty was suddenly and strangely missing, and has never 
 been heard of from that time to the present. He might have 
 been murdered, or what we should prefer believing, he may have 
 been accidentally drowned beneath the green waters of the St. 
 Lawrence. Ilis chief persecutors in Kingston soon ended their 
 career also, the engineer and shei'ift' both having died in a few 
 weeks afterward, while the militia captain subsequently wrote a 
 confession of his crime, in which he stated that he had wrong- 
 fully persecuted an innocent man, and presented it to the judge 
 of the court. He afterward became insane, and continued so 
 until his death. 
 
 Two years passed away after the arrival of Mr. Lyon before 
 any steps were taken to secure the services of a Methodist 
 preacher from the States. At length in 1790 a message was 
 sent to the conference of the Methodist Episcopal Church as- 
 sembled in New York, for a missionary to be appointed for 
 Canada, and the Rev. William Losec was accordingly despatch- 
 ed to the aid of those few sheep. He repaired to the scene of 
 the revival before alluded to, and succeeded almost imme- 
 diately in forming Societies in different townshijjs with a mem- 
 bership of about two hundred persons, who attached them- 
 selves to the Methodist Episcopal Church. He also formed a 
 circuit extending from Kingston to the head of the Bay of 
 Quinte, embracing the townships of Earnestown, Fredericks- 
 burgh, and Adolphustown. The circuit was called Cataraqui 
 Circuit. In 1792 the Rev. Darius Dunham was appointed to 
 this circuit, and Mr. Losee proceeding down the St. Lawrence 
 formed another circuit whicli was called the C^swegotchie, 
 which at the next conference reported a membership of ninety 
 persons. In 1794 the Rev. James Coleman and Rev. Elijah 
 Woolsey were appointed by the New York Conference to Can- 
 ada. The next year 1795, Rev. Sylvanus Keeler was appoint- 
 ed to the same field, and in 1796 Revs. Coate and H. C, 
 
 4ri 
 
t, ^ 
 
 THE MISSION OF DR. DANOS. 
 
 123 
 
 Wooster were also appointetl prencliers to the Ciinfidi;in breth- 
 ren, and thus the cause of Methodism began gradually to ex- 
 tend itself over the Upper Province, so that in the year 1800 
 there were four large circuits with a nicmbcrship of eleven 
 hundred and fifty embraced in a presiding elder's district, and 
 attached to the New York Conference. 
 
 In the year 1802, Montreal was visited by the Rev. Joseph 
 Sawyer. He foutid a few persons in that place, who had bo- 
 longed to the Mi'thodist Society in the city of New York before 
 the revolutionary war. By these ho was cordially received 
 and assisted in procuring a school-room for preaching. A Mr. 
 and Mrs. McGinnis were among the first who attached them- 
 selves to the Society in Montreal, and who remained faithful 
 in tlie cause of Christ and of Methodism during all its vicissi- 
 tudes in that place, until they joined the church triumphant. 
 In 1803, Revs. Samuel Merwin, Elijah Chichester, and Laban 
 Clark, were sent as missionaries to Lower Canada ; and Mon- 
 treal, St. Johns, and Sorel, are found included among the sta- 
 tions of the New York Conference. Mr. Merwin went to 
 Quebec, where ho stayed only about six weeks without being 
 successful in organizing a Society, and he returned to Mon- 
 treal, where he remained during the rest of the year, and 
 was succeeded the next year, 1804, by the late Dr. Martin 
 Ruter. 
 
 This same year also, the Rev. Nathan (now Doctor) Bangs 
 was sent as a missionary to a new settlement on the river 
 Thames in Upper Canada, and that the reader may know 
 something about the hardships endured by these pioneers in 
 the early days of Canadian Methodism, we will take the liberty 
 of presenting the account Dr. Bangs gives of his introduction 
 to his new field of labor, as found in his History of the ^letho- 
 dist Episcopal Church. Having requested the appointment 
 of missionary to that place, and having obtained the same 
 from Bishop Asbury, he " left the city of New York in the 
 latter part of the month of June, went into Upper Canada by 
 
 10 
 
 G 
 
^T 
 
 iJt 
 
 KPIbCOl'AI. MKTIIODISM. 
 
 \ 
 
 
 way of Kiiiji;stoii, thence uj) the country alutin- the north-western 
 shore of Lake ()iitari(j to tlie Lonij; I'uiiit (Circuit, and theiico on 
 t!n'ou;^h ()xf(jrcl to the town of Di'Iawani on the river Thames. 
 Here lie hxli,'*'*! tor th(! niylit in the last Ix^ liiit in the settle- 
 ment, and llie iifxt niuriiing as (hiy bcLCan to dawn, he arose 
 and took his departure, and after travtHinLi; tlirouu^h a wilder- 
 ness of forty-tive miles, c^uided oidy by marked trees, he arrived 
 at a solitary I02; hut al)out sunset, weary, huni^ry, and thirsty, 
 where he was (nitertained with the best the house could atlbrd, 
 which was some Indiaii-jtuddiiig and tnilk for supper, and a 
 bundle of straw for his bed. The next day about twelve 
 o'clock he arrived at an Indian village, on the north bank of the 
 Thames, the inhabitants of which were nnder the instructions 
 of two Moravian missionaries. While there, the Indians were 
 called together for worshin, which was performed in a very 
 simple manner by reading a short disccnirse, and singing a few 
 verses of a hvnm. 'ilie missionaries and the Indians treated 
 him with great resj)ect and affection, and seemed to rejoice in 
 the prospect of having the gosjiel j)reached to the white settle- 
 ments on the banks of the river below. 
 
 " Aljout three o'clock r.M,, he arrived at the first house in 
 the settlement, where the following conversation took place 
 between the missionary and a man whom he saw in the yard 
 before the house. After the introductory salutation, the mis- 
 sionary inquired, ' Do you want the gospel preached here .-' 
 After some deliberation it was answered, ' Yes, that we do. 
 Do you preach the gospel V ' That is my occupation.' 
 ' Alight from your horse, then, and come in, will you V ' I 
 have come a great distance to preach the gospel to the people 
 here, and it is now Saturday afternoon, to-morrow is the Sab- 
 bath, and T must have a liouse to preach in before I get off 
 from my horse.' After a few moments of consideration he 
 replied, ' I have a house for you to preach in, provender for 
 your horse, and food and lodging for yourself; and you shall 
 be welcome to them jill if you will dismount and come in.' 
 
rilEACniNfJ IN A NKW SKTITIOMKN T. 
 
 ]2( 
 
 Thanking him fur his i<itul oftor, the missionary (hsmounted 
 and entered the hospitahlt; mansion in thu name of tho Lord, 
 saying, Peace be to this house. A young man mounted his 
 horse and rode ten miles down the river, inviting tho people 
 to attend meeting at that house at t* n o'clock a.m. of the 
 ne,\t morning. 
 
 "At the time appointed the house ^■ ;is filled. When the 
 missionary rose up, he told the people that whenever a stranger 
 makes his jippearance in a place tho people are generally 
 anxious to know who ho is, whence he came, where he is going, 
 and what his errand is among them. 'In tliese things,' said 
 he, 'I will satisCi' you in a few words.' lie then gave thom a 
 short account otiiis birth and education, of his conversion and 
 call to th(; ministry, and the motives which induced him to 
 come among them, and concluded in the following manner : 
 ' I am a Methodist preacher, and my manner of worsliip is to 
 stand up and sing, and kneel in prayer ; then I stand up and 
 take a text, and preach while the jieoplo sit on their seats. 
 As many of you as see fit to join mo in this method you can 
 do so; but if not you can choose your own method.' When 
 he gave out his hymn they all arose, every man, woman, and 
 child. When he kneeled in prayer tliey all, without exception, 
 kneeled down. They then took tlieir seats and he stood up 
 and gave out his text, ' Repent yo therefore and be converted, 
 &c.,' and he preached, as he think.s, with tho Holy ('host sent 
 down from heaven. Having concluded his discourse, he ex- 
 plained to his audience his manner of preaching by itinerating 
 througli the country, his doctrine, and liow suj)ported, Szc. He 
 then s;iid, 'AH you who wish to liear any more such i)reaching 
 rise u[>,' when every man, woman, and child stood up. He 
 then told them that they might expect ])reaching there again 
 in two weeks." 
 
 He then sent on appointments througli the settlements along 
 down the river, and was everywhere received with great cordi- 
 ality. He proceeded down the shore to Lake St. Clair, crossed 
 
 "»m\\ 
 
 n 
 
 ^ 
 
126 
 
 EPISCOPAL METHODISM. 
 
 li! 
 
 '-.';„■^ 
 
 over to Detroit and down the shore to Lake Erie, and preacherl 
 to people who had never heard a gospel sermon, and to 
 Methodists who had not heard a sermon preached in seven 
 years. Thus we see Methodism introduced into that part o5 
 Canada, where it has since taken deep root and prevailed ex- 
 tensively. 
 
 In the year 1806, this self-denying missionary volunteered 
 his services for Quebec. After spending a few weeks in Mon- 
 treal to supply them until their preacher, the Rev. Samuel 
 Coate, arri-ed, he sailed down the river St. Lawrence and 
 reached Quebec on Saturday morning. Having a few letters 
 of introduction he delivered them, and afte| great exertions, 
 succeeded in renting a voom and in getting it provided with 
 temporary seats during the same day, and on the luorrow he 
 preached to a "tolerable congregation." The inhabitants of 
 the city were mostly French Catholics, English Episcopalians, 
 or Scotch Presbyterians, and all manifested a deadly hostility 
 to Methodism. A few pious people however — and among 
 them a Scotch missionary by the name of Dick — received him 
 cordially and affectionately. After laboring amidst many dis- 
 couragements for a length of time, with only about a dozen of 
 stated hearers, he succeeded in forming a small Society in the 
 capital of British Norlii America, since which time the Method- 
 ists have not only had an organized Society in existence, but 
 have become respectable both as it regards numbers and infia- 
 ence, as the author of this work, in subsequent years, has had 
 an opportunity of knijwing by a personal residence in the 
 place. 
 
 In the year 1812, the last war between Greai Britain and 
 the Unit<'d States commenced, and in consequence thereof the 
 cause of Methodism in these provinces sutTered greatly. At 
 this time the Avork in t.lie Canada^ was divided into two dis- 
 tricts, namely, the Upper anu Lower Canada districts, the 
 former of which was attached to the Genesee Conference recently 
 ormed, and the latter to the iN^ew York Conference. From 
 
PROCEEDINGS IN CANADA DURING THE WAR. 
 
 127 
 
 in the 
 
 'ft 
 
 in and 
 
 ^ 
 
 eof the 
 
 
 y. At 
 
 
 wo dis- 
 
 
 ;ts, the 
 
 
 •ecently 
 
 
 T'lom 
 
 
 each of these conferences the annual supplies of preachers were 
 sent to the respective portions of the work. At the session of 
 the General Conference in 1812, the preachers were appointed, 
 as usual, to the Upper Canada district. Before the formal 
 declaration of war, some of the preachers reached their ap- 
 pointments in safety, others, however, after the announcement 
 was made, abandoned the design of going to Canada, and some 
 of those who had already reached their circuits returned to the 
 United States. The Rev. Henry liyan, presiding elder of the 
 Upper Canada district, with a few otlier brethren, remained at 
 liis jiost, and was, during the continuance of the war, the sole 
 director and superintendent of this part of the work. He 
 attended regularly all his quarterly meetings, and called the 
 preachers together each year and stationed them as he judged 
 best from time to time until 1815, when peace was declared to 
 the jov of every pious heart. 'Jhe authority and power in- 
 vested in Mr. Ryan In' the necessities of the case, no doubt laid 
 the foundation of the many troubles and dissensions which ex- 
 isted for many 3-ears sul)sequently, in which Mr. Ryan was j., 
 chief actor, and which finally led to his abandonment of the 
 Methodist Episcopal Church in 1827, and the organization of 
 an independent body of Methodists in Canada known by the 
 name of " Ryanites." 
 
 After the close of the war of 1812-15, intercourse between 
 the people on both sides of the lino was resumed. Preachers 
 fvom the United States were again appointed to the Canadas, 
 and were ])ermitted to mingle freely with the inhabitants and 
 preach wherever they could collect a congregation, and as the 
 work had sutferod materially during the continuance of the 
 war, these preachers and the members saw the necessity of 
 laboring zealously to recover what had been lost, and their 
 labors were crowned with abundant success throuo-hout difterent 
 parts of the provinces. 
 
 Previous to the commencement of hostilities, liishop Asbury 
 in 1811, made a short v;sit to Canada. He, after attending 
 
 M« 
 
rr 
 
 n 
 
 128 
 
 EPISCOPAL METHODISM. 
 
 h: 
 
 
 t^'- 
 
 r 
 
 t' 
 
 the session of the New England Conference in Barnard, Vt, 
 crossed tlie Green Mountains and Lake Chainplain, and from 
 Plattsburgh made his way through the wilderness known as the 
 "Chateaugay Woods," and passing through "French Mills" 
 (Fort Covington) reached the Indian village of St. Regis. He, 
 from this place, crossed the St. Lawrence to Cornwall, and 
 passed along up the banks of the latter river, stopping and 
 preaching in different places as he went on his journey, until 
 at length he arrived in Kingston, where he tarried several days 
 and preached in the new chapel recently erected in that place, 
 with great accejitability to the people. From Kingston he 
 crossed to Sackett's IIarl)or, having made a flying visit to a 
 colony then and since under the protection of the flag of his 
 native country. It was fortunate that this visit was made at 
 this time, as hostilities soon after commenced, and before the 
 cessation of the same the venerable bishop was called to his rest 
 in heaven. 
 
 While the war was raging, and the Societies in Canada were, 
 some of them, left without ministers, the Society in Quebec 
 sent a request to the Mission Committee in London to be sup- 
 plied with English preachers; accordingly, in 1814, a mission- 
 ary from England was sent to them, and Quebec, in future, was 
 left oft' from the American Minutes. For the same or a similar 
 reason that an English preacher was sent to Quebec, it was 
 thought best by the Wesleyan Mission Committee to send 
 English preachers to other points in the provinces ; accordingly, 
 Montreal, Kingston, and other prominent j^Iaces were soon oc- 
 cupied in part by English missionaries, while at the same time 
 American preachers were duly stationed among them. This 
 state of things induced jealousy and bickerings, not only be- 
 tween the members in the Societies in these places who favored 
 the ministrations of the one or the other, but between the 
 preachers also, who, unfortunately for themselves, were required 
 to occupy common ground. Complaints and remonstrances to 
 the Wesleyan Committee on the one hand, and to the Ameri- 
 
BRITISH AND AMERICAN PKEACilKRS IN CANADA. 
 
 129 
 
 can Conferoncofi on the other, were inad»i for a re(h-ess of 
 grievances. But as in the largo Societies, especially the one 
 in Montreal, there were two distinct classes of Methodists (the 
 English Wesleyan and the American Episcopal), it was not an 
 easy matter to etfect an adjustment of existing difficulties under 
 these circumstances, as one party preferred their own country- 
 men to preach the gospel to them, and the other as tenaciously 
 insisted for the same reason, on having their old })astors remain 
 amoniT them. At the General Conference of the Methodist 
 Episco]ial Church in 181G, an affectionate letter written by the 
 Wesleyan Committee was received at the hands of the Rev. 
 Messrs. Black and Bennett, who were appointed delegates to 
 effect an adjustment of difficulties. In this letter a request 
 was made that the Methodist Episcopal Church should with- 
 draw her preachers from those places occupied in whole or in 
 part by the English missionaries. The General Conference, 
 however, could not see the way clear to relinquish ground 
 which had been so long occupied by them, and wrote an 
 answer to the committee, in which they respectfully state that 
 they could not consistently give up any part of the Societies or 
 chapels in the Canadas to the superintendence of the British 
 connection. The result of this refusal was that those Societies 
 circumstanced fis above described were supplied with both 
 British and American preachers for a numljer of years. This 
 was particularly the case with Montreal. At the succeeding 
 General Conference of 1820, numerous memorials and petitions 
 were presented from several circuits in Upper Canada, protest- 
 ing against the occupancy of the ground by the British mission- 
 aries, and praying for the supply of preachers from the United 
 States. The conference passed a resolution to the effect that 
 the bishops still continue to exercise their Episcopal charge 
 over the Societies in the Canadas, all except Quebec. 
 
 At this conference also, was received another address from 
 the General Secretaries of the Missionary Society in London, 
 in which they respectfully express their regret that any mis- 
 
130 
 
 EPISCOPAL METIIOUISM. 
 
 i 
 
 . 
 
 ^W 
 
 uiiderstanJing had taken place between the two bodies in rehi- 
 tion to the above matter, and also state that it never was the 
 desio'n of tlie committee to have their missionaries interfere 
 with those preachers sent by the American Conferences. The 
 committee, in connection with the above, sent a copy of the 
 instructions o-iven to each of their missionaries in rehvtion to 
 their acts when brought in contact with tlie American preach- 
 ers. This document was sufficiently explicit to convince the 
 General Conference that, liowever any of the missionaries or 
 preachers had erred in judgment, the designs of the committee 
 and of the British Conference were of the most friendly and 
 pacific character, and in order that all cause for future misun- 
 derstanding might be removed, the liev. John Emory was ap- 
 pointed by the General Conference as a delegate to attend the 
 ensuing session of the English Conference, with full powers to 
 negotiate a settlement of all existing difficulties. In accordance 
 with his instructions, Mr. Emory sailed immediately for Eng- 
 land, and attended the session of the latter body, held in Liver- 
 pool in August, 1820. lie was received with great respect and 
 cordiality by his English brethren, and after due consultation, 
 and on the recommendation of Mr. Emorv, it was resolved that 
 all the Societies and chapels in Upper Canada should be given 
 up to the exclusive charge of the American preachers, and that 
 all the Societies and chapels in Lower Canada should be re- 
 signed to the care of the British missionaries. For the purpose 
 of carrying out the provisions of this plan, three ministers or 
 preachers from each conference were appointed to meet when 
 and where convenient, and make the necessary transfers, &c. 
 The settlement of these difficulties in the above manner gave 
 very general satisfaction to both preachers and peoj)le in the 
 Canadas, and has been productive of great, arid we trust, per- 
 manent good, while it aflibrds an evidence of the Christian 
 desire of both connections to maintain peace and unity between 
 the two great bodies of Methodists. 
 
 The number of travelling and local preachers in the Upp^» 
 
INDEPENDENCK OF CANADA CONFERENCE. 
 
 131 
 
 Province having become considerable, a strong desire began to 
 be expressed on the part of many, tljat a separate Canada Con- 
 ference should be organized, with authority to elect a bishop 
 of their own, who should reside among them, and superintend 
 their aft'airs. A petition to this eft'ect was presented to the 
 General Conference of 1824, and the conference so far granted 
 the prayers of the petitioners, as to erect a separate conference 
 for Canada, but retaining the same under the supervision of 
 the bishops of the Methodist Episcopal Church. This dispo- 
 sition of the case was not, however, satisfactory to all, and es- 
 pecially to Air. Kyan, before alluded to, who speedily began 
 the work of fomenting divisions and discord among the preach- 
 ers, and especially among the local preachers in the Canadian 
 department of the work. Through his agency, a convention 
 of local preachers was called, a conference organized, and a 
 plan of future operations adopted. On the assembling of the 
 conference, however, in Ilallowell, U. C, peace was measura- 
 bly restored for the time being, through the instrumentality 
 of Bishops George and Iledding, who pledged themselves to 
 sanction measures in the future for the organization of an In- 
 dependent Canada Conference. 
 
 Accordingly, in 1828, the matter having again come before 
 the General Conference at its Quadrennial session in Pitts- 
 burgh, resolutions were adopted dissolving the compact exist- 
 ing between the Canada Annual Conference, and the Method- 
 ist E[)iscopal Church in the United States, and authorizing the 
 bishops to ordain a superintendent or bishop for the Canada 
 Conference, whenever elected by the lattei. At the next ses- 
 sion of the Canada Conference, held the f?ame year in Earnes- 
 town, U. C, the proceedings of the General Conference in re- 
 spect to the separation having been read ind explained, it was 
 resolved that the Canada Conference of the Methodist Episco- 
 pal Church " do now organize itself into an independent Meth- 
 odist Episcopal Church in Canada." The separation was thus 
 rendered complete ; so much so, that as soon as the resolution 
 
-7-w" 
 
 132 
 
 Kl'ISCOI'AL METHODISM. 
 
 » * 
 
 / .'\. 
 
 passet-1, the presiding bishop rose, and declared thcat he no longer 
 had any jurisdiction over them, and that they must elect a presi- 
 dent befon; they could proceed to farther business ; accordingly, the 
 Rev. William Case was elected General Superintendent ^;;'o tcfii. 
 
 The Canada Conference, although claiming to be a Method- 
 ist Episcopal Church, did not succeed in electing a permanent 
 superintendent or bishop in the interim of the sessions of the 
 General Conference of 1828-1832, so that at the latter period 
 resolutions were passed, allosving the bishops of the Methodist 
 Episcopal Church in the United States to ordain any such su- 
 perintendent within the ensuing four years, should one be 
 elected, but for reasons which will hereafter be apparent, no 
 such otRcer was ever elected. 
 
 The province of Canada being subject to the British crown, 
 a jealousy had long existed on the |)art of its statesmen in re- 
 lation to the institutions of the United States. This jealousy 
 ripened into hatred during the war of 1812-15, and although 
 at the close of the same actual hostilities ceased, feelings of an- 
 imosity still remained. This rendered the situation of the 
 American preachers an unpleasant one, and led, as we have 
 just stated, to the final separation of the Canada Conference 
 from the parent body. A desire to be identified with what- 
 ever is British in its nature and origin, led the members of the 
 Canada Conference to seek a union with their brethren in the 
 English Conference. Such a union was formed in 1833, the 
 Canada Conference changing its title of Methodist Episcopal 
 Church, to that of the Wesleyan Methodist Church in Canada. 
 In changing their title, they also changed their church polity 
 in several respects, and in forming the union with the British 
 Conference, they consented to receive their president annually 
 from the latter body. 
 
 Although this union gave satisf iction to the majority of the 
 travelling preachers and members of the Methodist Church in 
 Canada, it produced much uneasiness and dissatisfaction in the 
 breasts of many who were ardently attached to the usages and 
 
PROCEEDINGS OF THE EPISCOPAL METHODISTS. 133 
 
 ecclesiastical i;overninent of the Metliodif^t Episcopal Church. 
 While proposals for a union were being made, several conven- 
 tions were held, in which it was resolved, on the part of those 
 dissntisded with the contemplated arrangements, not to consent 
 to the union, if it should be effected. The most prominent 
 opposcr of the union was the Rev. Joseph Gatchel, a super- 
 annuated member of the Canada Conference, who, with nu 
 merous local preachers and members, resolved to adhere as far 
 as possible to the discipline and polity of the Methodist Eois- 
 copal Church. Accordingly, in Juno, 1834, or about eight 
 months after the union, Mr. Gatchel, who refused to consent 
 to it, and retained his name of Methodist Episco2)al minister 
 called an annual conference, to be held in Young Street. In 
 answer to the call, several located and local preachers met to- 
 \5ether, but no member of the Wesleyan Conference obeyed 
 Mie summons to attend. Mr. Gatchel, claiming that the main 
 "body had seceded from the Methodist Episcopal Church, and 
 that he only constituted the Conference of the Methodist Epis- 
 copal Church in Canada, proceeded in due form to re-admit 
 several located preachers, and receive other preachers on trial. 
 The time and place of the next annual conference were fixed 
 upon, and a special General Conference was appointed to meet 
 in Belville, Feb. 12, 1835, for the purpose of electing a Gene- 
 lal Superintendent, pro tempore. At the General Conference 
 thus appointed. Rev. John Reynolds was elected to this office, 
 and at a subsequent General Conference, h*.ld in June of the 
 satne year, he was elected a bishop, and ordained by the e'ders 
 present. Since the above period, the Metliodist Episcopal 
 Church in Canada has gained many adherents and members, 
 so that at the present time it may be said to be in a flourishing 
 state, having a large number of chapels and Societies embraced 
 in several presiding elders' districts, and two annual conferences. 
 In the meanwhile, the Wesleyan Methodist Conference in 
 Canada, while repudiating the action of the " Episcopals," pro- 
 ceeded according to the plan of union, in holding her annual 
 
134 
 
 EPISCOPAL METHODISM. 
 
 conferences, and ailininistering her discipline, for several years, 
 until at length dissatisfaction arose on the part of the British 
 Conference, in relation to some of the acts of the Canadian 
 brethren, and the action of the Canada Conference in relation 
 thereto, which led to a disruption between the two bodies. In 
 consequence of this disruption the British Conference included 
 the territory in the ui)per province within her ii'/ld of mission- 
 ary operations, and apixjintod jireachers to the most important 
 jtlaces in Canada. This state of things could not long continue 
 without producing the most un])leasant and sometimes violent 
 altercations between the adherents of the one or the other con- 
 ference, so that with the Canadian Wesleyans, the l^ritish 
 AVesleyans, the Methodist Episcopalians, and the remains of 
 the " llyanite" secession, all in operation at one and the same 
 time, all presenting conllicting claims, all having friends and 
 supporters, and each branch having its bitter foes, a long-con- 
 tinued scene of turmoil, contention, and strife, characterized the 
 proceedings of our Metliodist brethren in (panada, which state 
 of things they no doubt all deplored, but had no remedy to 
 heal the wounds thus made. After enduring this state of 
 things for some time, overtures were made by the Canada 
 Wesleyan Conference to the British Wesleyan Confei'ence, for 
 a cessation of ecclesiastical hostilities, and the re-union of the 
 two bodies, and in 1847 an amicable arrangement was effected 
 in London, through the instrumentality of Messrs. Ryerson and 
 Green, on the part of the Canadian, and a Committee of the 
 British Conference. This arrangement re-united the two 
 branches, and since the period referred to, the Canadian Con- 
 ference has been presided over by a president annually ap- 
 pointed by the English body. There are about two hundred 
 ministers at present employed in Canada West by the Canada 
 Conference and the Missionary Committee of London, besides 
 twenty in the Eastern Canada district. The Episcopal Method- 
 ists have also about an hundred^ ministers and preachers em- 
 ployed in ditferent sections of the province. 
 
 7?y 
 
 i 
 
BOOK II. 
 DOCTRINES OF METHODISM 
 
 ARTICLES OF RELIGION. 
 
 INTRODUCTION 
 
 TnK doctritioR of the Methodist Episcopal Church are prin- 
 cipiilly einbnict'd in tlie Twenty-five Articles of Rehgion, 
 found in the P>ook of Disciphne. These Articles are nearly 
 the same with those of the Church of England, and the Prot- 
 estant Episco[)al Church in the United States. The principal 
 difference between the Articles of the *^wo latter Churches, and 
 those of the Methodist Episcopal Church, consists partly in the 
 number ; that of the Church of England being thirty-nine, and 
 of the latter, as above stated, twenty-five ; and also in the 
 omission of a few phrases attached to some of the English 
 Articles, with the addition of one in relation to the Rulers of 
 the United States of America. 
 
 The Articles of Reliiiion of the Church of England were 
 originally drawn up in the reign of Edward the VI. in the year 
 1552. They at first consisted of forty-two, but in the reign of 
 Queen Elizabeth, were reduced to the present number of thirty- 
 nine. 
 
 When the Rev. John Wesley set apart Dr. Coke to the 
 office of Superintendent of the Societies in America, and in- 
 structed him to organize said Societies into an independent 
 Church, he prepared a prayer-book, or Sunday Service, for the 
 
130 
 
 KPISCOl'.VL MKUIOIJISM. 
 
 'I 
 
 • 
 
 'I 
 
 use of tlio infant cluircli, in wliicli prayer-book the Articles of 
 Reliu;ion were contiiincd as now found, excoptiiii^ the one re- 
 lating' to rnjf'rs, which was framed at the organization of the 
 church in 1784, and shortly after was printed in the form of 
 Discipline ; since which time no change of any iinportanco 
 has been made in any of the articles referred to. 
 
 We have stated, in substance, that these articles embrace 
 the most of the doctrines of the MetHfedist Episcopal Church ; 
 we do not say that all the doctrines of Methodism are clearly 
 set forth in the same ; or if all are alluded to, it is only by 
 implicatioti that certain tenets may be inferred ; as, for in- 
 stance — while the doctrine of entire sauctitication may be in- 
 ferred from some of the articles, it is in none of them clearly 
 stated, or plainly taught. Hence, the Articles, while they etu- 
 body the great fundamental doctrines of the Church, are not, 
 in themselves, a complete body of divinity. Still, what is not 
 clearly stated or taught in the same, is stated and taught in 
 the other standard writings of the Church, such as Wesley's 
 Sermons, and Watson's Institutes. 
 
 Objections have been frequently raised against the adoption 
 of articles of faith, as though what is acknowledged to be 
 merely human, must necessarily be unscriptural ; and the cry 
 of " man made creeds," has resounded from shore to shore, and 
 from continent to continent. But why all this opposition to a 
 mere statement of the doctrines of the Church, as embraced in 
 articles of faith ? Is a merely human opinion in relation to 
 the doctrines of the Bible, any the less human because it is not 
 embodied in an Article of religion ? Is an unwritten system 
 of belief any the more scriptural because it is taught by the 
 tongue, instead of l)eing taught by the pen ? And are the 
 multifarious and contradictory statements of the " no creed" 
 men, in relation to their own doctrines, to be embraced in 
 preference to those which are candidly written, and published 
 for the information of ail who choose to read and judge for 
 themselves ? When a body of Christians are willing co give a 
 
REASONS FOR A WIMTTEN CREEP*. 
 
 137 
 
 candid, writton statemont of tlicir religious opinions to the 
 Avorld, so tli.'it these oi»inions iiiiiy be compared with the letter 
 of Scripture, luid be judujed of accordingly, if not an evidence 
 of the correctness of their faith, is at least a proof of their s/n- 
 cerif}/ in niaintainino; these oi)inions ; whih? on the other hand, 
 if a body of professed rin-istians are unwilling to submit their 
 opinions to the pul)lic scrutiny, and as an excuse for so refus- 
 ing, pretend to hold in great aldiorrence those who do, the 
 reader may rest assured that there is something wrong about 
 the faith of such i)rofessed Christians, which renders them un- 
 willing to bring their opinions to the test of sound criticism. 
 While, therefore, some professed Christians choose to dwell in 
 darkness, and keep others in darkness, the design of tlu; Meth- 
 odist Episcopal Church is to let her light shine, " that others, 
 seeing lier" faith and " good works, may be led to glorify their 
 Father in heaven." Hence the design of embodying in a con- 
 densed form the more important doctrines of tlu; IJible, is not 
 for the purpose of iiiak'nuj a creed, but of statinr/ a creed al- 
 ready made, by the great Head of the Church ; not for the 
 purpose of leading men astray by giving them an op])ortunity 
 of knowing and judging of our o}>inions, but to prevent their 
 being led astray by those who dare not honestly state in writ- 
 ing; what are their true sentiments, l^esides, a creed may ex- 
 ist as really in an unwritten as in a wiitten form. The Con- 
 stitution of En<jland is unwritten, but it is none the less a Con- 
 stitution ; the Constitution of the Unite(l States is a written 
 instrument, and if it is preferable to the former, it is because it 
 is more definite, more easily understood, its positions more 
 clearly defined, and the rights ^i'f the peo[»le more fullv secured. 
 In like manner, a creed may e.xut without being written, but 
 wants that definiteness, that clearness, that correctness, belong- 
 ing to the creed which is plaiidy written, nd is confided to 
 the safe keeping of each member of the Church, as a guaran- 
 tee against false doctrine, and heterodo.\ opinions. Hence, the 
 only valid objection which can be raised agaiust the (existence 
 
 - U 
 

 w^fjm 
 
 ..^.__«.— 
 
 9991 
 
 191 
 
 EPISCOPAL MKTHoniSM. 
 
 of written articles of roiigioii in the Methodist Epi-^copa 
 Church, is not that there are such articles in existence, bui* 
 that they <lo not express all that the Church believes ; not 
 that there are too many, but too few. While, therefore, we 
 claim that the Articles alluded to embrace all that is funda- 
 tnental to Christianity, we freely admit that there are points 
 ot* doctrine believed by the Methodist ('hnrch, which are not 
 SIS fully stated in these Articles, as they Jire in our standard 
 theoloL^icr.l works. Our oi)ject, therefore, w'll be, to state the 
 doctrines taught in the Twenty-live Aiiicles, and tiien speak 
 of the other prominent doctrines which are no^, ombracel in 
 the same, bi't ar'^ believ'd in, ."rd taiylit by the Church. 
 
 ARTICLE T. 
 
 OF FAITH IN TIIK IIOI.Y TIUNITV. 
 
 \l \ 
 
 \<m \\\ 
 
 "There is but only one living and true (lod, everlasting, withont 
 body or parts, of infinite power, wisdom and goodness: the maker and 
 preserver of all things visible and invisil)le. And in unity of this 
 Godhead there are three persons, of onosul)stance, power, and eternity : 
 — the Father, the Son, and the Holy Ghost." 
 
 The doctrine embraced in this Article is fundamental, and 
 lies at the foundation of tne Christian religion, and ti'Mches the 
 tbilowing c'lrdinal truths : 1st. IVie existence of God. 2d. 2Vie 
 Unity of Gud. 3d. 2Vi.e ctevnitij of God. 4th. Th.e iucorpo- 
 rielij of (rod. oth. Tlie infinite /jowcr of (tod. Gth. 7'he 
 infinite wisdom of God. 7th. The infinite f/oodncss o/' (fod. 
 8th. The creative and ■preservative acts of God : ami la.sbiy, 
 The Triniti/ in the Unit;/ of the Godhead. It will not be 
 necessary to enlarge on each of these points, we will allude to 
 but two, — the Incor[)oreity of God, and the Trinity in Unity. 
 
 1. The declaration that (Jod exists "without body or parts" 
 has been objected to by some modern fanatics, who r-eize on 
 
THE DOCTRINE OF THE TRINITY. 
 
 139 
 
 corl;iin lij^uiativc pjussai^os of Scrijiture, wluTciii Cuk\ is s|.okon 
 of as beiiii:; possessed of hands, eyes, ears, &c,, and argue from 
 the same that (Jod possesses both body and jiarts. This in- 
 consistent and blasplieinons doctrine was also taught by an an- 
 cient sect of lieretics called Antithro|)oniorphites, while it rp- 
 niained for the Mormoiiites of these " latter days," to assert in 
 the most positive terms, that (rod has both "body, parts, and 
 passions." This idea, howtner, is opp(;sed to the inliiiity of 
 (rod, who, if possessed of body and parts, must have tlu'in in 
 possession as finite parts, or as intiiiito parts of the great whole. 
 If these parts are finite, the aggregate cannot make an inliiiite 
 being any more than two and two can form an iritlnito num- 
 ber ; hence (rod must necessarily bo a finite being, which is 
 contrary to reason ;vnd Serii)ture; but if eacli of these parts is 
 infinite in itself, then every part must be equal to the whole, 
 for the whole cannot bo more than infinite ; hence, we arrive 
 at the contradictory and absurd conclusion of a plurality of in- 
 finites, or in other words, of a plurality of supreme gods I exist- 
 ing in the one living and true (Jod ! JV'sides, it is positively 
 declared that " (Jod is a spirit," which declaration stands dia- 
 metriciilly opposed to the doctrine under consideration, for if the 
 meaning of the Saviour in that declaration was merely that God 
 is partly spirit and partly matter, he would have clearly stated 
 the fact by saying " then^ is a sj)irit in God," and not as above 
 quoted, declare that " God is a spirit^ 
 
 2. The doctrine of the Trinity in Unity has also been ob- 
 jected to ])y ancient as well as modern heretics, who, because 
 they cannot bring their unassisted reason to compreliend the 
 mode or manner of the divine existence, rashly reject the scrip- 
 tural evidence of such existence as based upon the fact of there be- 
 ing " three persons in one God,— Father, Son, and Holy Ghost." 
 " We cannot," say the objectors, "comprehend how there can 
 exist three persons in the Godhead, each of these persons 
 being distinct and yet forming but one being." Now a mere 
 
 want of comprehension cannot disprove the existence of any 
 11 
 
SSB 
 
 IK 
 
 ,"»A 
 
 140 
 
 El'ISCOI'AL MKTIIODISM. 
 
 fact, liowevc; inconij)rehc'nsible tliat fact may be to us. Let 
 us illustrate; tlie laws of nature and their mode of operation 
 are in many respects totally iiicom]>rchensible ; but i\\kfact of 
 their existence we dare not deny, or even doubt. If we intro- 
 duce a single candle into a dark room there is a light, perfect 
 and complete in itself. If we add to the number of burning 
 tapers, there will be a greater intensity of light produced by 
 these several tapers, the light from each being perfect and com- 
 ]il(!te in itself, and yet in the aggregate forming but one light. 
 Now an objector might in(j[uire with an air of triumj)!), "How 
 can there be three distinct and separate lights and yet be but 
 one ?'' Onr answer would be, " The/acZ is so ; although we may 
 Hot be able to ex|ilain the manner to your com[)rehension ;" 
 and so in regard to the triune existence of (xod, the fact of 
 such existence is clearly established by Scri[)ture, but the man- 
 ner of such existence may not be explained. 
 
 We may illustrate farther by the laws governing the trans- 
 mission of sound. A j)ublic sjieaker addresses an assemblage 
 of five hundred persons. On the utterance of each syllable by 
 the speaker a certain definite sound is produced, clear and dis- 
 tinct in itself. This sound reaches tlie ear of each of the audi- 
 tory as a whole and perfect sound ; so perfect and co!uj)lete, 
 that were there but one person in tlie room to listen to it, it 
 co'^ld not be more comp.lete than it now is, when lieard dis- 
 tinctly by five hundred different persons. Now, although there 
 are seemingly icholc and perfect sounds for each of these, yet 
 there is but one sound produced by the speaker ; and can we 
 comprehend clearly how this one sound may divide; and subdi- 
 vide itself apparently into live hundred or even five thousand 
 distinct iiarts, and vet remain but a single sound ? Again we 
 say, the fact is so; but tlie precise mode of its l)eing so, may 
 be beyond the comprehension of many, if not of all. Other illus- 
 trations of a forcible character might be presented, but as the 
 fad is purely a scriptural one, wo must seek light and direction 
 on this important subject from the word of Ood. 
 
THE DOCTKINK OF THE TRINITY. 
 
 141 
 
 3. The existence of a plurality of persons in the Godhead 
 may be clearly inferred from the plural form in which the word 
 "God" is used in the Bible, and that too, in the very beginning 
 of the Sacred History. " In the beginning Gods created the 
 heavens and the earth." As far as we know, all Hebrew schol- 
 ars admit the fact, that in the original, the term which is trans- 
 lated God in the singular number in our version, should be 
 rendered Gods in the plural, and so in many other passages 
 where the word occurs. The idea then is, that, according to the 
 Hebrew idiom, a plurality of persons existing as one being, is 
 clearly indicated by the language employed. " Let ^ls make man 
 in our image, after our likeness," clearly indicates the same 
 thing. Nor will it be sufficient to say that God was herein 
 speaking to the angels, and inviting them to assist in the work 
 of creation, for, first, there is no evidence anywhere to be found 
 that angels or other spirits had anything to do with the work 
 of creation, as agents or otherwise. Second, the image in which 
 man was made, was not the image of angels, for we learn that 
 Christ became tnan like unto his brethren ; but still, as the 
 apostle j)lainly declares, "he took not upon him the nature of 
 aiif/cls, but the seed of Abraham ;" hence the nature of men and 
 of angels is totally different and distinct, and consequently the 
 imao'e of God, and of man who was made in the iinaixe of God. 
 is different from the image of angels ; and as God speaks of an 
 image in the singular form, it is evident that it is not the imago 
 of an angel which is spoken of, or to, but the eternal God 
 holding conversation with himself as a Trinity in Unity ; or to 
 be more explicit, God the Father sitting in council with the 
 Son and Holy Spirit in relation to the creation of man. 
 
 This doctrine is also clearly and beautifully expressed by the 
 prophet Isaiah vi. 8-10; as also in a parallel passage in John 
 xii. 40, compared with Acts xxviii. 25, in which passages the 
 existence of the Trinity is not only ex])ressod, but expressed in 
 such a manner as to leave little room for doubt of there beinf 
 three persons, and but three in the Godhead. Our limits wilJ 
 
■ V, 
 
 142 
 
 EPISCOPAL METHODISM. 
 
 not allow US, however, to enlarge our comments on these passa- 
 ges, and we can only refer the reader to a few more passages 
 from the New Testament in support of the doctrine taught in 
 this Article. 
 
 Tn Matt. iii. 18, where the baptism of Christ is recorded, we 
 liave first the person of the Son going up from the water; 
 second, the Spirit in the form of a dove descending and lighting 
 upon him ; third, the voice of the Father saying, " This is my 
 beloved Son;" and in Matt, x.wiii. 19, the disciples were com- 
 missioned to baptize " in the name of the Father and of the Son 
 and of the Holy Ghost." The reader will observe that they 
 were not sent to baptize in the names of each of these persons, 
 but in the name of the Father, &c., an indication that the 
 "Three are one." The apostolic benediction also may be 
 adduced as proof of the doctrine of the Trinity, for there would 
 be but little propriety in making a distinction between the per- 
 sons of the Father, the Lord Jesus Christ, and the Holy Ghost, 
 if so be that a trinity c^ persons does not exist. In 1 John v. 
 7, it is asserted, " There are three that bear record in heaven, 
 the Father, the Word, and the Holy Ghost, and these three are 
 one." It is true, that the genuineness of this passage has been 
 disputed by some, but Mr. Wesley and other distinguished bib- 
 lical critics have unhesitatingly avowed their belief in its au- 
 thenticity, and if authentic, as we have no doubt it is, it but 
 adds another proof in favor of the doctrine advocated. While 
 then the doctrine of a trinity in unitv is set forth in the first 
 Article of religion, and is abundantly supported by Scripture, 
 that of the divinity of Jesus Christ is set forth in the succeeding 
 Article, and lii<o the present, is also supported by the clearest 
 and most substantial proof. 
 
THK DIVINITY OF CIllUST. 
 
 143 
 
 ARTICLE II. 
 
 OF THE WORD OK SON OF GOD, WHO WAS MADE VERY MAN. 
 
 " The Son, who is tlie word of the Father, the very and eternal God, 
 of one substance witli the Father, took man's nature in the womb of 
 the blessed virgin ; so that two whole and perfect natures, that is to 
 Kiy, the (rudhead and niaidiood, were joined togetlier in one person, 
 never to be divided, whereof is one Christ, very God, and very man, 
 wlio truly suffered, was crucitietl, dead, and buried, to reconcile his 
 Father to us, and to be a sacrifice not only for original guilt, but also 
 for actual sins of men." 
 
 In this Article the deity of Christ is asserted in strong lan- 
 guage, as is nlso the object of his sufferings and death — " to 
 reconcile his Father to us "' etc. In rehition to tlie first point, 
 it may be sufiieient to })re>ent the basis of the Scriptural argu- 
 ment in favor of the doctrine taught. That Christ is God in 
 the proper use of that term, is evident from the following facts : 
 
 1. Divine titles are given to Christ. Isaiah xl. 3, "Prepafe 
 ye the way of the Lord, make straight in the desert a highway 
 for our God;" compared with Matt. iii. 3, "For this is he that 
 was spoken of by the })rophet Esaias, saying, ' The voice of one 
 crying in the wiklerness, prepare ye the way of the Lord.' " 
 Matt. i. 23, " And they shall call his name Emmanuel — God 
 with us." John i. 1, "In the beginning was the word, and 
 the word was with God, and the word was God." Tsa. ix. 6, 
 Christ is called the "Mightv God." 1 Tim. iii. 16, "God 
 manifest in the flesh." Tit, ii. 10, " God our Saviour." 1 John 
 V. 20, " The true God." Acts xx. 28, " God who purchased the 
 Church with his own blood." 1 John iii. 10, " Gud who laid 
 down his life for us." John xx. 28, " My Lord and my God." 
 Rev. xix. 10, " King of kings, and Lord of Lords." These vari- 
 ous titles ascribed to Christ, prove beyond a doubt his divinity, 
 •ind if it is said that Christ is God, but not the supreme God, 
 
144 
 
 EPISCOPAL METHODISM. 
 
 Mr i 
 
 ' ! i 
 
 it reduces tlie advocates of such belief to the necessity of ad- 
 mitting that there are two distinct Gods, a superior and inferior 
 one, which admission would contradict other passages of Holy 
 "Writ which declare that there is but " One God." 
 
 2. Divine atlrihutes are ascribed to Christ. (1) Eternity. 
 Isa. ix. G, "The evorliisting Father." Kev. i. 11, "Alpha and 
 Omega, the first and the last." (2) Omnipotence. Kev. i. 8, 
 "Almighty." Col. i. 17, "By him all things consist." (3) 
 Omnipresence. Matt, xxviii. 20, " Lo, I am with you alway, 
 even unto the end of the world." Matt, xviii. 20, " For where 
 two or thro'C are gathered together in my name, there am I in 
 the midst." 
 
 3. Divine acts are ascribed to Ciirist. " All things were 
 made by him and without him was not anything made that 
 was .iiade. For by him wen; all things created that are in 
 heaven, and that are in earth, visible and invisible ; whether 
 they be thrones, or dominions, or principalities, or powers; all 
 things were created by him and for him." The latter clause 
 of this passage is fatal to the opinion that Christ acted as the 
 Creator in a delegated ca|)acity, or that he made the things 
 that are made, as the agent of the Supreme Being. These 
 things were not only "created bf/ him," but " for liim," " and 
 he is before all things, and by him all things consist." 
 
 4. Divine worship was paid to Christ, not only voluntarily, 
 but by express command. " Thou shalt worship the Lord thy 
 God, and him only shalt thou serve," is the command of Je- 
 hovah ; yet Christ teaches his disciples that, " All men should 
 honor the Son, even as they honor the Father." Hence 
 Stephen prayed, saying, " Lord Jesus receive my spirit," and 
 o". the ascension of Christ the disciples " worshipped him." Not 
 only did Christ on numerous occasions while on earth receive 
 divine worship, but in heaven the angels are re})resented as 
 worshijiping the "first begotten" of the Father. 
 
 5. Jesus Christ forgave sins ; an act which can only be 
 exercised by God himself, for, " Who can forgive sins but God 
 
THE DIVINITY OF CHRIST. 
 
 145 
 
 only ?" Yet Christ in many instances forgave sins, not as a 
 delegated agent, or proxy, but as God ; and unless he was the 
 " very Gud," he must have usurped the power which belongs 
 to God alone, a supposition at once blasphemous and destruc- 
 tive of Christianity. 
 
 The Article under consideration refers to the manhood of 
 Christ; but as this is denied by few, if any, at the present day, 
 we pass to notice the nature and design of Christ's sufferings 
 and death, which are in the x\rticle declared to be for the pur- 
 pose of reconciling the Father to us, and to be a sacrifice not 
 only for original guilt, but for actual sins. Two opinions have 
 been embraced by men in reference to the nature of Christ's 
 sufterings, tfec Cue opinion is, that Christ died merely a mar- 
 tyr's death ; and the other, that his sufferings and death were 
 sacrificial in their nature and design. In the former case, 
 Christ ap2>ears simply as a man of exalted virtue, suffering per- 
 secution and death from his merciless foes, that he might 
 evince the sincerity of his professions, and leave an example for 
 his followers of patience and resignation. Tn the latter case we 
 see him " beaiing our sins in his own body on the tree ;" as 
 dying, the just/br the unjust, that he might bring us to God : 
 as " laying down his life for the sheep" — as being " wounded 
 for our transgressions, bruised for our iniquities, cfec." — as having 
 " died for our sins" — as being " made sin (a sin-offering) for us" 
 — as tasting " death for every man." Now, in what sense Christ 
 was a Saviour, we may safely leave to the unbiassed judgment 
 of the reader after he shall have examined the above quota- 
 tions, and we may sinq->ly affirm that if the sacrificial nature 
 of Ciu'ist's sufferings and death are not taught in the Scrip- 
 tures, then is nothing taught, and language is without a 
 
 meaning. 
 
 But the article asserts that the object of Christ's death was to 
 " reconcile the Father to us." An objection has been raised to 
 tiie use of this expression on the ground that it is tiutj)., and 
 not God that is reconciled. Let it be understood, however. 
 
mmm 
 
 146 
 
 KPISCOl'AL METHODISM. 
 
 that the reconciliation is mutual between the parties, and the 
 objection vanishes. That there is reciprocal hostility between 
 oft'ended Deity and offending man is clearly susceptible of proof. 
 Rom. V. 10, " For if when wo were enemies, we were rec- 
 onciled to God by the death of his Son ; much more beins^ 
 reconciled, we shall be saved by liis life." Here the reader will 
 observe that the act of reconciling is ascribed to God and not 
 to man ; for the reconciliation is effected while men are " ene- 
 mies'^ to God ; that is, while man is in a state of enmity and 
 hostility to God, the latter is reconciled to man by the death 
 of his Son, and man is subsequently reconciled to his Maker 
 by the same means. But to show the propriety of the ex- 
 pression still farther, we may quote the language of the proi)het, 
 " God is angry with the wicked every day," and also all those 
 Sci'iptures which speak of the " wrath of God resting on the 
 children of disobedience," which plainly show that God the 
 Father is reconciled to the sinner as a sinner, while he can be 
 "just and yet the justitier of them that believe." As the ex- 
 tent of the atonement is not clearly expressed in the Article, 
 we will leave this point for future reference in our remarks on 
 Article XX. 
 
 ARTICLE in. 
 
 OF THE RESURHECTIOX OF CHRIST. 
 
 " Chi iat did truly rise again from the dead, and took again his body 
 ■with all things appertaining to the perfection f)f man's nature, where- 
 with he ascended into heaven, and there sitteth until he return to 
 judge all men at the last day." 
 
 In regard to the resurrection and ascension of Jesus Christ 
 there is no difference of opinion among professed Chrisi:ians ; 
 but the doctrine of the latter part of the Article, which refers to 
 the day of general judgment is denied by some claiming the 
 title of Christians, In support then of the latter doctrine wo 
 offer a few scriptural arguments. 
 
THE RErURRKCTION OF CHRIST. 
 
 UT 
 
 1. The Scriptures universally speak of the judgment as 
 
 bein^ 
 
 ^ 
 
 beinij yet in the future. 
 
 God shall bring every work into 
 
 judgment." " For we must all stand before the judgment- 
 seat of Christ." " For we must all appear before the judgment- 
 seat of Christ." Those Scriptures evidently show that the 
 judgment of men does not tak" place at present, or that men 
 are judged as they commit good or evil, but that their judg- 
 ment is in the future. 
 
 2, The Scriptures fix the judgment on an appointed day. 
 '' He hath appointed a day in the which he will judge the 
 world." " In the day when God shall judge the secrets of 
 men." " The judgment of the great day." " The day of 
 judgment." " The word that I speak shall judge him at the 
 last day." If then the judgment is on an " appointed day" — 
 on the " great day" — on the " last day," it is evident that it 
 cannot be on every day or hour that the sinner may live on 
 earth. 
 
 3, The Scriptures represent the judgmenL of former gene- 
 rations of men as yet in the future. " It shall be more tole- 
 rable for the land of Sodom and Gomorrah in the day of judg- 
 ment than for that city." " And thou, Capernaum, it shall be 
 more tolerable for the land of Sodom in t: e day of judgment 
 than for thee." "The queen of the sout) shall rise in the 
 ju(' -'-nent with this generation and condemn it." " The men 
 of Nineveh shall rise up in the judgment with this generation," 
 &c. In these passages wo find that generations of men who had 
 died hundreds, yea, thousands of years previously, were still, in 
 our Saviour's time, reserved to the judgment of the great day. 
 
 4, The Scrip*"ures speak of the judgment as being after 
 death. " Who diall judge t\ie quick and dead at his appear- 
 ing." " Who shall give account to him that is ready to judge 
 the quick and dead." " And I saw the dead, small and great, 
 stand before God ; and the books were opened, and the dead 
 were judged out of th(; things which were written in the books 
 according to their works," " It is appointed unto men once to 
 
 n 
 
 ^< 
 
 4, 
 
148 
 
 EPISCOPAL METHOUISM. 
 
 die, and aft^T this the judgment." No sophistry or misinter- 
 pretation can do away the force of these passages as they rehito 
 to tliat great event, the judgment of mankind. 
 
 5. The day of judgment is connected with the second 
 coming of Christ, see Matt. xxv. .'51-40 ; and with the end of 
 the world, "But the heavens and the earth that are now, are 
 kept in store, reserved unto fire, against tlie day of judgment, 
 and perdition of ungodly men." " And I saw a great white 
 throne, and him that sat on it, from whose face the earth and 
 the heavens fled away, and there was found no place for them, 
 and I saw the dead, small and great, stand before God," &c. 
 From these and other considerations we think the doctrine of 
 the Article is clearly established. Remarks in relation to the 
 eternal punishment of the wicked will be reserved for a future 
 Article. 
 
 
 i I' !i 
 
 :t 
 
 ' y 
 
 ARTICLE IV. 
 
 OF THE HOLY GHOST. 
 
 " The Holy Ghost, procoetling from tlio Father and the Son, is of 
 one substance, majesty, and glory with the Father and the Son, very 
 and eternal God " 
 
 Remarks on the doctrine taught in this Article need not be 
 very extended, as the doctrine of a Tiinity in Unity, and of the 
 proper and essential divinity of Jesus Christ, have already, to 
 some extent, been treated of in a previous Article. The doctrine 
 of the personality and divinity of the Holy Ghost is intimately 
 connected with the deity of Christ, and the trinity of persons 
 in the Godhead. It has been claimed by Unitarians that the 
 Holy Ghost is but an attribute of God, and that it possesses no 
 distinct personality. The actions and words, however, which 
 are ascribed to the Spirit are evidence that he acts, moves, (fcc. 
 distinctly from the Father and the Son. "The Si)irit of God 
 moved upon the face of the waters." "The Spirit searcheth 
 
THK HOLY CillOST. 
 
 140 
 
 all things, even the tleoj) things of God." " My Spirit shall 
 not always strive with man." These passages indicate person- 
 ality ; and other passages Jiscribo divine titles, acts, attributes, 
 and worship to the Spirit of God, which prove that while he is 
 distinct ius a person, he is equal in substance, power, and glory 
 with the Father and Son. 
 
 1. Divine titles are given to the Holy Ghost. Acts v. 3, 
 4, " Ananias, why hath Satan lilled thine heart to lie to the 
 Holy Ghost? Thou hast not lied unto men but unto God." 
 Here the Spirit is e.\j)ressly called God. for in lying to the Holy 
 Ghost, Ananias had lied to God. 
 
 2. Divine attributes arc ascribed to the Holy Ghost. 
 "Eternal Spirit." " Whither shall I go from thy Spirit," (fee. 
 "The Spirit searcheth all things," tfec. He is also called the 
 "Sjiirit of truth," "Spirit of grace," "Si)irit of holiness," &c. 
 
 3. Divine acts are ascribed to the Holy Spirit in Job xxxiii. 
 4 ; it is said, " The Spirit of God hath made me, and the breath 
 of the Almighty hath given me life." "It is the Spirit that 
 quickeneth." When Christ rose from the dead he is said to 
 have been "quickened," brought to life "by the Spirit." 
 
 4. The form of Christian bajjtism is an evidence of the 
 personality and divinity of the Holy Ghost. "Go teach all 
 nations, baptizing them in the name of the Father, and of the 
 Son, and of the Holy Ghost." If the Holy Ghost is merely an 
 attribute of deity, what propriety would there be in baptizing 
 first in the name of deity, and then in the name of an attribute 
 of deity ? The same reasoning will hold good in regard to the 
 form of the apostolic benediction. AVhen a distinction is drawn 
 between the "love of God" and the "communion of the Holy 
 Ghost," it is evident that the latter person is not to be con- 
 founded with the former, but that the Holy Ghost is a distinct 
 person in the Trinity. 
 
-, f 
 
 150 
 
 EPISCOPAL MKTITODIRM. 
 
 ARTICLE V. 
 
 'ii 
 
 THE SUKKICIKNCY OK TIIK HOLV HCKII'TURES FOR SALVATION. 
 
 " The Hrly Scripturos contain nil tliiiij^s nocnssary to salviition : so 
 that ■whatsoever is not read theri'iii, nor may be proved thert'lty. is not 
 to be rctpiired of any man that it ^\\< I be l)elieve(l as an article of 
 faith, or be thoni;ht requisite o' necessary to salvation. In the name 
 of tlie Holy Hcrijjtures we do understand, those canonical books of the 
 Old and New Testament, of whose authority was never any doubt in 
 the Church." 
 
 "Tks Names ok the Canonit.m. Books. 
 
 The First Book of Chronielea, 
 
 Genesis, 
 
 Exodus, 
 
 Leviticus, 
 
 Numbers, 
 
 Deuteronomy, 
 
 Joahua, 
 
 Judges, 
 
 Ruth, 
 
 The First Book of Samuel, 
 
 The Second Book of Samuel, 
 
 Tlie First Book of Kings, 
 
 The Second Book of Kings, 
 
 'I'Ik! Seccmd Book of Chronicles, 
 
 Till! Hook of Ezra, 
 
 The Book of Nehemiah, 
 
 The Book of Iv .!ier, 
 
 Tiie Book of Job, 
 
 The Psalms. 
 
 The Proverbs. 
 
 Ecclesiastes or the Preacher, 
 
 Canticles or the Songs of Solomon, 
 
 Four Prophets the greater. 
 
 Twelve Prophets the less. 
 
 " All the 'yooks of the New Testament as they are commonly receiv- 
 ed, we do : ecei"e, and account canonical." 
 
 The Art'.le of religion now under consideration is of great 
 importance to the Christian Church, fur us a curse is pro- 
 nounced against those who add to, or take from the complete 
 canon of Holy Writ, it caimot be a matter of indifference 
 wlietlier we receive more than what God has revealed, or 
 whether we receive hss than he has revealed. On the ona 
 hand, it is important to reject mere tradition as a rule of faith 
 and practice, and on the other hand, it is equally important that 
 we reject nothing which God has revealed to man through the 
 inspiration of the Holy Ghost. It is well known that Ivoman- 
 ii^ts and Mormonites claim other writings as standards of equal 
 
TIIF nOLY SCKII'TUHKH. 
 
 ir.i 
 
 .LVATION. 
 
 )nlv recoiv- 
 
 .'inUinrity witli tht^ books of Scripluro cinliract'd in llio above 
 -iilaloguc. Tli(^ tbnnor not only claim tlu; apocryi'lwil books a<» 
 a jiortiou of the Canotiic'al ^i-riptures, but assert also that tra- 
 dition is e(jually binding on mankind with the Scriptures of tho 
 Old and New Testaments; while the Mcrminis claim for their 
 golden Ijible the sa'"o, if not greater authority than they claim 
 for the Word of God, as contained in the books of Moses, the 
 Prophets, and the New TcstanitMit, The Mc^thodist Church 
 disclaiming all these, asserts that the books of the < >ld and New 
 Testaments are the " oidy rule of faith and practice," and "that 
 whatsoever is not read therein, nor may be proved thereby is 
 not to bo reipiired of any man, or be thought necessary to 
 salvation." Thus while care is taken not to " add to" tho 
 Word of God, equal care is taken not to tak*^ away from the 
 Word of God, as the manner of some is, for it is a well-known 
 fact, that semi-infidelity, und^'r the guise of Ciiristianity, has, 
 and does reject a portion of tho Word of God. The books lA' 
 Job, Songs of Solomon, Ecclesiastes, ..nd Itevelation, have all 
 been rejected by these "takers from" the Word of God, and 
 the object of the Article is not only to show to the world what 
 kind of a Bible the Methodists believe in, but to preserve, to 
 all generations, the pure i nadulterated Word of God. Tt may 
 also bo added, that wliile all the books of the Old and New 
 Testaments are received as genuine by the Methodist Church, 
 so the common rendering of the Scriptures in ■ the Enn-lish 
 language by King James's translators is acknowledged to be 
 sufficiently correct. No attempt has ever l)een made by tho 
 Methodist Episcopal Church to form a new Bible, or to modify 
 the old, so as to suit her particular views. Instead of bringing 
 the Bible down to the level of her opinions, her object has beiui 
 to bring the latter up to the Bible, and she denies the propriety 
 of altering or changing tho reading of the sacred text by any 
 man or any body of men for the sake of propagating more 
 rapidly their sectarian views and sen.timents. 
 
 A few remarks in relation to the uncorrupted preservatiou 
 
i; 
 
 
 i'ji I 
 
 152 
 
 F.PISCOI'M, MKTFIOlJISNf. 
 
 of the books of the < )kl and Xevv TfstaiiK'iils may not be c *, 
 of j)l;i('<'. Ill j)roof of tlio prosorvatioii of tln' former, the follow- 
 in<( arijuments Iiave been presented by distingiiishod writers: 
 
 1. Th(! Jews Wen; divided into a number of scots, each one 
 being exceedingly jealous of the otlu-rs, as much or more so 
 than Christian sects are in relation to each other, cunse([uentlv 
 neither sect could adulterate or mutilati! the (>ld Testament 
 Scriptures without (h'tectii>n and exposun*. 
 
 2. The Jews, with all their faults, had a <;reat veneration for 
 the Scriptures. Every word and letter in the ditVen^nt books 
 was counted and recorded, so that even the alteration of asimde 
 letter could not well escape detection. 
 
 3. Our Saviour when upon earth was not slow in reprovinj,' 
 the difTerent sects amon:^ the Jews for their various faults in 
 relation to faith and practice, but he nowhere accuses them of 
 altering or mutilatincf the Word of (rod — an evidence that thev 
 liad not done so. 
 
 4. Since the Christian era, both J(!ws and Christians have 
 liad co]>ies of the Old 'J'estament Scriptures; these, )n beiiiir 
 now compared too'ether, are found to iv^rca with such exactness 
 as is truly wonderful, and which proves their uncorrupted 
 preservation until the present time. 
 
 In relation to the preservation o( the New Testament Scrip- 
 tures in an uncorru})ted state we have tlie followinof proofs : 
 
 1. The number of Christian sects existin^^ since the days of 
 the apostles, each liaviiio- copies of tlKi New Testament and 
 watcliin<r each other with unwearied vin'ilance, so that had an 
 attempt been made by any one or more sects, to ciiaiiufe or 
 alter the commonly received version, the other sects would 
 have immediately sounded an alarm ; as may be illustrated by 
 the case of the Baptists in moih'rn times, some of wliom, in 
 their zeal for immersion, liave translated the Bible, so as to 
 correspond with their opinions in that ivs])i'ct; still it is evident 
 ti!,it such translation can never i)e adopted to any very great 
 e.xtent, and that the alteration of the commonly received ver- 
 
TriK OI-I> TKSTAMKNT. 
 
 153 
 
 fiion of tlio 1511)1(1 caimot be m.'ido without tho fact lu'CDiniiifj a 
 rnattfir u\' public iiotoritjty hiuI exposintr the a<;c'iits in tho mat- 
 ter to the rcpnxjf of oth(;r (Jliristiaii sects. 
 
 2. The earliest copies of tho several books ^>f the New Tc^sta- 
 iiient Were written in the (ireek !ai)!^UMu;'e. Sev(M'al translations 
 were made at an early period of these several books into other 
 laiii]jua<;es. The latter have boon compared with the former, 
 and are f()\md to ai^ree. 
 
 .'^. The manuscript copies of the Now Testament are very 
 numerous; three hundred of them were compared toii;ether by 
 the celebrated (Jriesbach, and altjioujrh there wore found vari- 
 ous roadina;s, as mig'ht be expected, yet ncjt a sintrle doctrine 
 or fact is atfectod by such variety, the ditferonce consisting 
 mostly in tho use of dilVerent words or phrases to convey the 
 same nieanino;. From these, and other considerations, tho 
 Methodist Episcopal Church, with I'rotestant denominations 
 generally, believing in the; authenticity of tho Scriptures of the 
 Old and New Testaments, and of their sulllciency as a rule of 
 faith ami practice, practically adopt tin; motto, "The ]>il.)le, the 
 whole Dible, and nothing but the Uiblo." 
 
 lent .Scrip- 
 proofs : 
 e days of 
 ment and 
 at had an 
 chaiiLTe or 
 ots would 
 Urated by 
 whom, in 
 so as to 
 is evident 
 ^'ory great 
 eived ver- 
 
 ARTICLE VT. 
 
 OF Til 15 OLD TESTAMENT. 
 
 " The 01(1 Testamont is not contrary to the New : for both in the 
 01(1 and New Testaments everlastin;f life is offered to mankind by 
 Christ, who is the only mediator between God and man, beintj both God 
 and man. Wherefore tliey are not to be lieard who feif^ti that the old 
 fathers did look only fur transitory promises. Altiiough the law<fiveu 
 from God by Mose-*, as touching ceremonies and rites, doth not bind 
 Cliristians, nor oiiiflit the civil precepts thereof of n(!ce-!sity b(! received in 
 any commonwealth; yet, notwithstandimf, no Christian whatsoever is 
 free from the obedience of the commandments, commonly called moral.'" 
 
 This Article teaches: 1st. The agreement of the Old and 
 New Testaments in relation to the great plan of human re- 
 
15 t 
 
 Kl'ISCOI'AL METHODISM. 
 
 ^ 
 
 
 M > 
 i 
 
 (lemption by Jesus Christ. 2d, The possibiHty of salvation for 
 the inhabitants of tiie Old ur Jewish dispensation. 3d. The 
 abrogation of the ceremonial and ritual law of the Jews. 
 4th. The perpetuity of obligation to the requirements of the 
 moral 1;. . The last clause of the Article is designed to bear 
 a constant testimony against that system of faith called " Anti- 
 nomianism," which prevailed largely about the middle of the 
 sixtefuth, and during the sev(niteenth centuries in different 
 parts of Europe, and which has been partially revived within 
 the present century by a sect called " Perfectionists." This 
 jvstem of faith teaches in substance, that as Christians are not 
 under law, but under grace, it is not required of them to keep 
 the moral law ; hence, the law given by God to Moses, as contain- 
 ed in the two tables, is not, in their opinion, a rule of practice, 
 for those living under the gospel dispensation. The legitimate 
 consequences of such a loose code of morals as this, may be 
 easily imag' ^ed, and it is pei'haps owing to the latent existence 
 of this kind of belief, that there exists among (Christians so 
 called, so little i-egard for the precepts of the Bible and the 
 pure and wholesome requirements of the moral law. 
 
 That the latter has not been abrogated, is evident from the 
 teachings of our Saviour, especially where he says, "Think not 
 that I am come to destroy the law or the prophets ; I am not 
 come to destroy but to fulfil. For verily, T say unto you, till 
 heaven and earth pass, one jot or one tittle shall in nowise pass 
 from the law till all be fulfilled. Whosoever therefore shall 
 break one of these least commandments, and shall teach men 
 60, he shall be called the least in the kingdom of heaven." 
 From this quotation it appears evident that any system of re- 
 ligious faith, whether am(,)ng Catholics or Protestants, which 
 nullities or abrogates any one of the comina'.idments of the 
 moral law, is not of (^i^d, and is to be abhorred '.md discoun- 
 tenanced by every true Christian. 
 
ORIGINAL SIN. 
 
 155 
 
 ARTICLE Vir. 
 
 ORIGINAL OR RIRTII SIX. 
 
 "Original .<in staiuloth not in the fnllowinij of Adam (as the 
 Pchigians do vainly talk) but it is the corruption of the nat\n'e of every 
 man, that naturally is engendered of the otfspring of Adam, whereby 
 man is very far gone from original righteousness, and of his own nature 
 inclined to evil, and that contiimally." 
 
 The " relfig-ians," referred to in this Article, were a sect who 
 arose about the fifth century, who took their name from P((la- 
 gius, a British monk, who Hved in Rome, and who taught that 
 mankind are born into the world as pure and unspotted as was 
 Adam, when he tirst came out of the forming hand of his 
 Creator, and that they have, in themselves, the natural ability 
 indej)eiident of the internal workings of the Holy Spirit, to re- 
 pent of their sins and attain to the highest degrees of piety and 
 virtue. As the latter doctrine is, however, referred to more 
 particularly in the following Article, we will allude here only to 
 the sentiments taught in the one before us. 
 
 The doctrine of the Article is, that the nature of every man 
 
 is corrupt ; that he is born unlioly and unclean ; that lie is 
 
 totally and continually inclined to evil ; that as like begets 
 
 like, and as Adam begat a son in his own image, so all the 
 
 descendants of Adam })artake of the same unholy nature, as 
 
 naturally and necessarily as a stream partakes (^f tlie nature of 
 
 the fountain from which it flows. Such are the teachings of 
 
 this Article of the church, and the doctrines herein set forth are 
 
 abundantly su[»ported by Scripture. In the Kpistle to the 
 
 Romans, Paul asserts that by " one man's <iisobedience many 
 
 were made sinners." Reference is here made to Adam's sin, 
 
 and to the fact that such sin involves all his descendants in 
 
 guilt and condemnation. A few other passiiges will lie given 
 
 m support of this doctrine. " The heart is deceitful above hU 
 12 
 
 
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 w 
 
 " -it-'* I 
 ' all' 
 
 feiill' 
 
I 
 
 I5G 
 
 EPISCOPAL MKTIIODJSM. 
 
 tliiri<rs and desperately wicked." And God saw tlie wickedness 
 of inaii tiiat it was great in the earth ; and that every imagina- 
 tion of the thoughts of liis lieart was only evil continually." 
 "Out of it," the heart, "proceed evil tlioughts, murders, adul- 
 teries, fornic'itioiis, thefts, false witness, blasphemies." " The 
 carnal iniiid is enmity against God : for it is not subject to the 
 law of God, neither indeed can be." " Ixdiold I was shanen 
 in iniquity, and in sin did my mother conceive me." " Sin 
 that dwelleth in me." " I know that in me, that is, in my 
 flesh, dwelleth no good thing." These Scriptures abundantly 
 sustain the doctrine of the Article, and we may here remark 
 that the whole gosjtel economy proceeds on the ground of 
 man's natural depravity, and not merely on the fact that man 
 is a voluntary transgressor. 
 
 ARTICLE VIII. 
 
 OF FIIKE WILL. 
 
 "The coiiditioii of man iift(;r the t'iill of A<lain is siicli tliat lie rariiiot 
 turn and prepare liimself, Ijy liis own natural strt'i\!j;th and works, t() 
 faitli aiul callinir upon God; wherefore we liuve no jKUvcr to di good 
 works, pleasant and acceptable to (}od, witliout the ^race of God by 
 Christ preventing us, that we niny have a good-will, and working with 
 us, when we have that g(jod-will " 
 
 This Article of religion stands op]>osed to the doctrine advo- 
 cated by the Pelagians and semi-i\'lagians, who teach that 
 man has power in, and of himself, independently of the work- 
 ings of the Spirit of (lod, to repent, believe, and obey the gos- 
 pel ; and that as a free moral agent, he has j)ower to comply 
 with all the requirements of the law and gospel, without the 
 aid of the lloly Spirit. While, therefore, the doctrint- of free 
 moral agency is by no means repudiated or denied by this Arti- 
 cle, n(nther is denied by the commentators and ministers of the 
 
FIIEE WILL. 
 
 15'7 
 
 Methodist Church, yet it is not adopted as an Article of belief, 
 involving the n-atural ability of man to repent and turn to God, 
 unaided by the Holy Spirit. The light which lighteneth every 
 man which cometh into the world, is, however, vouchsafed to 
 every man, so that while destitute of the Spirit's influence, 
 man might well be considered as dispossessed of a free moral 
 power to do good, yet with such influence imparted, his free 
 moral agency remains unimpaired. 
 
 The doctrine that tr:an may convert himself, or change his 
 own heart, is certrtinly not the doctrine of the Bible. The 
 work of regeneration is purely and solely the work of God by 
 his Spirit, and if men are ever " born again," it will not be the 
 result of their own purpose or determination to become pious, 
 uninfluenced by the Spirit of God, but the S[)irit " working in 
 them to will and to do of his own good pleasure," will lead 
 them — if they obey its directions and yield to its influences — 
 into the paths of obedience and holy enjoyment. Thus the 
 "grace of (Jod by Christ" must prevent, that is, go before us, 
 " that we may have a good-will," and when that good-will is 
 j)0ssessed, the same grace must work with, and in us, that we 
 may " do good works." 
 
 The views thus expressed are clearly taught in the word of 
 God. Our Saviour said to his disciples and others, " Without 
 me ye can do nothing." And again : ■' No man can come 
 unto me, except the Father which sent me draw him." The 
 apostle also declares, " liy grace are ye saved through faith ; 
 and that not of yourselves ; it is the gift of God." Man, also, 
 in manv portions of Scripture, is represented as being " dead," 
 " asleep," etc., which expressions convey an idea of utter help- 
 lessness and natural inability, while the exhortations, commands, 
 warnings, threatiMiings, and promises, all jirove, that notwith- 
 standing man's natural inabUldj to repent, and oI)ey, a gra- 
 cious. ith'dUy is imparted to all men (or that j)urj)ose. 
 
 .,^4; 
 
 'Ma 
 
158 
 
 EPISCOPAL METHODISM. 
 
 ARTICLE IX. 
 
 OF THE JUSTIFICATION OF MAN. 
 
 " We are accounted righteous before God only for the merit of our 
 Lord and Saviour Jesus Christ by faith, and not for our own works or 
 deservings: wlierefore, that we are justified by faith only, is a most 
 wholesome doctrine, and very full of comfort." 
 
 The doctrine of j astificfition by faith alone, was the great 
 point of contention between Martin Luther and liis Romish 
 brethren. It was in fact the great distino-uishing doctrine of 
 the Reformation from Popery ; and while jiopery still maintains 
 its position, and a portion of the protestant church are hasting 
 with raj»id strides to " Rome," it is well for us that the doctrine 
 of justification by faith is not only taught in our Articles of 
 Faith, but sincerely believed and plainly advocated from our 
 pulpit and our press. 
 
 It is well known that the Roman Catholic Church discards 
 the above doctrine, and maintains in the most pointed manner 
 the merit of good works, and our justification by such works.* 
 
 * " I see," said Luther, on a certain occasion, " that the devil, by the 
 means of his teachers and doctors, is incessantly attacking this funda- 
 mental article, and that lie cannot rest to cease from this object. 
 Well then, I, Doctor Martin Jjuthcr, an unworthy evangelist of our 
 Lord Jesus Chri.-t, do confess tiiis article, ' tiiat faitli aloiu', without 
 works, justifies in the sight of God,' and I declare that in spite of the 
 EmiKsror of the llonians, the Emperor of the Turks, tlic Kmperor of 
 the Tartars, the Kiu|)er<)r of the J'ersians, the Pope, and all tlie cardi- 
 nals, bishops, priests, monks, nuns, kings, princes, nobles, all the world, 
 and all the devils, tiiis doctrine shall stand unshaken forever ! that if 
 they will persist in oppdsing this truth, they will draw upon their 
 heads the llanies of hell. 'I'his is the tru(^ and holy gospel, and the 
 declaration of me, Doctur Martin Luther, according to the light given 
 unto me by the Holy Spirit." " I repeat it once more : let all the 
 evil spirits of earth and heil foam and rage as they will, this is nev- 
 ertheless true." — Jlislufi/ of Reformation, page 172. 
 
 'l'--'^ 
 
GOOD WORKS. 
 
 159 
 
 Hence, baplism, penance, indulgences, ikc, are made, not only 
 requisite to salvation, but in their view, entitle a person to sal- 
 vation, so much so, that the Council of Trent declares, that "if 
 any one shall say that a wicked man is justified by fiiith alone, 
 let him be accursed." Such is the Roman system of justifica- 
 tion, which stands diametrically opposed to the plainest declar- 
 ations ol' Scripture. " Being justified hy faith, we have peace 
 with God." " By grace are ye saved, through faith ; and 
 that not of yourselves, it is the gift of God." And our Saviour 
 taught his disciples, after they had done all that they could, to 
 say, " We are unprofitable servants." 
 
 ARTICLE X. 
 
 OF GOOD WORKS 
 
 " Although good works, which are the fruits of faitli, and follow 
 after justification, cannot put away our sins, and endure the severity 
 of God's judgments, yet are they pleasing and acceptable to God in 
 Cljrist, and spring out of a true and lively faith, insomuch that by them 
 a lively fa Mi may be as evidently known, as a tree is discerned by its 
 fruit." 
 
 Lest any should suppose that the doctrine of justification by 
 faith alone precludes the necessity of good works, the above 
 Article very properly follows the preceding, for the purpose of 
 showing, that a^ /^c/b/'c justification, good works are impossible, 
 so, ff//('?- justification, they are indispensable to the existence of 
 ;- lively faith. It may therefore be considered as a settled doc- 
 trine of the Methodist Church, that a man in a state of enmity 
 to God, and while under the condemnation of the law, caimot 
 perform works pleasing and acceptable to God ; and why ? be- 
 cause " whatsoever is not of faith," a lively, ^:iving, operative 
 faith, " is sin," and because, that " without faith it is impossible 
 to please God," and because the " carnal" or um-enewed " mind 
 
 '^■. . 
 
 \ii\ 
 
■'1 
 
 ■'t 
 
 160 
 
 Kl'ISCOPAL MKTHOniSM. 
 
 is not sul)j(,'ct to the l;i\v of God, neitlicr indeed can be ;" and 
 because " they that are in the flesh cannot please God." Tliese 
 phiin and pointed texts of Scripture conchisively prove, that be- 
 fore justification, or reconciliation to God, the works of the sinner 
 are evil, and only evil, and that continually. But it may be 
 objected, " tliat a work may in itself be good, even while per- 
 formed l)y a rebel against (Jod ; that a wicked man may sacri- 
 fice iiis life for the sake of saving from death a fellow-creatare." 
 This may be so ; but it should be remembered that the quality 
 of a moral action depends not so much on the act itself, as on 
 the motive which governs the act. Thus, " Two men went up 
 into the temple to pray, the one a pharisee, and the other a 
 publican" — both prayed, both worshipped God, but that there 
 was a great dillerence in the quality or character of their acts, 
 we need not state to the biblical reader. Men may, in the 
 performance of the most praiseworthy acts, be governed and 
 influenced solely by motives of pride, vain-glory, self-interest, 
 regard to character, compliance with custom, &c., &c., without 
 being at all influenced by love to God and man, while the true 
 child of God, " whether he eat or drink, or whatsoever he does, 
 he does all to the glory of God." 
 
 "Good works," therefore, in the language of the Article, 
 " are the fniits of faith ;" they are also the evidence of faith in 
 a collateral sense. Where those works are not performed, no 
 evidence is given of the existence or exercise of faith in the 
 heart. " By their fruits ye shall know them." lie that com- 
 raitteth sin is of the devil." " Whosoever is born of God doth 
 not commit sin," " and he cannot sin because he is born of 
 God." These passages show conclusively that holiness and 
 purity of hi'v are the necessary results of faith in (fod, and an 
 evidence of being God's children. 
 
WOKKS or SUPKKKKOOATION. 
 
 161 
 
 AliTICLE XT. 
 
 OF WOlsKS OF SUl'EHKROGATION'. 
 
 " Voluntary worlds, besides, over ami above God's commandments, 
 wliicli are called works of supererogation, cannot be taui,Mit without 
 arrogancy and impiety. For by tlieni men do derhue tliat thiiy do 
 not only rentier unto (rod as mucli as they are bound to do, but that 
 tliey do more i'or his siike than of Ijounden ihity is required: whereas 
 Christ saith plainly, Wlien ye have done all that is commanded of you, 
 Bay, we are unprolitable servants." 
 
 The doctrine of this Article is at variance with the faith and 
 pretensions of tlie Romish Church, in relation to works of 
 merit and of supererogation. The idea that man can do more 
 than God requires, and that there is absohite merit in such 
 overwork^ is at once pre[)osterous atid unreasonable. How can 
 a man wlm owes all lie has and all he is to God, whose time, 
 tahnits, iniliience, obedience, all belong- unreservedly to his 
 Maker — who is required to keep the whole law in every j)oint, 
 and who, if he does so, is after all an un[)rotitable servant — 
 how can such an one do more than God requires? Tiie thing 
 is absolutely impossible, and the doctrine of works of superer- 
 ogation is clearly the " doctrine of devils," invented for the 
 sake of the " price of indulgences," the " thirty pieces of 
 silver," by which Christ is daily betrayed, and God is liou-ly 
 robbed of his glory. 
 
 ARTICLE XIT. 
 
 OF SIN AFTER .irSTlFICATIOX. 
 
 "Not every sin Avilling.y committed after justiticaticn is the sin 
 against the Holy rrliost, and unpardonable. Wherefore, the grant of 
 repentance is not to be denied to such as fall into sin after justitication: 
 after we receive the Holy (J host, we may depart from grace given, and 
 fall into sin, and by the grace of God rise again, and amend oar lives. 
 
 
 
J 
 
 
 102 
 
 KI'ISCOPAL MKTHOniSM. 
 
 And tliereforo tliey nri^ to l)e oomJeinned wlio say tlioy can m moro f'm 
 118 loi)}^ as they livo hcrc! : or deny the peace of forj^ivonens to such aa 
 truly repent." 
 
 Our Saviour, wlien on earth, spoke of tlio "sin against the 
 Holy Ghost" a.s being unpardonable; as neither being entitled 
 to forgiveness " in this world or in the world to come." A 
 difference of opinion has obtained among commentators in rela- 
 tion to what constituted the sin against the Holy Ghost, and 
 whether such sin can now be committed by any man. With- 
 out entering into a discussion of the subject, we may simply 
 state, that the strong probability is, that this sin consists in 
 attributing the miracles wrought by Jesus Christ to the agency 
 of the devil ; as in the case of tliose who accused tlie Saviour 
 of "casting out devils through Beelzebub, the prince of the 
 devils." That the possibility of committing the unpardonable 
 sin was not confined to the life-time of our Saviour on earth, 
 appears evident from the assertion of John, 1 John v. 10, 
 "There is a sin unto death; I do not say that he shall i)ray 
 for it," and we believe the same idea is intended to be convey- 
 ed by the apostle Paul, when, in speaking of those who had 
 been once enlightened, &c., says, " It is impossible to renew 
 them again unto repentance, seeing they crucify to themselves 
 the Son of God afresh, and put liim to an open shame." But 
 in the language of the Article, it is not every sin willingly com- 
 mitted after justification which is the sin against the Holy 
 Giiost; a good man may fall into sin, lose his state of justifica- 
 tion before God, as in the case of David, and like him may re- 
 pent and be restored again to the "joys of salvation." 
 
 As the question, whether the child of God may so fully and 
 finally fall away as to be forever lost, is not settled by the 
 Article before us, we will reserve our remarks on this particular 
 point for another Article. But before we dismiss this Article, 
 the doctrine taught near the close of the same is worthy of 
 particular notice, " They are to be condemned who say they 
 can nc more sin as long as they live here." 
 
 1 
 
THK CIIURCir. 
 
 103 
 
 The object of this part u\' the Artich^ is to n;u:ir(l nipu nijainst 
 the foolislj and daiii(<M'()iis doctriiK', that after justification a 
 person may <h> what h<' ))leases and still retain his justitication ; 
 that lie may, as a child of God, commit adultery, fornication, 
 murder, ifcc, and yet these acts not ha considered sinful in the 
 sight of God, because, forsooth, he is a child of dod ! That 
 such diabolical sentiments have been entertained by many, and 
 are yet entertained by some, there can be no doubt, and hence 
 the manifest j»ropriety of g-uardiiig the Church against a doc- 
 trine that must })rove destructive, wherever it is embraced, to 
 the interests of true religion, virtue, and morality. The text, 
 " he cannot sin because he is born of (iod," yields no support 
 whatever to this pernicious doctrine, for the design of the 
 apostle evidently is to show that he that is born of (sod, and 
 would ha\t^ an abiding evidenc<i of the fact, can have it only 
 by al)staining from the comiiiission of every sin ; that he "can- 
 not sin" and retain such evidence, or remain a child of God. 
 
 The last clause of the Article is also instructive, as it teaches 
 not only the possibility of obtaining forgiveness at the hand 
 of God when sin is committed after justilication, but the im- 
 portance of extending our forgiveness to our erring brethren, 
 provided that in both cases there is true repentance exercised 
 by the otteuder. 
 
 ARTICLE XIIT. 
 
 OV THE CHUHCn. 
 
 
 " Tlic visible Church of Christ is a congregation of faitlif'ul men, in 
 ■which tlie pure word of Cod is preached, and tlie siicrainents duly ad- 
 ministered, according to Clirist's ordinance in all tilings, tluit of neces- 
 sity are requisite to the same." 
 
 This Article teaches, 1. That the visible Church of Christ is 
 a congreyatloa or assemblage of faithful men ; that it does not 
 
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 IGi 
 
 KPISrOPAL MRTIlODrSM. 
 
 f. ' tii 
 
 
 I ; 
 
 consist of I lie pojic, or his councils, or tlio priesthood, nor r)f 
 any order or body of bisliops or ministers exclusively, but of :i 
 " conii^re^'iitioti of faithful men," ctuljracini^ the laity as well as 
 the priesthood or ministry of the church. 
 
 2. The Church is composed of "'faillifiil men," and although 
 the " wheat and tares" are necessarily found too-i-ther, and will 
 contiiuie so to be found until the "harvest," yet the true 
 Church consists only of those who are faithful ; of all others, 
 be they popes, cardinals, archbishops, biKhops, priests, deacons, 
 or m(!mbers, it may be said, as of Simon of old, " they have 
 neither part nor lot in the matter, for their hearts are not right 
 in the si<;ht of God." 
 
 3. "'J'he /turn word of God is preached" in the (Church ; 
 not the decrees of popes, the decisions of councils, the tradi- 
 tions of the fathers ; not some line system of morality, indepen- 
 dent of the «i'ospel, or piiilosophical disquisitions on abstract 
 questions of science, literature, or art; but the pure word of 
 God, — "Jesus Christ and him crucified," — is preached and ex- 
 pounded witli ail due ministerial fidelity. 
 
 4. The Sacraments are duly oxlministered. The sacrament 
 of baptism and the sacrament of the Lord's Supper are duly 
 administered, not by any and every person choosing to admin- 
 ister the same, but by those who are called by God and his 
 Church to the sacred work of the ministry. 
 
 Where all these thinors are found — a con2;re2;ation of faith- 
 ful men, the preaching of the pure word of God, and the due 
 administration of the sacraments — there is a true Church of 
 Jesus Clirist, let it be called by what distinctive a))pellation it 
 may, and let it be organized on what ecclesiastical basis it may 
 — there is, we repeat, a true Church of Christ, against which 
 " the gates of hell cannot prevail." 
 
PlIR(iATOKV. 
 
 IQo 
 
 AllTICLE XIV. 
 
 OF I'UKCATOKY. 
 
 "Tlie RoniH'li aoctrino coru^criiin;,' puri,'atory, pardon, worshippini,', 
 an.l adoration, as well of iniaLces nr-. of ri'lic-J, and also invocation of 
 eamift, ia a lond thing vainly invented, and j^rounded upon no warrant 
 of Scripime, but rep>:gnant to the word oi'tJod." 
 
 The doclrine of puro;at»)ry, it is well known, is one of the 
 tlistinctive fe;auivs of the Uouiish Church, and it is also true 
 that the ductri'io is iaMoht, if ik t in name, yet in fact by 
 moJcrn Ji(jstorationisis, and some other I'rotvstant sects, and 
 yet such a doctrine is evidently without support from the word 
 of (.!od. In no phice in th.at word do we read of the puro-ato- 
 rial fires of a middle state. ( >n the contrary, mankind are 
 divided by the sacred writers into two great classes — the 
 righteous and the wicked ; and their future and eternal desti- 
 nation is heaven or hell. The most important text relied upon 
 by the advocates of purgatory in support of this dogma, is the 
 one in 1 Peter iii. 18, 20, where Christ is represented as 
 preaching " to the spirits in prison, who were disobedient in the 
 days of Noah." It is agreed upon by the best biblical critics, 
 howsver, that the meaning of the passage simply is, that 
 Christ went and preached, through Noah, to the antediluvians 
 who were disobedient, and who were in the prison of hell at 
 the time in wdiich the apostle wrote the epistle. But, admit- 
 ting, even, that Christ, after he "was j)ut to death in the flesh, 
 and quickened in the spirit, went and preached to the spirits 
 in prison," what support does this give to the fabled doctrine 
 of purgatory ? The term " preach," as found in the original 
 Greek, it is well known, signifies simi)ly " to proclaim, to an- 
 nounce as a herald," &c., and in itself nowhere signifies to 
 preach the gospel, or deliverance from punishment, unless the 
 connection requires such a meaning. John " preached" repent- 
 
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 ance ; Christ " preacliod" deliverance to captives on earth ; the 
 apostle says, " preach the word," and in all these cases the 
 matter of preaching is determined, not by the word preach, but 
 by the words used in connection with the same. So that 
 could It be proved that Christ went and preached after his 
 death to the spirits in the prison of hell, what, after all, could 
 be inferred therefrom ? Simply a declaration or announcement 
 of the fact of his death, which no doubt had been predicted to 
 the unbelieving antediluvians, and the fulfilment of which pre- 
 diction would Perve only to increase their misery, as the an- 
 nouncement of the same would their guilt and condemnation. 
 
 The Komish doctrine of pardon is also protested against in 
 the Article. It is a well-established fact that the pope, bishops, 
 and priests of Rome, claim the power to absolve the offender, 
 and ])ardon the transgressor, but it is also certain that none 
 can foro-ive sins but Cod only, so that the Romich doctrine on 
 this point is as false as it is dangerous. 
 
 Worshij)ping images, relics, and the invocation of saints, are 
 also condemned by this article of religion ; and \t is a gratify- 
 ing fact that the Methodists have always been at tJie farthest 
 remove from the introduction of images, pictures, embellish- 
 ments, (fcc, into their churches, while it is to be deplored that 
 in some Protestant churches a disposition is manifest<»d to re- 
 turn to the Romish practice of decorating the house of God 
 with pictures and images, crosses and candlesticks, which, if not 
 worshipped, are nevertheless the means of drawing the atten- 
 tion of the worshippers from the only proper object of viom- 
 tion — God the creator. "Thou shalt worship the Lord thy 
 God, and him only shalt thou serve," is the positive command 
 of Jehovah himself. 
 
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wm^^^P^mi^^^^l^^mfmmfl'm 
 
 i^i^mmm 
 
 THK SACRAMKNT8. 
 
 167 
 
 ARTICLE XV. 
 
 OF SPEAKING IN THE CONGREGATION IN SUCH A TONGUE AB 
 THK I'EOPLK UNDKRSTAND. 
 
 " It 18 a thing plainly repugnant to the word of God, and the custom 
 of the primitive church, to have public prayers in tlie church, or to ad- 
 minister the sacraments, in a tongue not understood by the people." 
 
 That the practice condemned by this Ar*" le is unscriptural 
 there can be but little doubt, if we but examine the language 
 of Paul in 1 Cor. xiv. 10, "Else when thou shalt bless with the 
 spirit, how shall he that occupieth the room of the Unlearned, 
 say Amen at thy givino' of thanks, seeing he understandeth not 
 what thou sayest?" The practice of speaking in an unknown 
 tongue, or a tongue not understood by the peoj)lc', is not con- 
 fined to the Romish Church. Modern sectaries have, in their 
 infatuation, pretended to be endued with the gift of tongues, 
 but for what particular purpose does not appear. The apostles, 
 indeed, were endued with this gift, but it was for the purpose 
 of enabling the inhabitants of different portions of the earth to 
 hear, every man in his own " tongue, the wonderful works of 
 God ;" but these modern pretended linguists speak in tongues 
 which no one — we doubt even themselves — can understand. 
 Such solemn mockery ought to be discountenanced by every 
 Christian, and while the church, through her ministers, preaches 
 to, or prays for the people, let it be done in buch language as 
 the people may understand and say Amen ! " So be it." 
 
 ARTICLE XVL 
 
 OF THE SACRAMENTS. 
 
 " Sacraments, ordained of Christ, are not only badges, or tokens, of 
 Christian men's professions ; but rather they are certain signs of grace 
 and of God's good-will toward us, by the which he doth work invisibly 
 
I^"P 
 
 lOS 
 
 EPISCOPAL MKTHODTSM. 
 
 ill us, and rlotli not only quiclci^n but a\m strcngtliPH and confirm their 
 faith in him. 
 
 "TJiero aro two saoramrnts ordained of Christ our Lord in the gos- 
 pel; that is to say, haptism and the supper of the Lord. 
 
 "'I'hose tive odinuioiily Called sacraments, that is to say, confirma- 
 tion, penance, orders, matrimony, and extreme unction, are not to ho 
 accounted for sacraments of the gospel, being such as have partly 
 grown out of the corrupt following of the apostles, and partly are 
 states of life allowed in the Scriptures, but yet have not the like nature 
 of bajitism and the Lord's Supper, because they have not any visible 
 sign or ceremony ordained of God. 
 
 '' The sacraments were not ordained of Christ to be ga/xJ upon, or 
 carried about, but that we should daily use them. And in such only 
 as worthily receive the same they have a wholesome effect or opera- 
 tion ; but they that receive them unworthily, purchase to themselves 
 condenmation, as St. Paul saith in 1 Cor. xi. 20." 
 
 Tho tenn sacrament is dorivod from the Latin word sacra- 
 men fa m, and means a sacred ceremony, or oath of fidelity. It 
 is not a scriptural term, and is used only by way of accommo- 
 dation, to sijTnify the solemn enorao^ement into which Christians 
 enter with their Lord wV.enever they observe the sacraments of 
 the church. " A sacrament," says the learned Burnett, in his 
 Exposition on the Articles, " is an institution of Christ, in which 
 some material thino; is sanctified by the use of some form of 
 words, in and by which federal acts of this relijrion do pass on 
 both sides ; on ours, by stipulations, professions, or vows — and 
 on God's, by his secret assistances ; by these we are also united 
 to the bodv of Christ, whicli is the church." 
 
 Afr. Watson observes, in regard to tlie sacraments, thai' 
 " they are seals, as well as signs ; that they afford pledges on 
 the part of God, of grace and salvation ; that as a covenant 
 has two parties, our external acts in receiving the sacraments 
 are indications of certain states and dispositions of our mind 
 with regard to God's covenant, without whicli none can have 
 a personal participation in its benefits, and so the sacrament is; 
 useless where these are not found ; that these are words of in- 
 
•■•■i^ 
 
 BAPTISM. 
 
 169 
 
 stitution, and a proinise also by which the sign and tho thing 
 signified are connected togetlier." — ( Watson's Institutes, vol. 
 ii. p. Gil.) With the views of these distinguished men before 
 us, we learn that a sacrament is a sign or pledge between God 
 and man ; a covenant into whicli we solemnly enter with the 
 Almighty, whereby obedience and love are promised on the 
 one part, and the gracious offer of salvation on the other, 
 through the merits of Jesus Christ ; that they are badges of a 
 Christian profession, and channels or means of grace. 
 
 The Romish Church has seven sacraments, as mentioned in 
 the Article ; but of these, five do not partake of the nature of 
 a sacranunt, inasmuch as they are wanting in the essential 
 qualities of a federal act, or mutual covenant between God and 
 man. Baptism and the Lord's Supper only are recognized as 
 sacraments in the Methodist Episcopal Church. 
 
 ARTICLE XVIL 
 
 OF BAPTISM. 
 
 " Baptism is not only a sign of profession, and mark of difference, 
 whereby Christians arc distinguishccl from otliers that are not bap- 
 tized : but it is also a sign of regeneration, or the new birth. The 
 baptism of young children is to be retained in the church."' 
 
 /s the subject of baptism has created no little Controversy 
 among Christians, it may be proper to dwell somewhat at 
 length on the doctrine taught in this Article, and in doing so 
 we would invite the attention of the reader to the origin, na- 
 ture, subjects, and mode of baptism. 
 
 1. Baptism, as an ordinance, was pvohahly instituted by 
 God in the earliest period of the histo^-y of fallen man ; it 
 probably originated at the time when sacnficial offerings were 
 first required by God, but there is iio positive scriptural evi- 
 dence that the rite of baptism was known until the time of 
 
 
y\ 
 
 V 
 
 
 ^ 
 
 170 
 
 KI'ISCOPAL METHODISM, 
 
 Moses, at wliiclj time, and ever since, baptism has been reco^ 
 nized as an ordinance of the Jewish Churcli. That baptism ia 
 of as ancient date as tlie institution of the Jewish econoniy, is 
 evident from the fact that reference is continually made in the 
 Levitical law and Mosaic history to the washings and purifications 
 required under that dispensation. Ii is true, the words baptize 
 or baj)tism are not found in the Mosaic scriptures ; and wliy ? 
 liecause the Jewisli scriptures were written in Hebrew, and the 
 words themselves are of (Jreek etymoloijy; and the earliest 
 translations of the Scriptures from Hebrew into (ireek was 
 made about twelve hundred years after they were written by 
 Moses, and only about three hundred years befure the Christian 
 era. It is not, therefore, to be wondered at, that the words 
 themselves are not found in the five books of Moses, or indeed, 
 in any of the prophets, i^ut is the thinf/ to be found there ? 
 'J'hat it is so is evident from the fact, that the translators of the 
 earliest Greek copies, made soon after the (Jreek language 
 came into common use among the Jews, render the Hebrew 
 of wash, pui'ifi/, <fcc. by the term baptize, so that all the wash- 
 ings done under the law were so many acts of baptism per- 
 formed by the subject, or administered by the ])riest. In proof 
 of this we give a few examples. Heb. : " He that washeth 
 himself after the touching of a dead body, if he touch it again, 
 what availeth his washing?" (ireek : "He that is baptized 
 from ;i dead body," Szc. " what availeth his washing ?" Judith 
 "went out in the night and washed (Heb.) baptized (Greek) 
 herself at a fountain in the camp." " And when they came 
 from the market they eat not except they wash (baptize) their 
 hands." These instances are sufficient to show that baptism 
 was not an ordiiiance unknown to the Hebrews, and that, too, 
 at a very early period in their history. 
 
 2. The nature of baptism. (1.) It is a figurative ordinance, 
 symbolical of our death unto sin and our being born again 
 from above ; of bi-ing jnn-ified by the water of regeneration and 
 receiving of the Holv Ghost. This ordinance is not designed 
 
Tfi"? 
 
 BAPTISM. 
 
 171 
 
 to represent the suft'erings, death, and resurrection of Jesus 
 Christ, as some suppose. The ordinance of the Lord's Supper 
 "shows forth the death of Christ until his coming again;" and 
 it is not to be supposed that there would be two distinct ordi- 
 nances signifying one and the same thing. The phrase " being 
 buried with Christ by baptism," has no reference whatever to 
 the external rite, but to the internal death to sin. So also the 
 phrase " risen with Christ," has no reference to an external 
 rite, but to the life of righteousness, or the life of God in the 
 soul. 
 
 (2.) Baptism is a sign of profession ; a rite which was insti- 
 tuted under the law, and is retained under the gospel, as the 
 distinguishing mark or sign of a profession of faith. As the 
 generic term to bajytize means to purify and cleanse, not only 
 is there in baptism a sign of inward moral cleansing, but a sign 
 of outward moral Cijnformity to the law of God and the rules 
 of his church on earth. 
 
 (3.) liaptism is also considered as the door or entrance into 
 the visible church. " He that believeth and is baptized shall 
 be saved." " Repent and be baptized." " Then were they 
 baptized, both men and women." "Then Philip baptized 
 him," are passages which clearly sliow that water-baptism is 
 designed to be an initiatory rite, and that in this way men are 
 generally to be received into the church. We say generally^ 
 for we dare not say that no person can be a member of the 
 household of faith without water-baptism ; tor we know not 
 that the apostles even were ever baptized, except in the wash- 
 ing of feet; but as a general rule baptism is, and ought to be 
 the initiatory rite. 
 
 (4.) Baptism partakes of the nature of a covenant between 
 God and man, and in this appears its true sacramental charac 
 ter. Under the Abrahamic dispensation God made a covenant 
 with the " father of the faithful," to be a God lo him and to 
 bis seed after him in all their generations. This covenant was 
 an everlasting one, and the rite of (.ircumcision was instituted 
 13 I 
 
^SSBSBSaS 
 
 mam 
 
 mm 
 
 172 
 
 KI'lSCOl'AL MHIHODISM. 
 
 
 ^, 
 
 as the visible sign or seal of tliia covenant, which embraced 
 Bpiritual Ijlcssings, designed not only tor tlie fiUure generations 
 of the Jews, as a i»eo[)le, but for all the nations of the earth : 
 ** In thee, and in thy seed, shall a/l the nations of the earth be 
 blessed." This covenant remained in force after the introduc- 
 tion of Christianity, jus is fully proved by the apostlt^ Paul : 
 "They which are of faith, the satne are the children of Abra- 
 ham," and again, " That the blessings of Abraham might come 
 on the gentiles through Jesus Christ." 
 
 Under the gospel, however, the rite of circumcision gave 
 ]»lace to the more ccjiressive and simple one of baptism, as the 
 si<rn or token of thci Abrahaniic coviMiant. This is evident 
 from the words o^ the same apostle : " For as many of you as 
 have been bapti/.ed into Christ, have put on Christ." "There 
 is neither Jew nor (ireek, for ye are all one in Christ." " And 
 if ye are Christ's, then are ye Abraham's seed, and heirs accord- 
 ing to the promise." How positively clear, frojn this lan- 
 guage, is the perpetuity of the covenant, and the institution of 
 baptism as the sign and seal of the same ? l^ut, if circumcision 
 under the gospel was done away, and the rite of baptism does 
 not take the place thereof, wo ask, what t)ther sign or seal has 
 (iod instituted in place of circumcision ? If none, then is there 
 no visible outward sign of the perpetual covenant made between 
 (jcod and man. 
 
 8. Tiie subjects of baptism may now be properly considered. 
 
 (1.) All admit that adult believers are proper subjects of 
 baptism ; on this point there is, and can be, no dispute. 
 
 (2.) True iienitents are also proper subjects of baptism. 
 This we learn from the ; nswer of Peter to those who were 
 pricked in their hearts, and asked, " What shall we do ?" The 
 reply was, " Repent, and be baptized, every one of you, for 
 the remission of sins, and ye shall receive the gift of the Holy 
 Ghost." Now, it is evident that these persons were not be- 
 lievers in the sense of being regenerate; unless regenerating 
 faith precedes repentance for sin, for they were first to repent. 
 
nAPTISM. 
 
 173 
 
 Becondly, to be baptized, " for" — in order to — the remission of 
 sins, and, thirdly, as the result of such repentance and baptism 
 they were taught to expect tlie gift of the Holy Gliost. 
 Another prominent example of the baptism of penitents is 
 given in the case of the apostle Paul. After being arresti'tl by 
 the light and voice from heaven, he fasted and }>rayed in blind- 
 ness, natural and sj>iritual, for three days. In this condition 
 Ananijis finds him ; his natural sight returns, but spiritual 
 darkness remains, and then Ananias says to him, " Why 
 tarriest thou ? Arise, and be baptized, and ivash aioay thy 
 sins, calling on the name of the Lord." From this example it 
 appears that baptism is both a means and seal of pardon, and 
 consequently that true penitents may, nay, ought to be bap* 
 tized. 
 
 (3.) Infants are projier subjects of Christian baptism. This 
 doctrine is fairly taught in the Article : " The baptism of 
 voung children is to be retained in the church," and it is 
 scarcely any the less clearly taught in the word of God, except- 
 ing that there is not a clear command to that eflect in so many 
 words. But the absence of sucli an ex})ress comniand does 
 not, in our opinion, invalidate the doctrine of inf mt baptism. 
 
 That infants are scrij)tural subjects of baptism appears from 
 the following considerations : — 
 
 1. "The perpetuity of the Abrahamic covenant," which in 
 eluded children as well as adults. The perpetuity of this cove 
 nant has already been alluded to in a preceding page, and 
 need not be here rei)eated. 
 
 2. "The eligibility of children to church membership." That 
 infants were membei-s of the Jewish church is evident from the 
 fact of their circumcision, which was the initiatory right or door 
 of admission into the church of God. Can we possibly con- 
 ceive that the children of ("hristian parents are entitled to 
 lesser privileges than were the children of Jewish parents? C)r 
 would it be any inducement to a pious Jew of the present day 
 to become a Christian to be told that although his children are 
 
m 
 
 /74 
 
 EPISCOPAL METH0UI8M. 
 
 : 
 
 members of the Jewish church, yet, on his embracing Chris- 
 tianity and becoiniiii^ a member of the Christian church, his 
 children must be thrust out until they attain to adult years ? 
 Does not our Saviour explicitly say, in regard to young chil- 
 dron, " of su<;h is the kingdom of heaven!" The "kingdom 
 of heaven" must mean either the kingdom of glory, the work 
 of grace in the heart, or the church of Christ on earth. Now, 
 in whatever sense it is used in the text, it must include the 
 idea of infant church-membership. Is a young child Ht for the 
 kingdom of glory ? Then why not for the kingdom of grace? 
 If fit for the church triumphant, why not for the church on 
 earth? And was not the promise of God given to Christian 
 j)arents, and to their ^^ children, and to all that are afar oft'?" 
 If so, and there can be no reasonable doubt of it, then are in- 
 fants entitled to the initiatory rite which will formally admit 
 them into the visible church of Christ, and to debar them that 
 privilege is not only unwise but unjust to the "children whom 
 God has given us." 
 
 3. " The analogy between circumcision and baptism." Cir- 
 cumcision was a token of the covenant made with Abraham : 
 " And ye shall circumcise tha flesh of your foreskin ; and it 
 shall be a token of a covenant betwixt me and you." " So 
 baptism is the external sign of internal grace ; the sea' or token 
 of the covenant." 
 
 Again; "Cii'cumcision was a symbol of moral cleansing, 
 ' And the Lord thy God will circumcise thy heart, and the 
 heart of thy seed, to love the Lord thy God with all thy heart, 
 and with all thy soul, that thou mayest live.' " So, " Baptism 
 is not the putting away the filth of the flesh" — not an external 
 washing or cleansing — but is " tlie washing of regeneration, and 
 renewing of the Holy Ghost ;" that is, is symbolical of an in- 
 ternal work of grace in the heart. 
 
 Again, if children were fit subjects of circumcision, they are 
 equally fit subjects of oaptism. And if it be inquired, as it 
 lometimes is, What good does it do a young child to baptize 
 
 ». 
 
 ,1- 
 
■« 
 
 BArilSM. 
 
 175 
 
 it? we niighl reply, What good it did a yuuiig child to cir 
 cuincise it ? In the latter case it admitted the child to church- 
 membership, and in the 'ormer case it does the same. What 
 more than this does it do in the case of an adult? 
 
 4. " The dosig-nation of the subjects of baptism by general 
 terms." " All Jerusalem, and all Judea, and all the country 
 round about Jordan, went out to him — John — and were bap- 
 tized by him." The term, all Jerusalem, tfec, refers, of course, 
 to the people of Jerusalem and the other places named, and 
 must include infants as well as adults, for it is a well-establish- 
 ed fact that infant proselyte baptism was in use among the 
 Jews from the institution of })roselyte baptism, and its propriety 
 never had been called in question. Then why siiould John 
 reject them ? and if John could not reject them, why should 
 Christian ministers take upon themselves the fearful responsi- 
 bility of rejecting infants from the privileges of Christian bap- 
 tism ? and that too in the absence of any express command to 
 that eft'ect. For my right hand, / would not dare to do it. 
 The same general terms are employed in the apostolic com- 
 mission, " Go disciple all nations, baptizing them," tfec. Now, 
 if "nations" includes children, then are children to be baptized. 
 
 5. "Baptism of households." We find that under the 
 preaching of the apostles many believed and were baptized. 
 Among those were the heads of families, Lydia, the Philip- 
 pian jailer, and Stephanus. Now, were these believers baptized 
 and admitted to the privileges of the Christian Church and their 
 families left behind, to grope their way through Jewish formal- 
 ity or pagan superstition ? Not so ; they were baptized, with 
 their households, and thus parents and children were proselyted 
 
 .. K) the Christian Church. 
 
 6. "Testimony of the early Christian fathers." We allude 
 not to their testimony for the purpose of proving a point of 
 doctrine, but for the purpose of showing whac was the practice 
 of the early Christians in regard to infant baptism ; and we 
 consider th".s testimony valuable, so far only, as it proves that 
 
I ' '»■" 
 
 176 
 
 KI'ISfol'AL MKTflODlSM. 
 
 inriiit li.'ipfi-iiii WMs tlio j^otu'ral jinictico of the Christian Church 
 from the titiic uf l\iv aiiostles, and if so, it is morally impossihlo 
 that it shouM not have hcon practised diirinp th(! time of the 
 apostles. 'r<'rtiillian, horn a.d. loO — hut a ffW years aft(!r the 
 death of th(! aj)ostle .lohu — sjieaks of infant baptism as heinjjf 
 tlie praetioi! of iIk; church. .lustin Martyr, hor" near tiie close 
 of the first century, speaks of those who were niend»ers of the 
 clnn'ch, sixty years old, who were made disciples to Christ in 
 their hifaiiri/. Ireiia-us, Orio-on, C'yprian, and others, in their 
 writini^s, all prove the practice of infant haptisni in the earliest 
 ai;-es of the church : and can it l)o suj)posed that a practice 
 rIiouUI become so general in the course of a '>inifle century after 
 the death of tlu^ apostles ? if so be, it was something entirely 
 new and unscriptural. The supposition is perfectly unreason- 
 able. From these and t)ther considerations, it appears that the 
 " ba'^t".,;;: of young children ought to bo retained in the 
 o'lUrch," according to the Article. 
 
 4tb. 'I'hc mode of baptism may now be considered ; and on 
 this point our remarks must necessarily be brief. In the Disci- 
 pline of the Churcli it is ordered that " every adult person, and 
 the parents of every child to be baptized, have tlie choice either 
 of immersion, sprinkling, or pouring." So that the doctrine 
 of the Methodist Church in regard to the mode of baptism may 
 be summed up in these words : The applicaticn of water in 
 any becoming mode, in the name of the Father, Son, and Holy 
 Giiost. 
 
 Much that lias been said in regard to the nature of baptism 
 in preceding pages, will throw light on the mode of baj)tism, 
 and if the Methodist Church admits the validity of immersion, 
 as a mode of baptism, it by no means endorses that mode as 
 the only one, for numerous re;isons : and, 1st. The mode is not 
 designated in Scripture. The command to be baptized is 
 therein found, and if the meaning of haptizr, is to cleanse, pur- 
 ify, (kc, the mode by which the cleansing shall be performed, 
 is left to the judgment of the administrator. 
 
^m 
 
 "TW 
 
 FWF"^ 
 
 BAPTISM. 
 
 m 
 
 2(1. ThtTt^ is no elfar iirool'ut' tlin onliiianco liuving U'eti a«l- 
 niinisttTc'd by immorsioti in u siii;^l(! case cluriiij^ the Tiiiiii^try 
 of Cliiist aufl liis apostles. Even tlio ba|itisin of Christ hy 
 John, does not ajipfar to have been by iinnicrsion, because (1.) 
 It was not the customary niotle of adniinisterini^ the rite amon<^ 
 the Jews. (2.) This mode did not coiiijtort with the dcsiirn 
 of his baptism, lie was bapti/cd "to fulfil all riuihteonsncss" 
 — the re(iuirenionts of the Jewish law. Tn Lev. viii. 0, 12, .30, 
 we fnul what was the mode of consj'cratin^^ priests to the sacred 
 oflicc — " Moses broujrht Aaron and his sons, and washed them 
 with water" — not //* wa'er. " lie poured anointii\L^ oil upon 
 Aaron's head, to sanctify him ;" " He spi-'uiklcd the anointing 
 oil and blood upon Aaron and liis sons." Now, in compliance 
 with this well-known custom amonu; the Jews, (Christ was bap- 
 tized — washed — consecr; ted — by John, and formally inducted 
 into the office of the (Jiristian priesthood, and we maintain 
 that his being immersed would have Ijeen an unmeaning cere- 
 mony, so far as the mode is concerned, and that only by sprink- 
 ling, pouring, or both, could the Saviour " fnllil all righteous- 
 ness." (.'3.) The prepositions " into," " out of," and " from," in 
 the Greek Testament, do not convey the idea of immersion, as 
 every school-boy knows, who has studied the (Jreek language. 
 Christ went up " into a mountain" — was lie immersed in the 
 mountain ? " There came boats from Tiberias" — luvd tliey 
 been immei-sed in Tiberias ? The strong probability is, tiiat 
 Christ went down to Jordan to wash, in compliance with the 
 Jewish custom of consecration. Having washed his hands, and 
 probably his feet, in the water, Jolm took of the liquid element, 
 and poured and sprinkled it upon his person, and the Holy 
 Ghost then lighted upon him. All this is in keeping with the 
 design of his baptism : any other mode would have failed in 
 expressiveness. 
 
 (4.) The baptism of the thousands on the day of Pentecost 
 affords an evidence that immersion could not have been pi ',• 
 cally possible. Three thousand were banHzed ''i the space of 
 
 M 
 
Hra 
 
 178 
 
 EPISCOPAL MRTHODISM. 
 
 a few hours. Now, if each of the twelve apostles baptized 
 which is not at all certain — there would have been two hun- 
 dred and fifty fur each apostle to baptize, within these few 
 hours ; and think vou that these three thousand could have 
 been immersed in the small brook of Cedron, the receptacle of 
 all the filth and refuse stuft'of a large city hke Jerusalem ? 
 
 (5.) The baptism of the Philippian jailer, with his household, 
 in the house, at midnight, is a proof that immersion could not 
 have been the mode, as is also the baptism of Saul, " who 
 arose," — stood up — " and was baptized." 
 
 (6.) The fact that the " Spirit, the water, and the blood, are 
 said to agree in one," is a proof that immersion cannot be the 
 mode of baptism prescribed by the Holy Scriptures. These 
 three " agree," partly in the design, and partly in the mode : 
 and if we can be assured of the mode in which blood was an- 
 ciently applied io the person, as a symbol of moral cleansing 
 through the blood of Christ — which was invariably by sprink- 
 ling — then have we a criterion by wliich to judge of the proper 
 mode of applying water to the candidate for baptism ; and if 
 we learn that the Spirit is said " to be shed on us," to " fall on 
 us," to be " given" to us, to " descend," <fec., then may we in- 
 fer, that pouring or sprinkling are the authorized and proper 
 modes of administering this important symbolical rite ; while it 
 is at the same time cheerfully admitted, that immersion i** also 
 valid — for those, who from conscientious motives prefer that 
 mode. 
 
 ARTICLE XVIII. 
 
 CF THE lord's SUPPER. 
 
 " The supper of the Lord is not only a sign of the love that Chris- 
 tians ought to have among themscWes, one to another, but rather is a 
 sacrament of our redemption by Christ's death : insomuch that to sucn 
 as rightly, wortiiily, and with faith receive the same, the ''read whicii 
 we break is a partaking of the body of Christ ; and likewise the cup of 
 blessing is a partaking of the blood of Christ. 
 
THE LORD'S SUPPER. 
 
 Itt 
 
 " Transubstantiation, or the change of the substance > " bread and 
 wnw in the supj^er of our Lord, cannot be proved by holy writ, but is 
 repugnant to the plain words of Scripture, overthroweth tlie nature of 
 a eacrament, and hath given occasion to many superstitions. 
 
 " The body of Christ is given, taken, and eaten in the supper, only 
 after a heavenly and spiritual manner. And the means wJiereby tlie 
 br»dy of Clirist is received and eaten in the supper is faith. 
 
 " The sacrament of the Lord's Supper was not by Christ's ordinance 
 reserved, carried bout, lifted up, or worshipped." 
 
 The former part of this article is designed to show what the 
 Lord's Supper is, and the three latter clauses are designed to 
 guard this sacred institution from the false views of the Roman 
 Church, who believe that the body and blood of Christ are 
 reall" and literally present in the sacrament ; that as soon as 
 the priest blesses the elements of bread and wine, a transub- 
 stantiation, or change of substance, takes place in these ele- 
 ments, and that they immediately become changed into flesh 
 and blood, soul and divinity, so that the whole Christ is really 
 and bodily present. The absurdity and blasphemy of this doc- 
 trine is so apparent, that we need not attempt to prove to the 
 intelligent reader the falsity of a doctrine as unreasonable as it 
 is monstrous. 
 
 The Lord's Supper is designated by different names in the 
 New Testament. It is called the Eucharist — the Communion 
 — the Sacrament — the Paschal feast — the Passover — all of 
 which appellations are used to signify some particular property 
 or design in this solemn ordinance : as a Eucharist it partakes 
 of the nature of a solemn thanksgiving to God ; as a commu- 
 nion, it shows the fellowship existing between Christ and his 
 disciples, and between the disciples themselves ; as a sacra- 
 ment, it partakes of the nature of a solemn covenant engage- 
 ment, entered into between the Saviour and his worshippers ; 
 as a Paschal feast, or Passover, it is designed to commemorate 
 the sufterings and death of Christ, and in connection therewith, 
 the deliverance wrought oqt for us by the suipe. The pUrase 
 
 
 '*!•- 
 
IPVP 
 
 ipp 
 
 180 
 
 KPISCOI'AL MKTHODISM. 
 
 Lord's Sup^jer, it is thought by some, was not applied by the 
 Saviour or his apostles to this sacrament ; as however it was 
 used in reference to the hist supper which Christ ate with his 
 disciples, and the Eucharist was celebrated immediately after 
 supper, it has <^rown into common use, and is so designated in 
 the Article before us. 
 
 The design of this sacrament has perhaps been sufficiently 
 stated, as above. We wish, however, further to say, that in 
 partaking of the same, in commemoration of the sufferings and 
 death of Christ, it is with strict reference to the vicarious na- 
 ture of the atonement ; not to commemorate his death as a 
 martyi, or as the founder of a nev dispensation, but as " God 
 in Christ, reconciling the world unto himself," by his own 
 blood. Thus we recognize the proper and essential divinity 
 of our Lord, and for this reason we prefer not to join any, in 
 the act of communing, who deny the vicarious nature of the 
 atonement, or the Godhead of the " Man Christ Jesus." Uni- 
 tarians, Socinians, and others of every grade or name, who deny 
 these doctrines, or either of them, must excuse us if we re- 
 fuse to partake with them, or neglect to invite them to partake 
 with us at the Lord's table. 
 
 ARTICLE XLX. 
 
 OP BOTH KINDS. 
 
 il 
 
 " The cup of the Lord is not to be denied to the lay people ; for 
 both the parts of the Lord's Supper, by Christ's ordinance and com- 
 mandmeat, ought to be administered to all Christians alike." 
 
 This Article his reference to the unscriptural and unreason- 
 able practice of the Church of Rome, in withholding the cup 
 from the laity in the administration of the Lord's Supper. 
 Notwithstanding it is expressly and fully admitted by that 
 
wm 
 
 THE ONE OBLATION OF CHRIST. 
 
 181 
 
 church, that communion in both kinds was the practice of 
 Chri&t and his apostles, as also of the primitive Christians, yet, 
 by the decrees of councils, and the bulls of j)opes, anathemas 
 are hurled against those who shall say that the laity of the 
 church ought not to be denied the cup. Aside from the un- 
 scriptural character of the prohibition, is it not evident that the 
 laity of that church are denied the sacrament of the Lord's 
 Supper ? If by the Lord's Supper is intended the eating of 
 bread and the drinking of wine, as instituted by Jesus Christ ; 
 and if it can be celebrated with nothing less than bread and 
 wine ; then is it evident that the sacrament of the Eucharist is 
 a thing unknown to the great body of the Roman Ciiurch, 
 while denied the use of the cup, .and if the definition of the 
 *' Church," as given by a former Article, is correct, namely, "a 
 congregation of faithful men, where the pure word of God is 
 preached, and the sacraments duly administered," then it fol- 
 lows, as a matter of necessity, that the Roman Church is no 
 Church of Christ, because the sacraments are not duly admin- 
 istered, according to Christ's institution ; or if a church, the 
 clergy only constitute the same, as the^j, only, receive the com- 
 munion in both kinds. 
 
 i, 
 
 ARTICLE XX. 
 
 OF THE ONE OBLATION OF CHRIST, FINISHED UPON THE CROSS. 
 
 " Tlie offering of Clirist, once made, is that perfect redemption, pro 
 pitiation, and satisfaction for all tlie gins of the Avhole world, both ori- 
 ijinal and actual: and there i.s none other satisfaction for sin, hut that 
 alone. Wherefore, the sacrifice of masses, in the which it is commonly 
 said, that the priest doth offer Christ, for the.quick and the dead to have 
 remission of pain or guilt, is a blasphemous fable, and dangerous deceit." 
 
 t 
 
 The former part of this Article endorses an important truth 
 taught in God's holy word, namely, the General Redemjytion 
 
t ' 
 
 182 
 
 EPISCOPAL METHOniSM. 
 
 »' 
 
 t.f our race, through the death and sufferings of our blessed 
 Saviour. 
 
 The Christian world has long been divided in opinion in re- 
 gard to the extent of the atonement ; but as in our examina- 
 tion of this and other controverted points, our space is necessa- 
 rily limited, we shall only be able to glance at the more prom- 
 inent arguments which may be adduced in favor of the 
 doctrine above alluded to, and in opposition to the one, 
 taught in the system designated by the name of Calvinism. 
 The latter term is used to signify that system of theology 
 taught by John Calvin, in the sixteenth century, endorsed by 
 the Westminster Assembly of Divines, and adopted by the 
 Presbyterian churches of Scotland, the United States, and 
 some other countries, as the body of divinity on which is 
 founded the Articles of Faith, which distinguish the Calvin- 
 istic churches from those denominated Arminian. 
 
 The essence of the system called Calvinism, may be found 
 in Calvin's Institutes, Westminster Confession of Faith, Con- 
 fession of Faith of the Presbyterian Church in the United 
 States, and in the Longer, and Shorter Catechisms. From 
 these various sources may be collected the distinguishing fea- 
 tures of the Calvinistic system. From the Confession of Faith 
 of the Presbyterian Church in the United States, we will give 
 a, few extracts, that the reader may see the bearing which the 
 Article has upon the doctrine of Particular Redemption. 
 
 1. "God, from all eternity, did, by the most wise and holy 
 counsel of his own will, freely and unchangeably ordain what- 
 soever comes to pass." In this extract we are taught that 
 whatsoever comes to pass, has been ordained by God from all 
 eternity. The term " whatsoever" can be understood only in 
 its legitimate sense, to mean, everything which comes to pass, 
 whether good or evil, natural or moral, physical or mental ; 
 and whether predicated of devils, angels, or men ; whether 
 coming to pass in heaven, earth, or hell, all has been ordained 
 of God. 
 
THE ONK OBLATION OF CHRIST. 
 
 183 
 
 2. " By tlie decree of God, for the manifestation of his glory^ 
 some men and angels are j)redestinated to everhisting life ; and 
 others foreordained to everlasting death." This language is so 
 plain, that it seems impossible to misunderstand it, and by it 
 the extent of the atonement must necessarily be limited to the 
 number predestinated to eternal life. 
 
 3. "These angels and men thus predestinated and foreor- 
 dained, are particularly and unchangeably designed ; and their 
 number is so certain, and definite, that it can neither be in- 
 creased, nor diminished." In this Article, we aru taught that 
 the number of those predestinated to life, or foreordained to 
 death, is unchangeably and unalterably fixed. 
 
 4. " Those of mankind that are predestinated unto life, God, 
 before the foundation of the world was laid, according to his 
 eternal and immutable purpose, and the secret counsel and 
 good pleasure of his own will, hath chosen, in Christ, unto 
 everlasting glory, out of his mere free grace and love, without 
 any foresight of faith, or good works, or perseverance in either 
 of them, or any other thing in the creature as conditions or 
 causes, moving him thereto, and all to the praise of his glorious 
 grace." 
 
 5. " Neither are any other redeemed by Christ, effectually 
 called, justified, adopted, sanctified, and saved, but the elect 
 onlv." 
 
 C. " The rest of mankind, God was pleased, according to the 
 unsearchable counsel of his own will, to pass by, and ordain 
 them to dishonor and wrath, for their sin, to the praise of his 
 glorious justice." 
 
 7. '' All those whom God has predestinated unto life, and 
 those only, he is pleased effectually to call, by his word and 
 Spirit, to grace and salvation, by Jesus Christ. This effectual 
 call is of God's free and special grace alone ; not from anything 
 at all foreseen in man, who is altogether passive therein until 
 quickened and renewed by the Holy Spirit." 
 
 8. "Elect infants dying in infancy are regenerated and saved 
 
 bj 
 
 ■>'' 
 
rr '' 
 
 "TTT- 
 
 184 
 
 El'ISCOPAL MKTUDDISM. 
 
 ! 
 
 •I 
 
 I ' 
 
 by Christ, through the Spirit; so also are all other elect per- 
 sons. ()ther8, not elected, ahhough they may be called by the 
 ministry of the word, and UiAy have some common operations 
 of the Spirit, yet they never truly come to Christ, and, there- 
 fore, cannot bo saved." 
 
 In ti'iving tlie above extracts to the reader we have selected 
 those portions of the Calvinistic creed which have a bearing on 
 the .'octrine taught in the Article now under consideration ; 
 and by a comparison of these with the Article itself, the reader 
 cannot fail to perceive a wide and essential dilierence between 
 the teachings of Calvinism, on the one hand, and those of 
 Methodism on the other. The doctrines taught in the above 
 extracts appear to Methodists, and other Arnnnians, to be 
 both unscrijjtural and unreasonable. Unscriptural, because we 
 think them to be in direct opposition to the plainest declara- 
 tions of Scripture ; and unreasonable, because that, aside from 
 Scripture, they stand opposed to a correct idea of the character 
 and attributes of the Almighty, as entertained by the enlight- 
 ened mind. Is it, we ask, either scriptural or reasonable to 
 suppose that Ood from all eternity ordained tvJhitsoevcr comes 
 to pjiss? That every action of men, angels and devils was pre- 
 determined by God ? 
 
 2. Is it scriptural or reasonable to suppose that by the de- 
 cree of God some men and angels are predestinated to life and 
 oihers to everhisting death ? 
 
 3. Is it scriptural or reasonable to suppose that the number 
 of the elect and reprobate are so fixed and definite that it can- 
 not by any possible contingency be either increased or dimin- 
 ished ? 
 
 4. Is it scriptural or reasonable that we should believe that 
 those predestinated or elected to everlasting life are thus 
 chosen without any foresight of faith or good works as condi- 
 tions i 
 
 5. Is it a scriptural doctrine that none are redeemet' by 
 Christ but the elect only, while thd " reprobate" are left with- 
 
Vl^ 
 
 pnppiPiFv 
 
 THE ONE ODLATION OF CHRIST. 
 
 18i 
 
 out anv interest wliatever in the great work of liutnan redemp- 
 tion? 
 
 6. Is it either scriptural or reasonable to think that the rep- 
 robate are not only passed by without liaving any provision 
 UKide for their salvation by -Icsus Christ; but are positively 
 ordained to hoU and damnation, to dishonor and wrath, merely 
 because Christ not iiavinu' died for them their salvation is ren- 
 dered absolutely impossible, not by any act of their own, but 
 by a decree of God, made from all eternity, and then attribute 
 to them the guilt and "sin'' of being thus passed by or ordain- 
 ed to eternal death ? 
 
 1. Is it in accordance with Scripture and reason to believe 
 that while God in his word calls upon all the nations of the 
 earth to look unto him and be saved, and commands all men 
 everywhere to repent, believe, and obey, that none are designed 
 to be efiectually called but the elect only ? 
 
 8. Is there any Scripture for dividing the infantile portion 
 of mankind into "elect infants" and "reprobate ii.fants;" and 
 for declaring, that if the one class dies in infancy they rre re- 
 generated and saved, and of the other, that they " cannot be 
 saved ?" 
 
 We design not to answer these several questions argumenta- 
 tively, but simply to state that the former part of the Article 
 before us discards, in toto, the doctrine of particular redemp- 
 tion, and of election and reprobation, with its necessary adjunct 
 infant damnation. And it is scarcely necessary to repeat the 
 innumerable passages of Scripture which prove, beyond a 
 doubt, that Christ died for the whole world of mankind, for 
 we can scarcely open the Now Testauient without having our 
 eyes rest on some passage of Scripture whore the general re- 
 demption of our race is spoken of in the clearest and fullest 
 manner, and that in fact, " The olTering of Christ once made is 
 a perfect redemption, jiropitiation, and saiisfaction for all the 
 sins of the whole would, both original and actual." 
 
 The latter part of the Article is aimed at the doctrine em* 
 
^r 
 
 i 
 
 186 
 
 KPISCOI'AL METHODISM. 
 
 oraced in the sacrifice of the 7nass^ in which it is said that as 
 often as mass is celebrated Christ is offered or sacrificed anew 
 for the sins of the people, both living and dead. It is not, of 
 course, necessary to say that the pretensions of the Roman 
 clergy, in this respect, are not only unreasonable and absurd, 
 but are positively injurious to the interests of morals and truo 
 religion ; for no l^rotestant can look upon the doctrine of the 
 nuiss without pain and abhorrence. 
 
 AraicLE XXI. 
 
 OF THE MARRIAGE OF MINISTERS. 
 
 "The ministers of Christ are not commanded by God's law, either 
 to vow the estate of a sinjjle life, or to abstain from marriage : there- 
 fore, it is lawful for tliem, as for all other Christians, to marry .it their 
 own discretion, as they shall judge the same to serve best to godliness." 
 
 The doctrine of clerical celibacy, as taught and required by 
 the Romish Church, is at war with the teachings of both the 
 Old and New Testaments, and destructive of morals and the 
 best interests of society. It was not until the fourth century 
 that the celibacy of the clergy was required by the church, 
 and since that time it has remained a law of the Roman 
 Church that none of its ecclesiastically ordained priests, or other 
 officers, shall contract marriage. The design of ifliis prohibition 
 is to render the clergy more completely subservient to the will 
 of the Roman See, by preventing, as far as possible, the exer- 
 cise of the social feelinijs ; and it is a well-established fact, that 
 this rule has been promotive of the worst effects, and jiroved 
 destructive to the morality of even the hio-hest diLjnitaries of 
 the church, and hence Luther, well knowing the disastrous 
 eftl'cts of such prohibition upon the morals of the clergy, wist-'Iy 
 and boldly bid defiance to the poj)e, and the mandates of a 
 corrupt church, by contracting marriage with a nun. 
 
 It may be proper here to observe, that in the British Wes- 
 
^ 
 
 w 
 
 KITES AND CEREMONIES. 
 
 187 
 
 leyan Cor)'''renco a rule has obtained, by which the preachers 
 of the connection arc required to abstain from marriage during 
 the time of their novitiate, or probation as preachers. This 
 rule is designed, partly, to keep the younger preachers free 
 from the cares of the world as much as possible during the 
 four years of trial, so that they may have better opportunities 
 for study, tfec. ; atid partly to keep a sufficient number of single 
 men in connection with the conference to supjjly those portions 
 of the work with unmarried men where the societies are too 
 small or feeble to support a number of preachers with their 
 families. This rule, however, is not an absolute prohibition of 
 marriage, but merely a deferment of this relation until such 
 time as membership in the conference is secured. In other 
 words, the cumUdate for the ministry may not contract mar- 
 riage, but when he becomes a minister he is at perfect liberty 
 to do so. In the Methodist Episcopal Church in the United 
 States, no rule exists on the subject, except the one contained 
 in this Article. 
 
 ARTICLE XXII. 
 
 OF THE RITES AND CEREMONIES OF CHURCHES. 
 
 " It is not necessary that rites and ceremonies should in all places 
 be the same, or exactly alike : for they have always been different, and 
 may be changed according to the diversity of countries, times, and 
 men's manners, so that nothing be ordained against God's word. Who- 
 soever, through his private judgment, willingly and purposely doth 
 openly break the rites and ceremonies of the church to which he be- 
 longs, which are not repugnant to the word of God, and are ordained 
 and approved by common authority, ought to be rebuked openly, that 
 others may fear to do the like, as one that offondeth against the com- 
 mon order of the church, and woundeth the consciences of weak brethren. 
 
 " Every particular church may ordain, change, or abolish rites and 
 ceremonies, so that all things may be done to edification." 
 
 The doctrine embraced by, and taught in this Article, is of 
 
 great importan^^e to the church of Christ in all its various 
 U 
 
i 
 
 I 
 
 188 
 
 KI'ISCOl'AL METHODISM. 
 
 branclit's, for were it necessary that the rites and ceremonibs 
 ot" tlio cliurch should be in all places and times alike, inasmuch 
 as a difference lias obtained, and does obtain, it would be diffi- 
 cult to j)rove that Christ has a churcr. on eartii at all. 
 
 Th'-rt' art' two thini^s comprehended in the <^ospel of Christ 
 in relation to his church. One is, that it 7unst Jiavo wliAt is 
 essential its existence and perpetuity ; the other, that it may 
 or may r .^ have what is not thus essential. The essential ap- 
 pendages to a church are the Scriptures, a livinL;; ministry, and 
 the sacrament-s ; the non-essentials are a litur<^y, or prescribed 
 form of worship, with all other means of grace, not positively 
 required by God in his word. AVe may illustrate this point 
 by saying that baptism and the Lord's Supper are essential to 
 the existence of the church ; no church nitiy therefore repudi- 
 ate these ordinances ; while love-feasts, class-meetings, confirm- 
 ation, ttc. «tc., 'lot being exjiressly recpiired by the gospel, 
 may, or may rot be repudiated, by any branch of the church. 
 So also in regard to the mode of administering the ordinances. 
 That the ordinances of baptism and the Lord's Supper must be 
 administered, is rendered certain by the plain commands of 
 Christ and his apostles, but whetlier the former shall bo admin- 
 istered by sprinkling, pouring, or immersion ; or the latter be 
 received while sitting, standing or kneeling, is nowhere stated, 
 and any branch of the cliurch may lawfully adopt such rules, 
 in relation to such points, as may seem expedient and proper. 
 'I'he same course of reasoning will apply also to the govern- 
 ment of the church. That a church should exist, is the re- 
 vealed will of God ; and that his church should have some 
 kind of ecclesiastical government, is also rendered certain ; bift 
 when we come to inquire into the particular form of church 
 government, instituted by Christ and his apostles, we find our- 
 selves without direct scriptural authority. Whether, therefore, 
 a church shall be governed by an episcopacy, by a presbytery, 
 or by itself, independently of all foreign ecclesiastical control, 
 is a. Question not fully settled by divine revelation, and may be 
 
fmmimmm 
 
 ^mm 
 
 *i mjmn . 
 
 RITES AND CRIIEMONIKS. 
 
 180 
 
 left to tho enliglitonpcl juclirment of individuals, or associated 
 bodies of Oh listinns, to decide for tliemsrlves. But in deciding 
 for tlieinselves, they have no right to decide peremptorily for 
 others ; every man having a natural right to decide for him- 
 self, in regard to these matters, so that he decides on nothing 
 contrary to the word of God. 
 
 When an associated body of Christians, in the absence of an 
 express rule in relation to ecclesiastical government, rites and 
 ceremonies, adopt a form of church government for themselves, 
 and ordain certain rites and ceremonies, to be used in the 
 church, then it is not lawful for any one, through his own pri- 
 vate judgment, wilfully and purposely to violate the rules and 
 regulations of the church to which he belongs, provided those 
 rules are not repugnant to the word of (Jod, and provided, also, 
 that his connection with such church is voluntary, and not the 
 result of coercion. In either of the latter cases, we believe that 
 a man would have the right to violate any ecclesiastical re' 
 quirement, which, in his judgment, contravened the laws of 
 God, or the rigiit of voluntarily connecting himself where con- 
 science and di.ty point out ; but otherwise, it is the duty of 
 every Christian to yield a hearty obedience to the requirements 
 of the church of which he is voluntarily a member ; and if, for 
 conscience' sake, he cannot yield such obedience, then is it 
 clearly his duty voluntarily to withdraw from the church — if 
 such withdrawal is possible — and seek a connection with some 
 other branch, whose requirements are more congenial with his 
 views of Christian duty. To remain in the church, and refuse 
 obedience to its wholesome requirements ; or to withdraw from 
 the church when such requirements are not repugnant to the 
 word of God, is to involve ourselves in the guilt of schism, a 
 sin which is pointedly condemned by the word of God, and is 
 productive of great and lasting injury to the body of Christ ; 
 so that nothing short of imperious necessity should ever induce 
 any person to be a promoter or abettor of division in the church of 
 God, or to become a separatist from the church of his former choice. 
 
^ 
 
 -T-T— 7- 
 
 i \ 
 I k 
 
 190 
 
 Ei'iHCOi'AL ml:tiiodihm. 
 
 I 
 
 N 
 
 Tlioro is, consequently, inuch importance to be attached to 
 the duo exaininfition of doctrines and ceremonies of any church, 
 bofoh) a j)erson vohintarily coimects himself with the same. 
 The oxamiiiation necessary, may require weeks, and even 
 moiiths, before an eniii^htencd jadgtnent can be formed in re- 
 lation to tlieso matters, by tlie younn^ and inexperienced Chris- 
 tian, and we consider it an important feature in the polity of 
 the Metljodist Episcopal Church, that at least six months must 
 be given to every candidate for membership, to make such ex- 
 amination, before memljership is secured, thus guarding the 
 candidate, on the one hand, against improper haste in forming 
 a judgment, and the church, on the other hand, against the in- 
 troduction of improper persons, by giving it an opportunity of 
 judging of the correctness of their faith and practice. 
 
 ARTICLE XXIII. 
 
 OF THE RULKRS OF THE UNITED STATES OF AMERICA. 
 
 11 
 
 I \ 
 
 I 
 
 i 
 
 
 " The President, the Congress, the general assemblies, the governors, 
 and the councils of state, as the delegates of the people, are the rulers 
 of the United States of America, according to the division of power 
 made to tliom by the Constitution of the United States, and by the 
 constitutions of their respective States. And the said States are a 
 sovereign and independent nation, and ought not to be subject to any 
 foreign Jurisdiction."* 
 
 The Jibove Article, with the note appended to it, is designed 
 to show the views of the Methodist Episcopal Church in rela 
 
 * " As far as it respects civil affairs, we believe it the duty of Chris- 
 tians, and especially all Christian ministers, to be subject to the su- 
 preme authority of the country where they may reside, and to use all 
 laudable means to enjoin obedience to the powers that be; and, there- 
 fore, it is expected that all our preacliers and people who may be un 
 der the British, or any other government, will behave themselves as 
 peaceable and orderly subjects." 
 
f^t^'^Km^^^^^^^^^^^^'^^^^^ 
 
 •w^ 
 
 "WWW 
 
 TJIE KULEUH OF TIIK UNITKD STATUS. 
 
 191 
 
 lion to the civil government of tlio United States, utkI also tho 
 duty of American Methodists, who may ho rt'sidiiii^ iindiT tho 
 protection of the lirifish, or otlier foreii^n govern mcnt.s, to bo 
 obedient and peaceable subjects, while they remain under such 
 j)rotection. The Article itself was adopted at tho time of the 
 organization of the church in 1184, and the note was aj)pended 
 in the year 18'20, " to meet the j)eculiar case of the brethren in 
 Canada, against whom unfounded suspicions had been created, 
 because the Methodist K[»iscopal Church, of which they were 
 tlien a ])art, was regarded as a foreign ecclesiastical authority." 
 The doctrine taiight, both in the Article, and in the note, is, 
 that civil governm(Mit is of divine origin, that the " powers that 
 be, are ordained of (rod," and tiiat " whosoever resisteth the 
 power, resisteth the ordinance of Cod ;" l)Ut the Article does 
 not say what particular form of civil government is ordained 
 of Cod, or whether any such form is pn-scribed by the Ruler 
 of the universe, llencc, the divine right of kings, or emperors, 
 to reign and rule, is neither asserted, nor denied, while it is 
 asserted and maintained, that the dc/('i/ales of the. pcoj>le of the 
 United States are tho rulers of tho same ; and that said States 
 not only form a sovereign and independent nation, but ought 
 not to be subject to any foreign jurisdiction. It will be clearly 
 seen, then, that while the Methodist Church teaches subjection 
 to all who are in authority over us, whether at h(jme or abroad, 
 it meddles not with questions of a purely civil and political 
 character, any further than to require obedience to the laws 
 and requirements of the commonwealth. The question now 
 greatly agitated in the nation, whether obedience to all law is 
 required by the gospel, and wiiether we are bound to yield 
 such obedience to law, when iudi;ed to be unri"hteous, is a 
 point, which, not having been discussed by the church in her 
 general councils, has, of course, not been formally decided, one 
 way or the other. On this, as on all other points connected 
 with huj-an authority, there will be a variety of opinions en- 
 tertained ; and while a Christian may not aid personally in the 
 
^WP 
 
 192 
 
 EPISCOPAL METHODISM. 
 
 ''!il 
 
 Mt; 
 
 If 
 
 execution of any law which he honestly befievos contravenes 
 the laws and mandates of Jehovah, he may not, on the other 
 hand, forcibly resist the ?xenition of any law which the major- 
 ity of his fellort'-citizens have, by their delegates, thought to be 
 necessary for the well-being of the body politic ; while it will 
 be incumbent upon him, as a part of the body politic, to labor, 
 in every proper manner, for the repeal of such laws as he be- 
 lieves are opposed to the " higher law," or rule of right, estab- 
 lished by the Creator. Thus far, we presume, there will be a 
 unanimity of opinion among all the ministers and members of 
 the Methodist Church. In the lanouage of one of her sons, 
 " The church, by its moral influence, should countenance and 
 sustain the State ; and the State protect the church : both in- 
 stitutions being equally of divine appointment, and equally in- 
 dispensable to the good of society."* 
 
 ARTICLE XXIV. 
 
 OF CHRISTIAN MEn's GOODS 
 
 N 
 
 " The riches and goods of Christians are not common, as touching 
 the right, title, and possession of the same, as some do falsely boast. 
 Notwithstanding every man ought, of such things as he possesseth, 
 liberally to give alms to the poor, according to his ability." 
 
 This Article is designed to guard men against the false 
 notion that when a man becomes a Christian he loses his indi- 
 vidual right to property, and thflt all that he has rhould be 
 merged in one common fund. Whatever mio-ht be rio-ht under 
 a jyer/ect social si/sfem, it is very evident, as society is now con- 
 stituted, a community of goods would do more harm than 
 good ; the indolent and improvident would prey upon the 
 fruits of industry and economy, and the result would be the 
 nen/rpl prevalence of anarchy and confusion. It is maintained 
 
 * Comfort's Exposition, page 345. 
 
CHRISTAIN MEN'S GOODS. 
 
 193 
 
 by tlie athooatt's of the community system, tliat the early 
 Christians, who " had all things in common," set an example 
 which we ouglit to follow ; but it is not certain that their course 
 was designed as an example; the probability, na}, the moral 
 certainty is, that it was not ; neither is it certain that they had 
 all things common in the sense of having no individual right 
 to control any part thereof. It is true, that when they sold 
 their possessions and goods, and made an oftering thereof to 
 the common stock, they lost tlie individual right to control it, 
 while it is equally evident that by far the greatest portion of 
 the early Christians retained a part of their goods in their own 
 possession, from the fact that there existed among them a dis- 
 tinction between rich and poor, or those who gave and those 
 who received alms, as in the case of Dorcas, the Hebrew 
 widows, and those for whom collections in the churches were 
 taken. The probability therefore is, that " having all things in 
 common," is to be understood in a limited sense, and that the 
 sale of their goods was a voluntary act, not enjoined by Christ 
 or his apostles. 
 
 While, therefore, the principle of socialism is not enforced by 
 the word of God, there is a principle recognized, a duty en- 
 forced, of giving to the poor according to our abundance ; and 
 this duty is of perpetual obligation, or as long as the distinction 
 between rich and poor may be properly said to exist ; and the 
 fact that the State may, in some countries, make provision for 
 its resident poor, does not, in our opinion, relieve the Church 
 entirely, if at all, of the duty of giving alms to those who need. 
 There always will be a class in society who are })roper objects 
 of charity, who will not avail themselves of any provision made 
 for them by the civil government; and there are othervS — mem- 
 bers of the church — whom it would be disgraceful to the 
 Church of God to allow to become pensioners upon the 
 bounties of the state designed for the poor ; these classes must 
 be cared for, their wants must be supplied, and the rich, out of 
 their abundance, must supply these wants, and woe be to the 
 
^■p 
 
 194 
 
 KPISrOHAL MKTHODISM. 
 
 man who, seeing liis biotlier or sir.te" in need, and who having 
 the means to relieve their necessities, "shuts up his bowels of 
 ccmpassion against them." 
 
 ARTICLE XXV. 
 
 OF A CHRISTIAN MANS OATH. 
 
 ii 
 
 " As we confess that vain and rash swearing is forbidden Christian 
 men by our Lord Jesus Christ and James his apostle, so we judge that 
 the Christian religion doth not prohibit but that a man may swear 
 when the magistrate requireth, in a cause of faith and charity, so it be 
 done according to tlie prophet's teaching, in justice, judgment, and 
 truth." 
 
 The design of this Article is very apparent, — to discounte- 
 nance the sin of profanity, and at the same time sanction judicial 
 oaths, or oaths required to be taken in a court of justice, or be- 
 fore a magistrate. These oaths, in some form, are re<[uired to 
 be taken by the subjects of all civilized countries, and indeed 
 they may be considered a necessary appendage to the proper 
 administration of justice under the present constitution of so- 
 ciety. We say that oaths in some form are required to be 
 taken ; for whether we " swear by the ever-living God," to tell 
 the truth, or simply "affirm" that we will tell the truth, the 
 solemnity and binding nature of the asseveration is the same in 
 the eye of human law, and we have no doubt is considered as 
 equally sacred and binding by the great Lawgiver of the 
 universe. 
 
 The Quakers and some other conscientious persons, refuse to 
 take judicial oaths, on the ground that all swearing is forbidden 
 by the Saviour. Now, while we honor the conscientious 
 scruples of all men, we cannot but think that an improper 
 view is taken of the meaning of the Saviour in the above pro< 
 hibition. By reading the context carefully the reader will no 
 
^^^m 
 
 mmmmmm^ 
 
 A OHKISTAIX MAN'S OATH. 
 
 IWJ 
 
 doubt perceive that the kind of swearing prohibited by Christ 
 is not that required by the civil magistrate, but that of which 
 the Jews were notoriously guilty, swearing falsely by the tem- 
 ple, by the throne of God, and that too when not required to 
 do it by the civil magistrate. That the latter was the mean- 
 ing of the Saviour, to us is abundantly evident from the fact 
 that when placed upon his trial before the high-priest, he was 
 sworn by the latter to tell the truth. The practice of swearing 
 criminals was common among the Jews, and the form of oath 
 to them administered was in these words, " I adjure thee by 
 the living God to answer, whether the thing be so or not." 
 Now, this very oath, in substance, w:xs administered to Christ, 
 and had he considered it unlawful to take such an oath, he no 
 doubt would have refrained from answering, but instead of this, 
 he immediately replies to the adjuration of the high-priest, thus 
 showing th;it while he discountenanced profanity in all its 
 forms, he sanctioned the administration of judicial oaths. That 
 judicial oaths are proper is also evident from what the apostle 
 Paul says in relation to them, " An oath for confirmation is to 
 them an end of all strife." Now, had such oaths been unlaw- 
 ful and forbitlden, the apostle, no doubt, would have considered 
 it his duty to have said so when speaking of the suVyect, but 
 instead of this lie uses it as an illustration, and then proceeds 
 to show that " God confirmed his promise to Abraham by an 
 oath." These considerations prove the doctrine in the Article 
 to be correct, and show conclusively that while it is forbidden, 
 to swear profanely, it is right to swear when judicially required 
 to do so. 
 
19(3 
 
 KHISCOHAL METHODISM. 
 
 APPENDIX TO THE ARTICLES. 
 
 ! i i! 
 
 .' 
 
 In our Introduction to the Articles of Religion, we intimated 
 that there are certain doctrines of Methodism not clearly stated 
 in the same. The reason for this is not to be traced to an un- 
 willingness on the part of the church to publish to the wf>ild 
 all that she Ijelieves, but to the simple ftict, that with the ex- 
 ception of the one which refers to the " Rulers of the United 
 States," the Articles were all prepared for the church by Mr. 
 Wesley himself. Mr. Wesley being a minister of ihe Church 
 of England, very naturally and properly selected such Articles 
 from the Common Prayei Book which he judged contained 
 sound and wholesome doctrine ; while those which admitted 
 of dispute, as it regards their true meaning, were omitted. 
 But while omitting some of the Articles, he did not feel him- 
 self at liberty to supply their place with others of his own 
 making ; hence several important doctrines which are taught 
 by the Methodists in all parts of the world, are not even alluded 
 to in the Articles of Religion. While a strong disposition to 
 venerate, just as it is, whatever came from the hand of the 
 founders of Methodism, has hitherto prevented the alteration 
 or the addition of any other Articles to the original twenty- 
 five ; and more especially as in the constitution of the church 
 it is expressly said that " the General Conference shall not re- 
 voke, alter, or change our Articles of Religion ;" and as in the 
 provision made for the alteration of the constitution, whereby 
 every other Article of the same rnay be changed, the above 
 clause is carefully excepted. While, therefore, it might have 
 been desirable, when the church was organized, that all the 
 important features of Methodist theology should have been 
 
P5WP""iil 
 
 WriNKSS OV THK SPIRIT. 
 
 ly; 
 
 embodied in the Articles, and is a matter of regret to some that 
 they were not ; yet we have reason to he thankful to the great 
 Head of the Cluirch that there has been no disposition mani- 
 fested to modify or change the existing Articles, AYhile it is 
 also a matter of thankfulness that in Wesley's sermons, and in 
 rtther standard writings of the church, the important doctrines 
 which are omitted in the Articles, or are but incidentally 
 alluded to, are in the former clearly taught, and by the present 
 race of Methodist ministers are faithfully preached, Among 
 these important doctrines referred to, are the doctrine of the 
 Witness of the Spirit ; the Sanctification of believers ; the 
 possibilitij of falUnrj from Grace ; and the doctrine of Eter- 
 nal Rewards and Punishments. 
 
 I. 
 
 ON THE WITNESS OF THE SPIRIT. 
 
 The witness of the Spirit of God that we are the children of 
 God, is one of the glorious privileges of believers ; but to under- 
 stand this subject fully, as taught by Mr. Wesley, we will make 
 a few extracts from his Sermon on Rom. viii. 16, "The Spirit 
 itself beareth witness with our spirit that we are the children 
 of God." 
 
 " I. The witness, or testimony of our own spirit." " With 
 regard to the testimony of a Christian's own spirit, the founda- 
 tion of this is laid in numerous texts of Scripture, which de- 
 scribe the marks of the children of God, and that very plainly.'* 
 " This may be still further aided by the ministry of the word, 
 meditation, and religious conversation. And every man, using 
 the understanding which God has given him, and which reli- 
 gion was designed to improve, by applying those Scripture 
 marks to himself, may know whether he is a child of God; 
 For instance 1 John ii. 3, 5, 29 : ' And hereby we do know 
 that we know him, if we keep his commandments. — But whoso 
 
; 
 
 i ■ 
 
 i!l 
 
 J 
 
 1 
 
 • T 
 
 198 
 
 EPISCOPAL MKTHODISM. 
 
 keepcth Lis word, in him verily is the love of God perfected : 
 hereby know we tluit we are in him. — Ye know that every one 
 that doeth righteousness is born of him.' — iii. 4, 19, 24 ; iv. 
 13 ; V. 18. Probably, from the beginning of the world, none 
 of the children of God were ever farther advanced in the grace 
 of God, and the knowledge of Christ, than the apostle John, 
 and those to whom he wrote at that time. Yet they did not 
 despise these marks of being God's children, but ai)plied them 
 to their own hearts, for the confirmation of their faith. Yet all 
 this testimony is no other than rational ; the witness of our 
 own spirit, our reason, or understanding. It all resolves itself 
 into this : those who have these marks, these are God's chil- 
 dren ; but we have these marks, therefore we are his children. 
 But how does it ai)i)ear that we have these marks — that we 
 love God and our n(-'ighbor, and that we keep God's command- 
 ments ? The question does not mean, how does it appear to 
 others^ but to ourselves. As easily as you can know whether 
 you are alive, in pain, or in ease, may you know whetlier you 
 are saved from ]>roud wrath, and have the ease of a meek and 
 quiet spirit ; whether you love yov neighbor as yourselves ; 
 whether you are kindly-aft'ectioned, gentle, and long-suffering ; 
 whether you outwardly keep God's commandments, by living 
 godly, righteous, and sober lives. This is properly the testi- 
 mony of our own spirit. It is a consciousness of our having 
 received in, and by the spirit of adoption, the tempers men 
 tioned in the word of God, as belonging to his adopted chil- 
 dren. 
 
 " But what is the testimony of God's Spirit, which is super- 
 added to, and conjoined with this ? IIow does he bear witness 
 with our spirit, that we are the children of God ? It is hard 
 to find words in the language of men, to explain the deep 
 things of God. But perhaps one might say, the testimony of 
 the Spirit is an inward impression on the soul, whereby the 
 Spirit of God directly witnesses to my spirit, that I am a child 
 of God ; that Jesus hath loved me^ and given himself for me ; 
 
WITNKSS OF IHK Sl'IKlT. 
 
 19U 
 
 lliat all my sins are l>K)tte(l out, and /, even /, am reconciled 
 to God. 
 
 " This testimony of the Spirit of God must, in the very na- 
 ture of things, go before the testimony of our own spirit. We 
 must be holy in heart and life, before we can be conscious that 
 we are so. But we must love God before we can be holy at 
 all ; this being the root of all holiness. Now we cannot love 
 God till we know he loves us. And we cannot know his par- 
 doning love to us, till his Spirit witness it to our spirit. Since, 
 therefore, this testimony of his Spirit must precede the love of 
 God, and all holiness, of consequence it must precede our in- 
 ward consciousness thereof, or the testimony of our own spirit 
 concerning them. 
 
 " lie that loves God, and delights and rejoices in him with 
 an humble joy, a holy delight, and an obedient love, is a child 
 of God ; but I thus love, delight, and rejoice in God : therefore 
 I am a child of God : then a Christian cannot doubt of his be- 
 ing a child of (^lod. Of the former proposition he has as full 
 assurance, as he hivs that the Scriptures are of God ; and of 
 his thus loving God, he has an inward proof, which is nothing 
 short of self-evident. 
 
 " The manner how the divine testimony is manifested to the 
 heart, I do not take upon me to explain. See John iii. 8. But 
 we know the fact, namely, that the Spirit of God gives a be- 
 liever such a testimony of his adoption, that while it is present 
 to the soul, he can no more doubt the reality of his sonship, 
 than he can doubt of the shining of the sun, while he stands in 
 the full blaze of heaven. But, 
 
 " 11. How may this joint testimony of God's Spirit and of our 
 own spirit, be clearly distinguished from presumption of mind, 
 and the delusions of Satan ? (1.) The Holy Scriptures abound 
 with marks, distinguishing the one from the other. Tbey de- 
 sHbe repentance as constantly going before this wltnes's oi par- 
 don. (2.) The Scriptures describe the being born of God, 
 which must precede the witness that we are his children, as a 
 
wtmf^m^^'^ 
 
 200 
 
 KPISCOFAL MiC'l'llOUISM. 
 
 ill 
 
 cliiinsfo no Ifss tliau (Voiu darkness to liiilit, as well as tVoin tliu 
 jjowfT of Satan unto (Jod. And (3.) The Scriptures describe 
 the joy aoconiiianyin!^ the witness ot the S])irit, as tending to 
 promote humility. In the presumj>tuous, deceived man, it is 
 the contrary. Instead of being humble, meek, I'vutle, teacha- 
 uble, slow to hear, and slow to wrath, he is haughty, assuming, 
 quick to hear, and swift to speak, fiery, vehement, and eager in 
 his conversation : yea, sometimes there is a fierceness in his air 
 and manner of speaking, as well as of his whole deportment, as 
 if he were going to take the matter out of (iod's handi, aiid 
 himself to devour his adversaries. (4.) The Scriptures teach, 
 ' Tliis is the love of Ood — the sure mark thereof — that we 
 keep his commandments.' The genuine lover of God will do 
 his will. But with the presumptuous pretender to the love of 
 God, it is otherwise, lie is not zealous, watchful over his 
 tongue, and heart, nor anxious to deny himself, and take up 
 his cross. It follows, from undeniable evidence, that he cannot 
 have the true testimony of his own spirit. He cannot be con- 
 scious of having those marks which he has not, nor can the 
 Spirit of God bear witness to a lie ; or testify that lie is a child 
 of God, when he is manifestly u child of the devil. 
 
 " III. What is the witness of the Spirit ? The original word 
 may be rendered either the witness, or (less ambiguously), the 
 testimony/, or the record.. 1 John v. 11. I do not mean to 
 say, that the Spirit of God testities this by an outward voice ; 
 no, nor always by an inward voice, although he may do this 
 sometimes. Neither do I suppose that he always applies some 
 Scripture to the heart, though he often may do this. But he 
 so w.ks upon the soul by his immediate influence, and by a 
 strong though inexplicable operation, that the stormy winds 
 and troubled waves subside, and there is a sweet calm : the 
 heart resting in the arms of Jesus, and the sinner being clearly 
 satisfied that God is reconciled, and that all his iniquities are 
 fcrgiven, and his sins covered. That there is a testimony of 
 the Spirit, is acknowledged by all parties. And it is not ques- 
 
 111 
 
WITNKSS OF THR SI'IRIT. 
 
 201 
 
 tioned vvho'-lior thL'r(3 is sui indirect wittioss or testimony tlia 
 we are the children of God. This is nearly, if not exactly the 
 samo with the testimoviy of a good conscience towards God. 
 Nor do \.e assert there can bo any real testimony of the Spirit, 
 without the fruit of the Spirit. We assert, on tlie contrary, 
 thiu the fruit of the Sj)irit immediately springs from this testi- 
 mony. But the point in (luostion is, whether there be my di- 
 rect testimony of the Spirit at all ? Whether there be any 
 other testimony of the Spirit than that which arises from a con- 
 Bciousness of the fruit — I believe there is. 
 
 " IV. 'The Spirit itself beareth witness with our spirit, that 
 we are the children of God.' It is manifest that there are two 
 witnesses mentioned, wlio together testify the same thing — the 
 Spirit of God, and our own spirit. But what is the witness of 
 the Spirit? See verse 1.5 — 'Ye have received the Spirit cf 
 adoption, whereby we cry, Abba, Father,' and Gal. iv. G, * And 
 because yo are sons, God hath sent forth the Spirit of his Son 
 into your hearts, crying, Abba, Father.' And experience 
 agrees witli the Scripture testimonies. It has been confirmed 
 by a cloud of living and dying witnesses. It is confirmed by 
 the experience of many at the present day. And it is sanc- 
 tioned by this additional consideration, that all those who are 
 awakened out of the sleep of sin, cannot be satisfied with any- 
 thing short of the direct witness of God's Spirit that they arc 
 pardoned." 
 
 We might enlarge our extracts from the valuable writinPT 
 of Mr. AVesley on this subject, but we have jirobably quoted 
 enough to show the views of the Methodist Church on this iir- 
 portant branch of Christian doctrine. From these extracts we 
 learn that the order of operation is, (1.) Repentance. (''.) 
 Faith. (3.) Pardon. (4.) The witness of God's Spirit. ({>) 
 The fruits of the Spirit. (6.) The witness of our own spirits • 
 and that this is the scriptural arrangement, or order of opers. 
 tion, there can be no doubt, any more than that the direct wit- 
 ness of the Spirit is given to the children of God. A few scrip- 
 
I 
 
 :r. 
 
 if! 
 
 I !; 
 
 i 
 I 
 i 
 
 m^^ams 
 
 \ , vw 
 
 ,/. 
 
 p,;-> 
 
 'J02 
 
 EPISCOi'AL METHODISM. 
 
 tiiral quotntijns bearing on the latter point, will close this Arti- 
 cle. " We know tliat we have passed from death unto lif'-, he- 
 cause we love the brethren." " Helovcd, now are wo tlie sons 
 of God, and it doth not yet appear what we shall be, but wo 
 know that wlien he shall appear, we shall be like him, for we 
 shall -ee him as he is." 1 Jolm iii. 2, &c. " For God hath 
 revealed them to us, by his Spirit; for the Spirit searcheth all 
 things, yea, the deep things of God." 1 Cor. ii. 12. Many 
 other passages might be given, but the above must suffice. 
 
 II. 
 
 OF THE SANOTIFTCATION OF nELIEVEKS. 
 
 The doctrine of entire sar.ctification is one of the important 
 and distinguishing doctrines of the Methodist Church. The 
 t/iiv(/ intended by the term e?itire ffoitctijiratiou, is frequently 
 called by other names equally expressive and comprehensive : 
 .'US, Christki.n 2^erfcclion, jxrfcct love, hdincsH of heart, supreme 
 love to God, &c. In the statement of this doctrine, we feel it 
 important to abide by the old landmarks, and will accordingly 
 give tiie views of the church, in Mr. Wesley's own language, 
 as found in his sermon on Christian Perfection. In this ser- 
 mon he inquires, " (1.) In what sense Christians are not; (2.) 
 in what sense they are perfect." 
 
 " (1.) In what sense they are not. They are not perfect in 
 knowledge. Tliey are not free from ignorance — no, nor from 
 mistake. We are no more to expect any living man to be in- 
 fallible, than to be omniscient. They are not free from infirm- 
 ities, such as weakness, and slowness of understandin;Xi irreofu- 
 lar quickness or heaviness of imagination. Such, in another 
 kind, are impropriety of language, ungracefulness of pronuncia- 
 tion ; to which one might add a thousand nameless defects 
 either in conversation or behavior. From such infirmities as 
 
8AN0T1F1CAT1ON OK BELIEVERS. 
 
 203 
 
 Iheae, none are perfectly freed, till their spirits return to (loci ; 
 neither can we expect, till then, to be wholly freed from temp- 
 tation ; for ' the servant is not above his master.' But neither 
 in this sense is there any absolute perfection upon eartii. There 
 is no perfection of degrees, none which does not admit of a con- 
 tinual increase. 
 
 " (2.) In what sense they are perfect. (.)bserve, we are not 
 now speaking of babes in Christ, but adult Christians. But 
 even babes in Christ are so far perfect as not to commit sin. 
 This, St. John affirms expressly ; and it cannot be disproved by 
 the examples of the Old Testament. For what if the holiest 
 of the ancient -Jews did commit sin ? Wo cannot infer from 
 hence, that ' all Christians do, and must commit sin, as long as 
 they live.' 
 
 " But does not the Scripture say, ' A just man sinneth seven 
 times a day V It does not. Indeed, it says, ' A just man 
 falleth seven times ;' but this is quite another thing ; for, First, 
 the words ' a day' are not in the text. Secondly, here is no 
 mention of falling into sin at all. What is here mentioned, is, 
 falling into temporal affliction. 
 
 " But elsewhere Solomon says, ' There is no man that sin- 
 neth not.' Doubtless thus it was in the days of Solomon ; yea, 
 and from Solomon to Christ there was then no man that sinned 
 not. But whatever was the case with those under the law, we 
 may safely affirm, wah St. John, that since the Gospel was 
 given, ' he that is born of God, sinneth no*.' 
 
 " The privileges of Christians are in no wise to be measured 
 by what the Old Testament records concerning those who were 
 under the Jewish dispensation ; seeing the fulness of time is 
 now come, the Holy Ghost is now given, the great salvation of 
 Cod is now bi ought to men, by the revelation of Jesus Christ. 
 The kingdom of heaven is now set up on earth, concerning 
 which the Spirit of God declared of old time (so far is David 
 from being the standard or pattern of Christian perftctiori.) 
 ' He that is feeble among them at that day, shall be f*s Davli. 
 
 16 
 
ill li 
 
 ni I 
 
 hi 
 
 ! ii 
 
 i 
 
 204 
 
 KPISCOI'AL MKTIIODISM. 
 
 and tlio house of David «liall be as the angol of the Lord be- 
 fur(! tlicin.' 
 
 " * But the ai)ostlos coiiimittitd sin; I 'cter, by dissembling, 
 Paul, l)y liis nliarj) contention with Jiarnahas.' Suppose they 
 did, will you ari;iie thus — ' If two of th"' apostles once commit- 
 ted sill, then all other Christians, in all rtnes, do, and must 
 commit sin, as long as they live V Nay, CJod forbid we should 
 thus sj/cak. No necessity for sin was laid ujion them ; the 
 grace of (Jod was surely sulHcient for them. And it is suffi- 
 cient for Us ;it this day. 
 
 " liut St. .fames says, ' In many things we offend all.' True, 
 but who are the persons here spoken of? Why, those many 
 masters f)r teachers whom (iod had not sent; not the aj)ostle 
 himself, nor any real ChriNtian. That in the word iffr-, us(mI by 
 a figure of speech common in all other as well as the inspired 
 writings, the apostle coidd not possibly ine.Iud(! himself, or any 
 other true believer, apjjears, first, from the ninth verse, 'There- 
 with bless wc (jrod, and therewith curs(( wc m(;n.' Surely not 
 we apostles ! not wc believers ! Secondly, from the words ])re- 
 ceiling the text: 'My brethren, l>. not many masters — or 
 teachers — knowing that we shall receive the greaU-r condem- 
 nation. For in many things w(^ offend all.' Wei Who? 
 Not the apostles, nor true believtirs, but they who were to re- 
 ceive the 'greater condemnation,' because of those many oti'en- 
 ces. Nay, thirdly, the verse itself proves that 'we offend all,' 
 cannot be spoken either of all m<'n, or of all Christians ; for in 
 it immediately follows the mention of a num who offends not 
 as the u'c first mentioned did ; from whom, therefore, he is 
 professedly contradistinguished and pronounced a ' perfect 
 man.' 
 
 "But St. John liimself says, 'If we say that we have no sin 
 we deceive ourselves;' and 'if we say we have not sinned, we 
 make liim a liar, and his word is not in us.' 
 
 " I answer, (1.) The tenth verse fixes the sense of the eighth '■ 
 ' If we say we have no sin,' 'in the former, being explained by, 
 
flANCriKIOATION OK RKMKVKKg. 
 
 20. 
 
 *lf WO say wo luivo not sinned' in tlio lattcT verse. (2.) Tlio 
 point umlor cunsicU'ration is not wliothcr wo Imvo, or luivc* not 
 •iiined liorotoforo ; and neither of those versos assorts that w«t 
 do sin or commit sin now. (.').) The ninth vorso ex|)lains l)oth 
 tho eighth and tenth : ' If wo confess our sins, lie is fiitnlid 
 and just,' not only to fori^ivo us our sins, but also to cleanse us 
 from all unriobtcousness, that wo may 'go and sin no nio'v.' 
 In conformity, therefore, l)otli to tho doctrines of St. .lolin and 
 the whole tenor of the New Testament, wo fix this conclusion : 
 a Christian is so far perfect as not to commit sin. 
 
 "This is the glorious privilege of every Christian, yea, 
 though he bo but a babe in Christ. But it is only of grown 
 Christians it can be aflirmod they are in such a sense perfect, 
 as, secondly, to be freed from evil thoughts and evil tempers. 
 From sinful or evil thoughts. Indeed, whence should they 
 spring? 'Out of the lieart of man,' if at all, 'proceed evil 
 thoughts.' If, therefore, the heart bo no longer evil, then evil 
 thoughts no longer proceed out of it ; for, ' a good tree cannot 
 bring fijrth evil fruit' 
 
 " And as they are freed from evil thoughts, so likewise from 
 evil tempers. Every one of these can say, with St Paul, ' I 
 am crucified with Jesus; nevertheless I live; yet not I, but 
 Christ livcth in me;' words that manifestly describe a deliver- 
 ance from inward, as well as from outward sin. 'For what 
 communion hath light with darkness, or Christ with Belial !' 
 
 " He, therefore, who liveth in these Christians, hath 'puri- 
 fied their hearts by faitli,' insomuch that every one who has 
 'Christ in him the hope of glory,' 'purifieth himself oven as he 
 is pure.' lie is purilied from jiride, for Christ was lowly in 
 heart; hois pure from desire and self-will, for Christ desired 
 only to do the will of his Father ; and he is pure from anger 
 in the common sense of the word, for Christ was meek and 
 gentle. 
 
 " Thus doth ' Jesus save his people from their sins ;' not 
 only outward sins, but from the sins of their hearts. ' True,' 
 
^ff 
 
 206 
 
 EI'lSCO^'AL METHODISM. 
 
 -ays some, ' but not till death, not in this world.' Nay, St. 
 John says, ' Herein is our love made perfect that we may have 
 ooldness in the day of judgment ; because as he is so are we 
 In this world.'' ' If we walk in the light, as he is in the light, 
 we have fellowship one with another, and the blood of Jesus 
 Christ, his Son, cleanseth us from all sin !' Now, it is evident 
 that the apostle speaks of a deliverance wi ought in this world, 
 for he saith not the blood of Christ tvill cleanse at the hour of 
 death, or in the day of judgment, but it cleanseth at the time 
 present us living Christians from all sin." 
 
 Much more might be added from the excellent sermon in 
 which the above extracts are found, but we have stated enough 
 to show what w^re the views of Mr. Wesley in regard to the 
 doctrine of sanctification, or Christian perfection. And we 
 may here remark that precisely the same views are entertained 
 by the Methodist ministry of the present day in regard to this 
 important branch of Christian theology, as are above taught 
 by the venerated founder of Methodism ; and what is still more 
 pleasing, hundreds of them, as well as thousands of the laity, 
 have the abiding witness that they love God with all the heart, 
 and their lives and deportment evince the correctness of the 
 testimony,. 
 
 III. 
 
 OF THE POSSIBILITY OF FALLING FROM GRACE. 
 
 The question " May a child of God totally and finally fall 
 from grace, so as to be eternally lost ?" is purely a scriptural 
 ruestion. or rather a question which Scripture only can answer; 
 «nd when thus answered, reason and common sense must unite 
 in pronouncing the decision of Scripture correct. It is well 
 known that the Methodist Church considers the answer of 
 Scripture to be in the affirmative, and only in the affirmative 
 of this question, and consequently that she repudiates the doc- 
 
POSSIBILITY OF FALLING FROM GRACE. 
 
 20'< 
 
 (fine of the saints' necessary final perseverance. But to the law 
 and to the testimony on this point ; and — 
 
 1. The Old Testament plainly teaches the possibility of total 
 and final apostasy. In Ezek. xviii. 24, it is said, " When the 
 righteous turneth away from his righteousness and committeth 
 iniquity ; in his trespass that he hath trespassed, and in his 
 sin that he hath sinned, shall he die." On this passage it may 
 be remarked, (1.) That turning away from righteousness is pred- 
 icated of the ri(/hteous man, which can only refer to a child 
 of God. (2.) That the righteous man is sui)posed to turn away 
 from his righteousness. (3.) That, having turned away from 
 his righteousness, he commits iniquity. (4.) That having 
 turned away and committed iniquity, in the iniquity that he 
 bath committed, and in the sin he hath sinned, hu shall die. 
 (o.) That the iniquity and sin here alluded to is that which in- 
 volves final and total apostasy, as is evident from the fact, that 
 were it only a partial fall which is intended, then every act of 
 religious dereliction would involve the transgressor in death. 
 Hence, Moses, David, and Peter, all of whom sinned after 
 having become the children of God, must necessarily have 
 perished. (0.) The death alluded to in the passage is not the 
 death of the body, for whether the righteous sin or no, they 
 must die temporally ; neither is it spiritual death which is 
 alluded to, because the latter is the co isequence, and not the 
 concomitant of transgression ; thus, " wl: n lust hath conceived 
 it bringeth forth sin ; and sin when it is finished bringeth forth 
 death;" and for yet another reason : in a succeeding verso it 
 is said, " When a righteous man turneth away from his right- 
 eousness and committeth iniquity and dieth in them ; for his 
 iniquity that lie hath done shall he die ;" giving us plainly to 
 understand, that if the backslider from God dies in his iniquity, 
 that is, dies temporally, then for his iniquity he shall also die, 
 that is, suffer the pains of eternal death. Other passages of 
 the Old Testament might be adduced in support of the doctrine 
 ander consideration, but the above are sufficient to prove what 
 
208 
 
 EPISCOPAL METHODISM. 
 
 wa^ Jewish theology on that point, as taught by the prophet 
 of God. 
 
 2. Let us now inquire what the New Testament says in ref- 
 erence to the same thing. 
 
 Paul, in 1 Tim. i. 18, 19, says, "War a good warfare; 
 holding faith and a good conscience ; which some having put 
 away, concerning faith have made shipwreck." From these 
 words it is evident, (1.) That Ilymenius and Alexander — to 
 wliom the apostle refers — liad once been in possession of faith, 
 t)therwise they could not have put it away. (2.) Their faith 
 wjis of the right kind ; it was possessed in connection with affood 
 conscience, and both were of the kind which Paul exhorted 
 Timotliy to hold, or retain. (3.) These men, possessing faith 
 and a good conscience, had put them away. (4.) They had 
 made shipwreck of the same, implying that their faith and 
 good conscience were irretiievably lost. (5.) Their final end 
 is predicted by the apostle in another verse, "The Lord shall 
 reward him — Alexander — according to his works ;" his evil 
 works, so that in the case of one, at least, of these backsliders 
 the loss of the soul is surely predicated of one who had once 
 
 eavinfj faith. 
 
 In Rom. xi. 11, 17, and subsequent verses, Pau^^ in ;.<;drGss- 
 ing his brethren, says, " Some of the branches are broken off, 
 and thou art grafted in among them, and with them partakest 
 of the root and Witness of the olivt-tree. Be not hio;h-minded, 
 but fear : if God spared not the natural branches, take heed 
 lest he spare not thee. Behold the goodness and severity of 
 God : on them which fell severity, but toward thee goodness, 
 if thou continue in his goodness, otherwise thou shalt be cut 
 off." On this passage we remark, (1.) That the Roman be- 
 lievers are said to be grafted into the olive-tree, and to partake 
 of the root and fatness thereof (2.) Paul assorts in the 16th 
 verse, that if the " root be holy so are the branches ;" conse- 
 quently these branches were holy. (3.) If these branches con- 
 tinued not in the goodness of God, they were to be cut off as 
 
 .1 
 
 ) 
 
f 
 
 POSSIBILITY OF FALLING FROM GRACE. 
 
 209 
 
 
 » 
 
 
 !■••'• 4 
 
 »/ere the natural branches — the Jews. (4.) When a branch 
 is broken off from the parent tree it must die, unless grafted in 
 again. (5.) No promise or intimation is given that when cut 
 off those branches should ever be restored. 
 
 A similar figure is employed by our Saviour when discours- 
 ing with his disciples, as recorded in John xv. 2, "Every 
 branch in me that beareth not fruit he — the Father — taketh 
 away ;'' and again, in verse 5, " If a man abide not in me he 
 is cast forth as a branch, and is withered." Here observe, (1.) 
 That Christ represents his disciples as branches of the true vine : 
 "I am the true vine," verse 1. (2.) That if any of the 
 branches abide not in Christ, the Father taketh the:ii away. 
 (3.) That when cast forth as a branch they are withered — be- 
 come dry, dead, and fit only for fuel. (4.) That while in this 
 dry and withered state they are, as the figure shows, " gather- 
 ed and burned ;" a fearful evidence that those who are in 
 Christ Jesus, if they abide not in him, they shall necessarily 
 perish. 
 
 Another evidence of the possibility of total and final apostasy 
 is found in John xvii. 17, and the following verses: "Holy 
 Father, keep through thy name those whom thou liast given 
 me, that they may be one, as we are ;" " those that thou gavest 
 me I have kept, and none of them is lost, but tl-e son of per- 
 dition." We here observe, (1.) That the persons spoken of 
 were given to Christ by the Father. (2.) That the object of 
 thus giving them to Christ was, that tliey might be one with 
 him as he was one with the Father. (3.) 'J'hat this unity o^ 
 oneness implied a sameness of spirit, of interests, and of enjoy- 
 ments; in other words, those given to Christ were really ana 
 truly his, as adopted sons, (4.) That, notwithstanding this 
 unity and adoption, one of them was lost — the son of perdition. 
 (5.) That this loss was total and final, is abundantly proved by 
 the Scriptures which record his fall, his violent death, and the 
 forfeiture of his privileges as a Christian and Christian mitiistei. 
 From these privileges " Judas, by transgression, fell.''^ Acts i. 
 
wwm 
 
 510 
 
 EPISCOPAL MRTHODISM. 
 
 26. Now, how could he fall if he never had stood ? Hovr 
 could Christ have lost him if he never had him ? 
 
 In Matt, XXV. 1-12, is recorded the parable of the Ten Vir- 
 gins, five of whom had evidently grace in their hearts, but who, 
 through carelessness and improvidence, neglected to keep in 
 store a good supply against the evil day, and who in conse- 
 quence of such neglect were shut out in outer darkness. But 
 not to detain the reader with a critical axpr ^ination of this pas- 
 sage, we pass to notice another of great importance in the 
 settlement of this controvei ed point. 
 
 Heb. vi. 4, 5, 6, "For it is impossible for those who were 
 once enlightened, and have tasted of the heavenly gift, and 
 were made partakers of the Holy Ghost, and have tasted the 
 good word of God, and the powers of the world to come, if 
 they shall fall away, to renew them again unio repentance ; 
 seeing they crucify to themselves the Son of God afre.^^h, and 
 put him to an open shame." It is generally admitted that the 
 persons spoken of in this passage are true believers. Should 
 any doubt this fact they will observe, (1.) That the persons 
 spoken of were once enliyhtcned. (2.) They had tasted of the 
 heavenly gift. (3.) They were made partakers of the Holy 
 Ghost, in its regenerating and sanctifying influences. (4.) 
 They had tasted of the good word of God ; and, (5.) Of the 
 powers of the world to come. An expression significant of a 
 very high degree of grace, similar to that enjoyed by the 
 apostle Paul, who in his state of rapture was borne aloft to the 
 third heavens, and saw things and heard wordt; that it was 
 " not lawful for man to utter ;" a state where the body becomes 
 the temple of the Holy Ghost, and heaven the scene of the soul's 
 rapturous delight. All these considerations prove that the per- 
 sons spoken of in the text were true believers, and that too of 
 the most exalted character. But these believers might fall 
 away. 
 
 " If they shall fall away," has been rendered by good bibli- 
 cal critics, " have fallen away ;" but, not to insist on this ren 
 
POSSIBILITY OF FALLING FROM GRACE. 
 
 211 
 
 I 
 
 dering, the fearful possibility of apostasy is ?z plainly and 
 clearly taught in the text as it is possible for language to teach 
 it ; for, were it impossible that these should fail, it would be 
 not only improper but dishonest in the apostle to predicate thb 
 opposite of what is true in the matter. Paul was not in the 
 habit, we opine, of trifling with the feelings of his Christian 
 brethren, nor of " handling the word of God deceitfully." Ad- 
 mitting, then, the possibility of their falling away, the question 
 occurs, "llow far could they fell?" (1.) This falling away u 
 not a mere partial declension in religious feeling, or a mere 
 temporary alienation from God, but a total and final apostasy 
 from the faith of the gospel ; i falling away so far and so low, 
 that the wretched apostate " crucifies tlia Son of God afresh 
 and puts him to an open shame" — not only sins against his 
 Saviour openly and wickedly, and of set purpose exposes his 
 Lord to the jeers and taunts of the ungodly ; but actually 
 glories in his shame. Would to God that we could believe 
 that the present age afforded no examples of this kind of 
 apostasy ; but our own observation and knowledge in regard 
 to what some men have been, and what they are now, con- 
 strains us to believe, that in the middle of the nineteenth cen- 
 tury, there are many living, fearful examples of this kind of 
 apostasy. 
 
 (2.) The impossibility of renewing such apostates to repent- 
 ance is plainly asserted in the text. It is impossible to renew 
 the grace of repentance in their hearts. Such has been the 
 magnitude of their crimes against their Saviour, and the stub- 
 bornness and wickedness of their hearts, that it is not in the 
 power of divine grace to renew them to repentance. 
 
 (3.) If it is impossible to renew the grace of repentance in 
 the hearts of such apostates, then their doom is unalterably 
 fixed, and their "damnation is sure." 
 
 In Heb. x. 20-29, we have another proof of the possibility 
 of falling from grace, and of being finally lost. " If we sin 
 wilfully after we have received the knowledge of the truth, there 
 
\w^ 
 
 212 
 
 EPISCOPAL METHODISM, 
 
 remaineth no more sacrifice for sin ; but a certain fearful look- 
 ing for of judgment and fiery indignation which shall devour 
 the adversaries. He that despised Moses' law died without 
 mercy : of how much sorer punishment shall he be thought 
 worthy who hath trodden under foot the Son of God, and hath 
 counted the blood of the covenant wherewith he was sanctified 
 an unholy thing, and hath done despite to the Spirit of grace." 
 Tiiis passage is fearfully pregnant with meaning. It teaches, 
 (1.) That it is possible to sin wilfully after we have received the 
 knowledge of the truth. (2.) That this sin may consist in wil- 
 fully treading under foot the Son of God ; and in counting — 
 esteeming — the blood of the covenant wherewith he was sanc- 
 tified an unholy thing — a sin very similar in its nature and 
 Vesults to the sin against the Holy Ghost. (3.) That those 
 who commit the above sin are worthy of a much sorer punish- 
 ment than those who died under Moses' law, and as no punish- 
 ment in time can be greater or sorer than the death of the 
 body, so the so7-er punishment reserved for these apostates from 
 sanctifying grace is the eternal death of the soul. 
 
 In closing this Article, it may be proper to state a few rea- 
 sonable objections against the doctrine of the necessary final 
 perseverance of the saints. 
 
 1. We object to it because it is an essential link in the chain 
 of Calvinism ; a system which teaches tliat God has foreor- 
 dained ivhatsoever comes to pass ; that God has elected some 
 men to eternal life, and doomed others io eternal death, with- 
 out any foresight of the faith and good works of the one, or un- 
 belief and evil works of the other ; a system which teaches the 
 possibility of the damnation of infents, and enforces the doc- 
 trines of the " horrible decrees." 
 
 2. We object to it because it effectually destroys man's fi-ee 
 moral agency. Once converted, no will or power that man has 
 in himself, can prevent his entrance into heaven. If he is as 
 v/icked as the devil, he must go to heaven, and he cannot help 
 it if he would. 
 
^ 
 
 ETEKNAL REWARDS AND PUNISHMENTS. 
 
 213 
 
 ■■ 
 
 .f, k 
 
 3. We object to tliis doctrine, because it tends to beget iu- 
 difference anc' coldness on the part of Christians, and gives 
 license to crime and immorality on the part of backsliders. The 
 Byren song of" once in grace, always in grace," has no doubt 
 lured many to destruction. 
 
 4. We object to it again, because it draws an unwarrantablo 
 distinction between the sins of the believer, so called, and those 
 of the unbeliever ; to the latter it says, " sin, and you shall be 
 lost ;" to the former, " sin, and you must be saved," while God 
 says to all — saints or sinners — " The soul that sinneth, it shall 
 die." 
 
 5. We object to it, because it stands diametrically opposed 
 to all those warnings, threatenings, expostulations, and declara- 
 tions, made in the word of God in reference to the unfaithful. 
 What do these warnintrs mean ? does God trifle with the feel- 
 ings and fears of his children ? If not, these children may fall 
 from grace, and be lost forever. 
 
 6. We object to the doctrine of necessary perseverance, finally, 
 because it is opposed to all the conditional promises of the gos- 
 pel. " Be thou faithful unto death," says Chn>t, " and I will 
 give thee a crown of life." This doctrine, in substance, tells 
 Christ not to be alarmed about his children, that they cannot 
 possibly be otherwise than faithful ; while to the latter it says, 
 " If you fall into the most beastly, and accursed sins, you will 
 have a ' Httle spark of grace' remaining, and the crown of life 
 shall, and must be yours !" 
 
 IV. 
 
 OF ETERNAL REWARDS AND PUNISHMENTS. 
 
 The Methodists believe, as all know, that the rewards of the 
 righteous, and the punishment of the wicked, in the future 
 Btate, will be endless in duration. In reference to the eternal 
 
lU.mil.^i'H. 
 
 '• 1 
 
 214 
 
 KPISCOPAL METHODISM. 
 
 "ewards of the righteous, it will not be necessary, in this Article, 
 to maice any remarks, as no believer in the Bible disputes this 
 point of Christian theology. In reference to the eternal pun- 
 ishment of the wicked, it may be proper to state our views as 
 briefly as possible, as wc have already transcended our pre- 
 scribed limits in this part of the work. 
 
 The doctrine, then, of the Methodist Church, is, that the 
 punishment of the impenitent and incorrigible sinner, extends 
 to a future state, and is endless in duration. 
 
 1. That sinners are punished after the death of the body, is 
 evident, because some sins cannot possibly be punished in this 
 hfe. Witness the suicide, and the inebriate, who dies in a fit 
 of drunkenness ; witness the highway robber and murderer, 
 who falls by the hand of his victim. Now, either these receive 
 no punishment at all ; or they receive their punishment before 
 the commission of their crimes, or they receive such punish- 
 ment in a future state. Which is the most reasonable conclu- 
 sion, we leave our readers to infer. 
 
 2. That there is future punishment in reserve for the wicked 
 appears farther evident from the fact that virtue and vice, 
 righteousness and wickedness, must affect men in the coming 
 state of being. What ! are all to share alike in the joys of 
 heaven ? The idea is absurd. " If there bo any virtue," it 
 will have its future reward, and if there be unrepented wicked- 
 ness, it must have its punishment ; Scripture and icason de- 
 mand it. 
 
 3. The Scriptures abundantly teach the doctrine of future 
 punishment. We read of the " lake of fire," of " outer dark 
 ness," of " hell," " torment," &c. &c., all of which are applie( 
 to the state or condition of sinners in the spirit world. 
 
 4. The fact of there being a day of general judgement, whicl 
 ve have elsewhere shown in our remarks on Article III., is 
 p-oof of the future punishment of ♦he wicked. If the day of 
 judgment is future, then, of course, the punishment of the 
 wicked is future, for it is after the judgment that the wicked 
 
ETERNAL RF WARDS AND PUN:SHMENTS. 
 
 215 
 
 are said to " go away into everlasting punishment ;" and " as 
 it id appointed unto men once to die, and after this the judg- 
 ment," 80 is it evident that the punishment of the wicked will 
 be after death. 
 
 6. The phrases which are used to denote the entire period 
 of man's earthly existence, and those which are employed to 
 denote his j)Uiiishment as a sinner, are so dissimilar as to ren- 
 der it morally certain that his punishment shall extend to a fu- 
 ture state. On the one hand, his stay on earth is likened to a 
 shadow, to vapor, to grass, to a weaver's shuttle ; as being 
 fihort, few, &c.; on the other hand, his punishment is repre- 
 sented as being of unlimited duration, as being forever and 
 ever. 
 
 These considerations abundantly prove that the punishment 
 of the wicked will extend beyond time. Another important 
 question is. Will the punishment of the wicked be eternal ? 
 Universalism says no, the Bible and the Methodist Church say 
 yes ! which will the reader believe ? That the Bible teaches 
 the doctrine of endless punishment, must be evident to the can- 
 did and sincere inquirer after truth. 
 
 1. The terms employed to denote the duration of future pun- 
 ishment, prove its eternity. Everlasting, eternal, forever, for- 
 ever and ever, unquenchable, dieth not, are all employed to 
 signify the duration of punishment. These words literally 
 mean endless, and any person who will take the trouble to ex- 
 amine a Greek or Hebrew lexicon, will find that the original, 
 as well as the rendering, mean nothing more, and nothing less, 
 literally, than perpetual, immortal, unintermitted, &c. 
 
 2. No stronger terms are used, nor can be used — for the 
 good reason that there are no stronger ones — to denote the du- 
 ration of the rewards of the righteous, than those employed to 
 signify the duration of the punishment of the wicked. If this 
 then is so, is it not clear that such punishment will be unlim- 
 ited, or else that the happiness of the righteous will come to an 
 und ? 
 
10 
 
 EPISCOPAL METHODISM. 
 
 3. The free nionil agency of man, and the conditionality of 
 salvation, prove the (ft^.iilty of punishment. As a moral agent, 
 man is the suhjcct of nKjral government ; as a free moral agent, 
 we contend — Universalism and Calvinism to the contrary not- 
 withstanding — that man cannot be saved without the consent 
 of his own will. Now, as salvation depends on his own choice, 
 it must, in the nature of things, be conditional, and if condi- 
 tional, then salvation may be lost ; and if there is one truth 
 more plainly revealed than another, in the word of God, it is 
 the conditionality of salvation. Obey and live ; disobey and 
 die, is the substance of Scripture doctrine on this ])oint. 
 
 4. Those Scriptures which contain warnings and threatenings 
 of future, eternal wrath, prove the possibility of coming short 
 of eternal salvation. These are so numerous, and so well 
 known, that it seems unnecessary to repeat them. We will 
 quote a few, and leave the entire subject with the reader. " He 
 that believeth not, shall be damned." " These shall go away 
 into everlasting punishment." " Let us therefore fear, lest a 
 promise being left us of entering into his rest, any of you should 
 seem to come short of it." " Depart, ye cursed, into everlast- 
 ing fire, prepared for the devil and his angels." " Where their 
 worm dieth not, and the fire is not quenched." 
 
 We have thus endeavored, as comprehensively as possible, 
 to state in our remarks on the Articles of Religion, and in the 
 Appendix thereto, the leading doctrines of the Methodist Epis- 
 copal Church. Our circumscribed limits have not allowed us 
 to enlarge upon these as much as we should have done, had 
 the work been entirely devoted to that subject. As it is, we 
 believe that sufficient has been said to show the scriptural char- 
 acter of our doctrines, and to prove the fact that in deducing 
 articles of religious faith from the Holy Scriptures, the church 
 has not followed " cunningly devised fables," nor adopted the 
 inventions of men as a standard of Christian theology in oppo- 
 sition to the express warrant of Scripture. 
 
BOOK III. 
 
 POLITY OF EPISCOPAL METHODISM. 
 
 CHAPTER I 
 SECTION I. 
 
 INTRODUCTION. 
 
 A.S Mr. Wesley, under God, was the founder of the Mvdiod- 
 iat Societies, and the expounder of Methodist theology, so waa 
 he the originator of much that is peculiar to the ecclesiastical 
 polity of all the difterent branches of the great Methodist body 
 in all j)arts of the world. 
 
 While all these branches afjree in recjard to doctrines and 
 mode of worship, it is well known that they differ somewhat 
 from each other in relation to (Questions of church government. 
 This difterence of opinion might reasonably be expected, and 
 while it is an admitted fact that Mr. Wesley and the Method- 
 ists generally, agree that there is no particular form of church 
 government prescribed in the New Testament, and that " it is 
 not necessary that rites and ceremonies should in all places be 
 the same or exactly alike," — Article of Religion XXII. — it re- 
 mains but for each branch to adopt such a form of ecclesiastical 
 polity as they believe will be most conducive to the well-being 
 of the church, and which will better promote the glory of God. 
 JJy such views and feelings, Mr. Wesley was no doubt govern- 
 ed in the establishment of the prudential rules peculiar to the 
 Methodists, and with such design he instituted forms of gr>vern- 
 ment for his societies in Europe and America ,- and if these 
 
Jl8 
 
 KI'lSCOrAL MU'lIIOUISM. 
 
 
 forms (Jitl«r, it is because the circumstances and condition of 
 tlio people in tliesedilterent countries re(|uircd a difference to be 
 made : lienco, while in England wo find one form of govern- 
 ment instituted for the Methodists by Mr. Wesley in his deed 
 of declaration ; by the appointment of Dr. Coke to the superin- 
 tendency of the iMt.'thodist Societies in America, and the pro- 
 vision made for the ordination of min'^tens of different grades, 
 we find a diti'erent form for the latte n the one CJise we lind 
 a purely Presbyterian form of churci. j,./vernment, and in the 
 oth(;r, a form partaking partly of the Presbyterian and partly 
 of the Episcopalian. 
 
 That Mr. Wesley did design to establish a moderate Ej)i3- 
 copaey for the Methodist Church in America we have no more 
 doubt than that such an Episcopacy was actually established. 
 The enemies of our church organization have, it is true, called 
 in question the correctness of this position, and a Methodist 
 Episcopal writer, in his wor)- on " The Genius and Mission of 
 Methodism," — recently published, — has ventured the opinion, 
 that " tlie idea of ordaining a bishop for the infant church in 
 America never entered Wesley's mind," and that " he never 
 conceived the idea of organizing through him (Dr. Coke) an 
 Episcopal Church in America, in the strict and proper sense of 
 that term."* Yet, notwithstanding the above expressed doubts, 
 after a careful investigation of the whole subject, we are " more 
 than ever convinced" that Mr. Wesley did design the establish- 
 ment of an Episcopal Church in the " strict and proper sense 
 of that term." Among the reasons which incline us to this 
 opinion are the following: — 
 
 1. The preparation, by Mr. Wesley, of the Liturgy, or 
 ''Sunday Service of the Methodists in North America; with 
 other occasional Services. London: 1*784." This liturgy con- 
 tained, among other things, " the form and manner of making 
 and ordaining, of superintendents, elders, and deacons."! Now, 
 
 * Strickland on Methodism, piifije 36. 
 \' History of the Discipline, page 25. 
 
OniUIN OF METHODIST El'ISCOPAOY. 
 
 219 
 
 in view of the above facts, it may well be asked, what meant 
 Mr. Wesley by his threefold f<jrm of ordination, if he intended 
 simjdy the organization of a Presbyterian Church ? Why re- 
 quire the ordination of ministers, first, as deacons, tlicn as 
 presbyters ; aT)d, in case of superintendcncy, a tiiird and dis- 
 tinct ordination to that otlice ? That ordination t') the latter 
 office was i 1 merely an (tppointnicnt thereto, is evident from 
 the fact, that Coke and Asbury were both upj)oinffd joint 
 superintendents by Mr. Wesk-y, while the former, as an or- 
 dained superintendent, was directed to set apart the latter — • 
 who had been already ajqiointed — to the same same sacred office. 
 
 2. In the Discipline of the Methodist Episcopal Church, 
 chap. i. sec. 1, we read, that Mr. WesKiy, "preferring the Bpis- 
 <opal mode of church government to any other, set apart 
 Thomas Coke — for the Episcopal ofVice ; and directed him to 
 set apart Francis Asbury for the same office!'^ These words 
 are found in the edition of the Discipline published in 1789, or 
 two years previously to the death of Mr. W^esley, and the ques- 
 tion very naturally arises, whether it is j)robable that such a 
 barefaced falsehood would appear on the page of Discipline, 
 subject to the inspection of Mr. Wesley, if so be it was and is a 
 falsehood — and that Mr. Wesley did not conceive the idea of 
 organizing, through Dr. Coke, an Episcopal Church in America? 
 Common respect for the memory of the fathers and founders 
 of E{)iscopal Methodism forbids us even to harbor the thought 
 of deception on this point, and we regret that any Episcopal 
 Methodist minister should, even by implication, throw di.M'espect 
 and distrust upon the motives and character of the illustrious 
 dead, or virtually accuse the church of perpetuating on the 
 very first page of its Book of Discipline a falsehood as gross as 
 the above must be, if so be that no Episcoj)al form of govern- 
 ment was intended by Mr. Wesley. 
 
 Having felt it our duty to make these preliminary remarks 
 in relation to the oiigin of Methodist Episcopacy, we are now 
 more fully preparad to speak of the nature of such Episcopacy, 
 K 16 
 
220 
 
 KPISCOi'AL WETHOUISM. 
 
 as well as of the different grades in the ministry and iaity of 
 tlio church. 
 
 In wbat sense is the Methodist Episcopal Church in the 
 Unitod States an Episcopal Church ? In attempting a reply 
 to this question, such as shall be understood by th j general 
 reader, it will be necessary to show in what sense it is not 
 Episcopal, as well as in what sense it is. And, first, tlio 
 Methodist Church is not Episcopal in the Roman Catholic 
 sense of that term. 
 
 In an early day Christianity was planted in the imperial city 
 of Rome, through the labors of the apostle Paul. After a 
 lapse of time, the inhabitants became Christians, and during 
 the reiijn of Constantine, Christianity became the established 
 religion of the Roman Empire. At this period the empire con- 
 tained about one hundred and twenty province's, each province 
 embracing many cities, towns and villages. In the course of 
 time each village and town had its Christian minister, and the 
 cities had several of these. It was soon found convenient to 
 exercise an oversight of the ir.ore obscure clergy, and, as might 
 naturally be supposed, the more proninent of the city ministers 
 were selected for that purpose. It was necessary that some 
 one should preside as moderators in the asscra'olies of the clergy 
 appertaining to a city or province, the most distinguished were 
 selected to that ofhce ; and what at first was merely an office, 
 became in due time a separate order in the church ; hence the 
 origin of diocesan bishops. Soon it was found convenient to 
 have an overseer of the bishops, hence arose archbishops. As 
 these multiplied, if was thought necessary to have sonio one 
 who should be superior to all others in ecclesiastical authority 
 and dignity, hence arose the papacy ; and what with the in- 
 crease of worldly wealth, and the prevalence of worldly splen- 
 dor, the church in the course of a few centuries became awfully 
 corrupt ; popes, bishops, and the inferior clergy became the 
 subjects of the vilest passions that ever disgraced fallen human 
 nature ; the pope claimed to exercise prerogatives which can 
 
 ---j.---"--^;^;-jw.-is 
 
p 
 
 EPISCOI'ACr OF THE CHUKCll OF ENGLAND. 
 
 221 
 
 iral 
 
 only belong to God, even that of forgiving sins ; and the 
 priests claimed the power, not only of creating from day to day 
 tlie real body and blood, soul and divinity, of Jesus Christ, but, 
 in consideration of a few paltry pence, claimed the power to 
 pardon, as the representatives of Christ, deeds of th.e most 
 atrocious character. As it is a doctrine of the Roman Church 
 that she never changes, we are obliged to infer that the same 
 powers are still claimed by her bishops and clergy, and it be- 
 comes scarcely necessary to repeat that the Methodist Church 
 is not Episcopal in the Roman Catholic sense of the word. 
 Secondly, The Methodist Episcopal Church is not Episcopal in 
 the Church of England, or Protestant Episcopal sense of the 
 term. 
 
 The Church of England claims to have derived a succc .sion 
 of bishops from the apostles — that is, that there always have 
 been bishops who were ordained by other bishops, and that 
 each bishop had been previously ordained deacon, and then 
 priest, and that this triple consecration is absolutely necessary 
 to the perpetuation of the church of Christ, and that all churches 
 which have not '--uch an Episcopacy, are without the ministry, 
 without the sacraments, and are, in fact, no church at all, but only 
 schismatics and pretenders. Now, while it is known that the 
 Church of England received her ordinations from Rome, and that 
 in the Roman chain there are several important links wanting, it 
 is no great wonder that the Methodist Church, with its founder, 
 Mr. Wesley, and some of the highest dignitaries of the Church 
 of England, should pronounce the dogma of uninterrupted apos- 
 tolical succession to be a cunningly devised fable, which no man 
 has proved, or can [)rove. By virtue of this pretended regular 
 succession, the bishops of the Church of England, and the Prot- 
 estant Episcopal Church, claim the sole right of ordination, and 
 of admitting persons to membership in the church by confirm- 
 ation, and each parish minister claims and exercises the prerog- 
 ative of governing his own flock, of deciding all questions in 
 controversy, of trying and expelling members, without the ad- 
 

 ! I 
 
 222 
 
 EPISCOPAL METHODISM. 
 
 ^^ 
 
 I I 
 
 vice or judgment of any ecclesiastical court but himself, and 
 from his decision there is no appeal, but to the bishop in per- 
 son. Now, in neither of the above senses is the Methodist 
 Church episcopal, as will be more clearly shown hereafter. 
 
 Thirdly : The Methodist Church is episcopal only in the 
 sense of having a class of officers appointed to take a general 
 superintendence of the affairs of the church, including both its 
 ministry and membership, and in this sense, we maintain that 
 it is not only " strictly and properly" an episcopal church, but 
 what is more, a church which is based upon a scriptural found- 
 ation, as nearly as we can judge in relation to such matters. 
 The Episcopacy of Methodism is of that moderate character, 
 which, wliile it imparts power and efficiency to the office, makes 
 the office itself, and the incumbent of the same, entirely depend- 
 ent upon the will of the eldership, or presbytery of the churcn, 
 the one for its perpetuity, the other for his election to, and con- 
 tinuance in, the same. And it is a matter of rejoicing, that the 
 Methodist Church has never, but in a single instance — and that 
 in relation to a disputed point arising from slavery — had cause 
 to mourn the defection of any of its Superintendents, or to 
 distrust their purity of character and singleness of heart. 
 
APOSTOLIC SUCCESSION. 
 
 223 
 
 SECTION II. 
 
 APOSTOLIC SUCCESSION. 
 
 The Christian world has been divided for centuries on the 
 subject referred to in the title to this section. Much might be 
 said on the subject of such divisions and sub-divisions of senti- 
 ment, but we must at this time confine ourselves to the great 
 questions which now agitate the Christian Church : whether an 
 l"]piscopacy, or the existence of bishops, made such by a triple 
 consecration, is necessary to the perpetuation of the church of 
 Jesus Christ? And whether such bisiiops must be able to 
 trace their episcopal descent in an uninterruj)ted line of personal 
 succession from the apostles ? It is important to observe here, 
 what is involved in assuming to answer the above questions in 
 the affirmative. The following results follow an admission of 
 the truth of the above : that bishops are, by divine right and 
 appointment, an order superior to presbyters ; that they have 
 powers, privileges, and authority, by the same divine appoint- 
 ment, which the presbyters have not ; that they only, as the 
 successors of the apostles, can ordain the bishops and other 
 clergy ; that such succession from the apostles is personal, and 
 may be traced through a series of bishops, from the youngest 
 member of the prelacy, to Peter, the first pope or bishop of 
 Rome ; that no ministerial act is valid, that all ordinations, and 
 administration of ordinances and sacraments, are void, unless 
 performed personally, or by the permission and sanction of epis- 
 copal ly ordained successors of the apostles ; consequently, that 
 all other churches, admitting the validity of presbyterian ordi 
 nation, and denying practically the necessity of such prelatical 
 succession, are not in fact churches, but mere voluntary associa- 
 tions, sect^, schismatics, &c. ; that their ministers are nothing 
 more than teachers, usurpers, interlopers, blasphemers, and im- 
 postors. 
 
 Now, before admitting such monstrous absurdities, and 
 

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 224 
 
 EPISCOl'AL MKTIIODISM. 
 
 a(loi)ting sucli uncharitable conclusions, as would undiuicli and 
 anathematize the fairest and loveliest portion of God's heritage, 
 and would, by implication, consign the holiest men thfit ever 
 lived, to the blackness and darkness of the bottomless pit, we 
 feel disposed to examine these high pretensions to apostolical 
 authority, as candidly and critically as our narrow limits will 
 allow. 
 
 And first, are bishops, by divine right and appointment, and 
 in the sense of being the successors of the apostles, an order 
 superior to presbyters ? In answering this question, we natu- 
 rally inquire — What was there peculiar in the office and func- 
 tions of an apostle of Jesus Christ? 
 
 One peculiarity is, that they were directly and personally 
 called by Jesus Christ, without any other call ; and without 
 having previously passed through the lower grades in the min- 
 istry. Are modern bishops thus called ? 
 
 Another thing peculiar to the apostolic office, was the man- 
 ner in which they were tamjlit and Jilted for the work of the 
 ministry. They received all their knowledge of the gosj)el 
 from Christ himself, and by direct inspiration of the Holy 
 Ghost. Are bishops of the present day taught in this manner ? 
 
 Another thing true of the apostles is, that they were infalli- 
 ble in their teachings. Do their modern " successors'' lay claim 
 to infallibility ? 
 
 Another important fiict that should be noticed in reference to 
 the apostles is, that their ministerial comn)issions gave them 
 universal authority to administer their functions in every part 
 of the world. " Go ye into all the world, and preach the gos- 
 pel to every creature." Have modern bishops this universal 
 authority ? Are they not, by virtue of thtsir commissions, con- 
 fined to their own diocese, however small in extent ? 
 
 No bishop, claiming to be such by divine right, pretends to 
 lay claim to universal authority, excepting his holiness, the 
 bishop of Rome, who, as the only successor of Peter and Paul, 
 calls himself " universal bishop." 
 
F'^CULIAHITIES OF APOSTOUC OFFICE. 
 
 OO.r 
 
 Another apostolic peculiarity, was tlin power of working niir- 
 ftcles. This power was given in their commissions, "heal the 
 sick ; raise the dead." Is this power included ainong the oth- 
 ers given to our modern "successionists ?" The apostles had 
 also the authority to communicate to others the power of work- 
 ing miracles, and the gift of prophesying, and speaking in other 
 tongues, by laying on of their hands. (See Acts xix. 6.) 
 Does the modern episcopate (rather a})ostolate) possess the 
 same power ? 
 
 Again, tlie apo'-tles had the power to re?nit sins ; " Whose- 
 soever sins ye remit, they are remitted." Have their succes- 
 sors been commissioned and authorized to remit sins in any 
 given case ^ The only power they claim or can claim in this 
 respect, is, to declare a mere truism : that " (xod pardoneth and 
 absolveth all those who truly repent ;" a declaration which any 
 Sunday -sciiool scholar can "lake, with as much authority as a 
 right reverend prelate. 
 
 Those are some of tlie peculiarities pertaining to the aposto'io 
 oflice, and if modern bishops can give evidence that they are 
 in the regular succession in these respects, we will be better 
 prepared to admit their claims on other points. Besides, if 
 regularly descended bishops are successors of the apostles in 
 fact, and the name "apostle" is most significant of their high 
 office, why not make use of the name at once ? Why so mode>t 
 and unassuminc: as to refuse what iustlv belongs to them ? If 
 the reason is not to be found in the exercise of a "voluntary 
 humility," perhaj)s it might be traced to the fact, that the com- 
 mon sense of mankind would repudiate the idea of appropri- 
 ating such a title as apostle, to those who are so unlike the 
 real apostles of our Saviour, as the foregoing facts clearly dem- 
 onstrate. 
 
 The real apostles were not backward in appropriating this 
 title to themselves, and what may appear a little remarkable is, 
 that when they selected any other title, they never called them- 
 bhK'cs bishops, but simply presbyters or elder" 
 
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 220 
 
 EPISCOPAL MKTHOIHSM. 
 
 While nuKlern bishops do not claim to be successors of the 
 jipostlos in the particulars before nientioned, they nevertheless 
 maintain tliat they are sole successors, so far as it relates to 
 the power of ordaining ministers, confirming believers, and 
 governing the churches. 
 
 In the examination of the validity of these high claims, it is 
 freely granted that modern bishops have a scrijitural and con- 
 ventional right to ordain, confirm, and rule over the church of 
 God, not as lords, but as rainisiers of Jesus Christ ; but that 
 the sole power of government in the church, and sending forth 
 uiinisters, exclusively belongs to them, we most solemnly deny, 
 while we maintain that the apostles themselves did not lay 
 claim to such exclusive powers ; neither did their immediate 
 successors, in the first ages of the church. That such powers 
 are to be exercised only by a third superior order in the minis- 
 try, is an assumption without warrant or proof, either scriptural 
 or historical. 
 
 To make this matter plain, it will be only necessary to show 
 that presbyters, as such, had a right to ordain ministers, and 
 govern the church of God ; that they are spoken of in the 
 Scriptures as possessing the same qualifications with bishops ; 
 as having precisely the same duties to perform ; and while 
 there is at least a nominal distinction made between apostles 
 and bishops, there is no such distinction made between bishops 
 and presbyters. This being the case, the exclusive claims of 
 the high church episcopacy must fall to the ground. 
 
 In regard to the power of ordination by the presbytery or 
 body of elders, while there is not the shadow of a proof in the 
 New Testament that bishoj^s, as such, ever ordained, there i<i 
 clear demonstrative evidence that 2^^'csbyters did ordain others, 
 hence — 1 Tiin. iv. 14 — " Neglect not the gift that is in thee, 
 which was given thee by the laying on of the hands of the 
 presbyferyy Here it is plain that the ministerial gift or power 
 which Timothy possessed, was given him by the laying on of 
 the hands of the body of the elders who ordained him. And 
 
NEW TESTAMENT BISHOPS. 
 
 in regard to the government of the church, it is eqiuiUy plain 
 that bishops, in distinction from ^jre.siy^tvs, wore not charged 
 with the oversight thereof, for it is said — Acts xx. 17, 28, that 
 Paul "called the elders (not the bishops) of the Church of 
 Ephesus, and said unto them, ' Take lieed theidfore to your- 
 selves, and to all the flock over the which the Holy Ghost ha^h 
 made you overseers,' feed the church of God." On '' ., pas- 
 sage we remark, 1st, that the original (Jroek term f the word 
 " overseer" is " episcopos," the very word from •« ,ch our term 
 " bishop" is derived, and which is gener; .y translated " bishop" 
 in the English version of the New Testament. Now this terra 
 ejtiscopos, overseer, or bishop, is applied to the identical per- 
 sons called elders in the 17th verse, and to none other. Con- 
 sequently, Paul must have considered elders and bishops as 
 one, not only in othce, but in order also ; and so the Ephesian 
 ministers undoubtedly understood him. P)Ut we remark, 2dly, 
 that these episcopal presbyters had the oversight of all the 
 flock ; so that if there was a class in the church at E[)hesus 
 who were called bishops, as distinct from elders, these presby- 
 ters had the oversiLrht and government of them also. We re- 
 mark, 3dly, that these bishops, overseers, or elders, in the Ephe- 
 sian church, are found in the plural immber, and that not only 
 in a single city, but in a single church, and that church proba- 
 bly a small one. Now, if by the term " episcopos," we are to 
 understand necessarily a diocesan bishop, or the " pastor of pas- 
 tors," we are led to inquire why, in the name of wonder and 
 consistency, they needed so many lordly prelates in that small 
 church ? One would almost fancy that one bishop of modern 
 dimensions would be am))lv svHicient for a sincrle conrrreffation. 
 Tiie truth is, there were several elders in the above church, and 
 ever?/ one of them ivas in fact a New Testament bishop. This 
 leads us to remark, 4thly, that the government in said church 
 was exercised in common by oil the elders, there is no intima- 
 tion that they had a superior ofticer by divine warrant, to whom 
 any portion of the government had been delegated. The Holy 
 
1 1 
 
 li 
 
 
 li 
 
 i ! 
 
 223 
 
 KHISOOPAL METHODISM. 
 
 Ghost had made them all overseers, and if tliey had a presiding 
 presbyter or bishop amon<^ them, it must have been a niero 
 human arrangement, perfectly proper, n. doubt, and justifiable, 
 but a (luman arrangement after all. 
 
 Tiiat the terms " presbyter" and " bishop'' are, in the New 
 Testament, applied to the same persons, will further appear 
 from Tit. i. 5, V, where Paid says to Titus — " For this cause 
 left I thee in Crete, that thou shouldest oidain eldcr^ in every 
 city : if any be blameless, the husband of one wife ; for a bishop 
 must be blameless as the steward of God." For Paul to re- 
 quest Titus to ordain elders, if he could find any suitable per- 
 sons of a blameless moral character, and assign as a reason for 
 such selection, that a bishop nuist be blameless, would be com- 
 plete nonsense on the supposition, that bishops were superior 
 to, or distinct from the order of presbyters. It would be like 
 saying, "Appoint a brave man for a captain, for a (jenerol must 
 be brave!" Or more apropos, " Appoint no man for Justice 
 of the Peace, who is not well acquainted with the law, for a 
 Justice of the Supreme Court must be well versed in legal 
 lore 1" Such are some of the absurdities that follow the claim 
 that bishops were superior to elders. 
 
 But if Scripture is oppo".ed to modern high church claims 
 and pretensions, so is history, on which successionists appear to 
 lay so much stress. 
 
 Clemens Romanus, who flourished and wrote between the 
 years 70 and 92, speaks of bishops and presbyters as being the 
 same in order. 
 
 Ignatius, who wrote A. D. 101, says : " The presbyters pre- 
 side in the place of the council of the apostles ;" and again, " Be 
 ye subject to your presbyters as to the apostles of Jesus Christ." 
 And again : " Let all reverence the presbyters, as the Sanhe- 
 drim of God, and the college of the apostles." And again : 
 " See that ye follow the presbyters as the apostles." Now such 
 advice to be subject to, and reverence the elders of the church, 
 is supplying the place of the departed apostles ; as being in 
 
I'KHTIMONY OK TIIK FATFIKKS. 
 
 229 
 
 fiict the "Cullfge of the Apostles," is luirdly comi)atii)le with 
 the idea, that bishoj)s, as distinct from presbyters, are the suc- 
 cessors of the apostlts. To our own inind, the above quota- 
 tions sliow as clearly as a sunbeam, that presbyters are, and 
 wore, the true apostolic successors. 
 
 PoLYCAUP, a disciple of John the apostle, and who wrote 
 during the beginning of the 2d century, has left an epistle 
 which is still extant, in which he speaks of "presbyters" and 
 " deacons ;" but says not a word about a third order of bish- 
 ops ; which is at least an inferential proof that no such order 
 existed. 
 
 Justin Martyn, who wrote about the middle of the 2d 
 century, speaks in his works of " presiding presbyters," a proof 
 that elders did, even then, preside over and govern the church 
 of God. 
 
 Iren^eus, who wrote about the year 184, uses the terms 
 "bishop" and "presbyter" as synonymous, and speaks of the 
 " succession of presbf/tersy He speaks, also, of several of the 
 earlier pastors of the church at Rome, as "presbyters" simply; 
 and that he referred to the higher order of pastors, is evident 
 from the fact, that he calls them " the presiding presbyters of 
 the church." Now if these first pastors, or bishops of the 
 church of Rome, were superior in order to the eldership of the 
 church, would it have been proper for Justin to have ad- 
 dressed them merely as presiding ^;;-e.S'c>?/^e;-s ? Let a modern 
 priest or deacon of the Church of England, or of the Protes- 
 tant Episcopal Church in Americn^ or of the Roman Catholic 
 Church, address the Right Reverend Father in God, his dio- 
 cesan bishop, as a presiding 2)resb?/ter merely, and the incon 
 gruity between the title and the claims of said bishop, would 
 at once be apparent. 
 
 Tertulliax, who flourished at the close of the 2d century, 
 and who is claimed by high church writers as the best author- 
 ity in such matters, proves incidentally that during his time 
 the ruling, or presiding presbyters in the church, began to ap' 
 
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 Ufl 
 
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 I !U 
 
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 230 
 
 EPISCOPAL METHODISM. 
 
 jM'opriivte tlie title " bishop" to theiusclves, and to claim supe- 
 rior power and nntliority over the body of the clergy ; ho says, 
 " ]3ishops have a ri_<>ht lo baptize; a/terwdifJs^ tho \)re.s\)ytc'Y>i 
 and deacons." lie i;ivcs, also, the reason why this distinction 
 was allowed : "Because of tlie honor of the church ;" and de- 
 clares, that " wi^re it not iov the honor and peace of the cliurch, 
 the rig'ht of adniinisteriinj;' bajttisin, belongs even to laymen." 
 Here, then, we perceive the beginning of episcopal pretensions ; 
 the embryo of modern j)relacy ; and the reason why this su- 
 periority was claimed and granted ; not because of any divine 
 riglit, on the part of the bishop, but " because of the honor and 
 peace of the church." Yet even Tertuilian denominates the 
 " bishops," elders, and says: " A|>j)roved elders preside among 
 us, having received that honor by the sutlrages of the brethren." 
 And in another passage lie speaks of the "churches over which 
 the apostolical chairs pniside." Now if anything can be infer- 
 red from these statements, it is, that although in 'J'ertullian's 
 day, a superiority of oflice was given to jiresiding presbyters, 
 and they began by way of distinction to be called bishops; yet, 
 they were in order presbyters only, and as j^i'csbf/ters filled the 
 " apostolic chairs." 
 
 Clrmkns Alexanduinus flourished and wrote a few years 
 after Tertuilian. He speaks of but two orders of ministers, su- 
 perior and inferior. The superior ministers, were presbyters; 
 and tlie inferior, deacons. lie speaks of these two orders, as 
 conducting the worship of God, and makes no allusion to bish- 
 ops, as such, taking any ])art in the services. 
 
 OiiiGEN, a presbyter about the year 230, writes as follows to 
 the church : "We of the clerical order, who preside over you." 
 And he further speaks of bishops, simply as occupying a " higher 
 chair," that is, they were presidinr/ presbyters. 
 
 Twenty years after Origen's time, flourished the great and 
 good CvPRiAX, bishop of Carthage, who afterwards became a 
 martyr to the tiuth. As this holy man sustained the highest 
 office in the church, it becomes a matter of importance to 
 
TESTIMONY OF THE FATHERS. 
 
 23) 
 
 know what his views w(!re, on the matter of episcopacy by 
 (livin« right ; and whether ho considered a sinij)Ie presbyter, 
 as having the authority and quail Hcations to perform all the 
 duties of a bishop. During liis absence from Ins church, lie 
 writes to tiie presbyters who remained, and says to them : " I 
 beseech you, that yuu perform your own duties, and also those 
 that belong to me; so that nothing may be wanting, either in 
 doctrine or diligence." "I exhort; and commit the charge to 
 you, that you would discharge my duty, act in my place, and 
 perform all those things, which the administration of the 
 church requires." We might multip!} quotations from Cyp- 
 rian, to prove that in his day, bishops and presbyters were 
 equal in order and power, by divine right; that elders could 
 and did discharge all the functions of tin* bishop, or ]»residirig 
 presbyter, without being specially set apart, (jr ordained thereto, 
 as a third, and higher order of ministers, but the above ex- 
 tracts must suffice. 
 
 FiiiMiLMAN, who was contemporary with Cyprian, and who 
 wj'.s also a bishop, being the presiding minister of the church 
 of Cesarea, remarks, that " in the church, presbyters preside, 
 and have the power of baptizing, confirmim/, and oi.daining." 
 This is very high authority for ministerial parity. Firmilliau 
 was held in deservedly high repute as a bisho[). He was cho- 
 sen presidcnit of the council of Antioch ; and the evidence he 
 thus leaves is more valuable, as it relates simjily to the practice 
 of the church, {I'is.) that elders baptized, confirmed, and ok- 
 
 DAINED. 
 
 We have thus glanced at the history of the church, and the 
 testimony of the "fathers" for the first three centuries; and we 
 find ourselves strongly fortitii^d in the position, that primitive 
 bishops were merely elders at the first ; that the name signified 
 the presiding pre byter; and that not until the church begiin 
 to be corru[)t, did the bishops claim to be an order superior to, 
 and distinct from presbyters. 
 
 Ambrose, who wrote toward the close of the 4th century 
 
n>i-t 
 
 2;i 
 
 KI'IHf'OI'AL MKTIKilMSM. 
 
 H ■ III 
 
 I ': "I 
 
 t < 
 
 I IB 
 
 aii»l af'ti r tli" ]ii't'si(liiii^ olliccrs of cliurclx's luid sucffcilt'd iu 
 layiii!^ clMiin to siiiicrior powcM' juid aiithoiiiy, remarks: " I'Iki 
 aj)ostl('^' writiIl^■s nvc not altou^ctlicr ai^riicablu to tl»e order of 
 things, as now practiacd in the clmrcli ; liccanso (ho adds) tho 
 (irsl ur cliicf prt'sh^tcrs were then called l)islio|)s." " 'I'ho 
 bishops wer(! constituted such, hy tho jnilj;in(;nt of a number 
 of the |>resbyti'rs." He says further, that " the presbyters and 
 bishops had oik; and tiie fioiite oriliiuillon.'" Now if Ambroso 
 spoke the truth in relation to the identity of presbyterian and 
 epiM'opal onhnation, how ridiculous for modern prt'teiiders tt» 
 lay claim to a spiritvial descent from the apostles, throujjjh an 
 unl II ken chain of episcopal links, constituted such by a triple 
 conse'i.ition, first, as deacons ; then, as prcsl>yters ; and thirdly 
 as bisiiops ! 
 
 In addition to these testimonies already adduced, it is awell- 
 authenticat(!d fact, that in th(! church at Alexandria, from the 
 time (jf Mark the evangelist to the time of iJionysiu", about t\ui 
 year l.'5U, it was the invariable practice for the elders vi' that 
 churcli to elect one from among themselves, place him in the 
 episcopal chair, and give him tl". iiaine of bishop. This being 
 placed in t)ie chair, was all the episcv'iiul ordination he had, 
 and this waM performed excfivsiveli, oy the elders. If, then, 
 there was anything equivalent to an ordination in the case, it 
 furnishes a proof that bisiiops, as superior ministers in the 
 church, derived their po'vers fron: the eldership alone. 
 
 Chkysostom, who wrote about the close of the 4th, and be- 
 ginning of the r)th centuries, at which time the bishops claimed 
 undue authority over the elders of the church, rebukes them 
 sharply by saying : " The blsho' s being above the presbyters 
 soldi/ by their sulTrage;-, and by this alone, they seem to as- 
 sume an unjust suj)eriority over the presbyters." Mark liere, 
 that the l)islio[)s were such, not by divine riijht, not by triple 
 consecration, but solely hy the suffrages of the elders. 
 
 Saint Augustine, in writing to his brethren, tells them, 
 "By a presbyter you must understand a bishop; for what is a 
 
CANUNS OK COUNCILS. 
 
 •j;j.i 
 
 l)i8li()p [i .)i((irni's) hut tlio Hrst presbyter?" He, also ad- 
 dresses the bishops as " tl■llo\v-prc^hyters," and asserts, tliat 
 "in Alexandria, and thruUirhout the whole of E;j;ypt, the pres- 
 byters consecrate, when the bishop is not present." 
 
 Ilavini; given these authorities, from the early Cliristiari 
 fathers, we will quote one or two from the canons of councils. 
 The council of Ancyra met in the year .'Jlo. In the 1.3th 
 canon of said council, it is said : " It is not allowed for villorie 
 bishops to ordain ])rc'sbyters or deacons, nor is it allowed even 
 to city presbyters to do this, in another diocese, without the 
 license of the bishop." From this canon three thin<,rs are evi- 
 dent, 1st, that cilf/ presbi/fcrs were coiisidertd supi-ricjr to vil- 
 luf/e bishops. 2d, that the mere fact of a man's beiiii|^a bishop 
 {^ave him no right to ordain. .3d, that a eity j)resl)yter could 
 ordain in his own diocese without a license from the bishop, 
 while a village bishop could not ordain, tjitluM- in liis own or 
 another diocese, without a license from the city bishop. Now, 
 in view of sueh evidence, we may in(juire what becomes of the 
 claim that " bisho{)s, by divine right, have the soK; p(jwer of 
 ordiuiition ;" when a simple presbyter coulil do what a bishop 
 was forbidden to do ? 
 
 'J'eii years after the council of Ancyra, sat the famous council 
 of Nice, which addressed an epistle to the church at Alexan- 
 dria, in which ej)istle, express permission is given to presby- 
 ters to ordain ; and which further sanctions the ancient usa- 
 ges of said church, in allowing liieir presbyters to ordain others. 
 
 Having thus proven that bishops and elders were, in the 
 earlier and j)urer days of the church, one in order, and that 
 elders, as such, had the power of ordaining, and presiiliiig in 
 the church, we pass to notice the several links in the chain of 
 e|)iscopal succession, which are said to connect modern ]>relates, 
 of the 19th century, with Peter, Paul, and -John, of the first. 
 And in the examination of this jioint, as far as Scripture or ins- 
 tory throw light upon this subject, if we discover a want of 
 connection between the several links of this celebrated chain ; 
 
234 
 
 El'lSCOPAL MEIIIOOISM. 
 
 or a want of proof that such connection exists, or ever existed, 
 as claimed by tiie " apostolic successors," we will of course be 
 at liberty to form our own opinion of the modesty and propri- 
 ety of tlie claims of such as bear the name and title of" Righ. 
 Reverend Bishops of the only true Cliurch." 
 
 It is important here to remark, that however numerous the 
 streams through which the succession rnir/ht have dowed, yet 
 the " successors" claim to trace with certainty thfir " succession" 
 through one channel only ; and that channel at the beginning 
 is the Roman. It is true, they claim that before the Romish 
 CJiiurch became corrupt, and impure, the episcopal stream was 
 introduced into Britain ; and that said stream has flowed on, 
 century after century, disconnected from, and uncontaminated 
 by, the rottenness and corruption of the Roman Church. We 
 will, however, show hereafter, that England received her bish- 
 ops and archl)isho])s from Rome, during the darkest., foulest, 
 and bloodiest days of the latter. But let us now return to the 
 unbroken chain. 
 
 Who was the Hrst bishop of Rome ? The " successionists" 
 say, that the apostle Peter was the first link in the chain, hut 
 hold ! Peter, as we have shown ah'eady, was not a bishop (in 
 name at least), but an apostle, and preshtjtcr. How then could 
 he be bishop of Rome, or any other place, when he was not — 
 at least did not claim to be — bishop at all ? How does it hap- 
 pen that the X'nv Testament, especially the Acts of the 
 Apostles, ;ind the E))istles of Peter and Paul, are entirely 
 silent on such a vitally important point ? How does it hap- 
 pen that early ecclesiastical writers dilTer on the (juc^stion ; and 
 that some even deny that Peter ever was in Rome ? How is 
 it, we repeat, that the tnost learned prelates and ministers of 
 the Church of Eiighuul, and even of Rome, find it so difficult to 
 prove this fact, as to oblige them to acknowledge their duubts, 
 whether Peter ever was in Rome? Indeed, the strong proba* 
 bility is — nay, it is almost certain — that I'eter never saw Rome * 
 and that if either of the apostles was bishop of the church 
 
SECOND BISHOP OV ROME. 
 
 OflXL 
 
 35 
 
 there, Paul must have been the person. Paul we know was 
 in Rome, but we have no evidence that he was there in anv 
 other capacity, than as an apostle, and prisoner. Neither is 
 there the smallest degree of evidence to show that he ever or- 
 dained a successor in Rome, even allowing that he was the 6rst 
 l>ishop ; and the same is true also of Peter. Admitting then, 
 for the sake of argument, that Peter, or Paul was the first pope, 
 who succeeded to the episcopal or papal chair ? who, that be- 
 ing first ordained deacon, then elder, was, by a triple consecra- 
 tion, regularly installed second Bishop of Rome ? It is indeed 
 an easy matter to suppose, and then to assert, that Linus was 
 the favored person, as is supposed and asserted by successionist 
 divines; but supposition and assertion are not proof; and 
 especially in a case like this, where proof is everything, suppo- 
 sition, and assertion nothing ; and where, too, ecclesiastical his- 
 tory is opposed to such conjecture ; for Euskiuus, one of the 
 earlier historians of the church, who wrote about the year 320, 
 and during the reign of Constantine, declares, in reference to 
 the point under consideration, " How many, and what sincere 
 followers of them (Peter and Paul) have been approved to take 
 the charge of those churches by them founded, it is not easy to 
 say, except such, and so many, as may he collected from the 
 words of St. Paul .-" Now where do we find from Paul's writ- 
 ings, that either he or Peter consecrated Linus as the second 
 bishop of Rome ? If the sul)ject of apostolic succession, at its 
 \ery source or commencement, was a matter of doubt and per- 
 plexity to an accredited historian like Kus(.'bius, over 1500 
 years ago, what can we think of the barefaced assertions of the 
 writers of the present day, who pompously connect Linus with 
 Peter, and link with link, and then confidently exclaim, " here 
 is our chain ! here is the list I look at it, and judge for your- 
 selves !" Well ; we feel disposed to look at this subject a little 
 further, before we dismiss it. 
 
 In examining the testimony of the ancient fathers, who ad- 
 mit that Peter was bishop of Rome, we find them divided in 
 
 17 
 
ip" 
 
 iHPMIi 
 
 230 
 
 KI'liSCOl'AL Ml-rrilOUISM. 
 
 sentiment, as to who was the successor of Peter. Tliree of 
 them assert, that Clkmext succeeded Peter. Four others sup- 
 pose that Linus succeeded Peter. But from th^ testimony of 
 others it is proved conclusively, that Linus died some years be- 
 fore the death of the apostle, so that he could not have suc- 
 ceeded the latttT. Others of the fathers give it as their opinion, 
 that neither Linus nor Clement succeeded Peter, but that Clk- 
 Tus was the successor. In view of these conflicting testimonies, 
 how supremely ridiculous, nay, how wicked, for professed min- 
 isters of the gospel of Jesus Christ to palm off upon ignorani 
 men and women a long list of episcopal successors, while not 
 only the second link in this unbroken chain, but even the^;?r5/, 
 fails them ? 
 
 If we admit, however, that Linus, or Clkmknt, or Cletus, 
 was the second bishop, who, we inquire, was the tl .d ? Oh ! 
 the list says " Clktus !" Well, who ordained Cletus deacon ? 
 who an elder ? who a bishop ? And was he the successor of 
 Linus ^ or the successor of Clement ^ or the successor of him- 
 self? A catalogue of bishops, carefully preserviMl in the Rom- 
 ish Church, which ought to be very high authority with high 
 churchmen, makes Cletus succeed Linus, as the tltird bishop 
 of Rome, Clement as the fourth, and Anaclctus as the fifth ; 
 but it is provable that Cletus and Auacletns were one and the 
 same person, " Cletus" being merely an abbreviation of " Ana- 
 cletus." How then could he be third and fifth bishop of Rome ? 
 And what became of the unfortunate Clement, the fourth bishop, 
 compressed between the third and fifth bishops ? Does the 
 compression crush him into nothing, if, indeed, he ever had a 
 being? From the contradictory statements of the " fathers," 
 and other ecclesiastical writers, one would almost suppose that 
 the existence of these first bislio[)s was jmrc'lv fabuluus. For 
 instance, Platina, the great biograjiher of the popes, says 
 that Peter made ClcuKiit bishop of Rome; wliile it is certain 
 that the apostle had been dead for twentij years before Clement 
 WHS a bishop at all ! Here, then, is darkness ! Here is con* 
 
«1P 
 
 POPE JOHN VIII. 
 
 237 
 
 fusion ! Here we have the unbroken and unbreakable chain 
 of apostolic succession, which is not capable of supporting it- 
 self with five links, nor four, nor three, nor two, nor even one ! 
 
 We miffht thus follow the lenijth of this fabulous chain, 
 from link to link, till we arrive at the beginnino; of the fifth 
 century, and from this period to that of the glorious reforma- 
 tion under Luther, the bishops of Rome appear to have been 
 generally selected from among the most abandoned and profli- 
 gate wretches that ever cursed the earth ! Men guilty of 
 drunkenness, whoredom, incest, murder, and other unspeakable 
 crimes, were elevated to the so-called St. Peter's seat. Not 
 only were the successors corrupt, but two, sometimes three, 
 occupied the papal throne at the same time. Pope anathema- 
 tized pope, and hurled thunderbolts of wrath at the souls of 
 their predecessors, declaring former ordinatiotis null and void, 
 and requiring the re-ordination of those ministers already or- 
 dained. What a beautiful list ! 
 
 But we must pass over a portion of this history, that we 
 may examine particularly one link in the chain. We refer to 
 pope John VIll. If any credit is to be given to history, this 
 J 'e was nothing else than a disguised female, who, by con- 
 cealing her sex, was admitted to the priesthood, and by lier art 
 and address, subsequently became the successor of Leo IV., in 
 the year 854. She filled the chair, and performed the func- 
 tions of the pope of Rome, for the space of one year, one 
 month, anil four days ; and indelicate as the allusion may 
 seem, truth requinis us to add, that her death was caused by 
 giving birth to an illegitimate chikl, while walking in proces- 
 sion to the Lateral! church, in Rome. After her death, she 
 was succeeded by pope Benedict III. 
 
 We have been thus careful in giving names and dates, be- 
 cause this link in the chain is not a very i)leasinL!: one, even to 
 protestant " successors'" of the apostles, knowing as they do, 
 that a spurious link is no link at all : hence the sticklers for 
 an unbroken chain have pretended to have doubts as to the 
 
\ ' i 
 
 238 
 
 EPISCOPAL METHODISM. 
 
 truth of this liistorical fact. But we assure the reader, that if 
 jbe correctness of the fact were not fully established by unim- 
 peachable testimony, we would not have noticed it at all. 
 
 Platina, a Romish historian, who wrote the history of the 
 church, affirms it to have been ?^ '■'■ generally admitted fact.^^ 
 1'kidkaux, another ecclesiastical historian of celebrity, declares 
 that " there {xva fifty authorities helonyiny to the church in fa- 
 vor of it" Flavius Illykicus, another historian, gives a 
 large number of authorities, and proves from the testimony of 
 authors who wrote soon after the events transpired, that they 
 were not even doubted, but spoken of by said authors as well- 
 authenticated historical facts. Mosheim, the celebrated and 
 popular historian, who is frequently referred to by high church 
 writers as evidence in proof of some of their claims, asserts that 
 " durinr/ the five succeeding centuries, the facts ivere generally 
 believed ; and that a vast number of tvriters bore testimony to 
 the truth of the same." He even asserts that " before the ref- 
 ormation, the fact referred to was not considered incredible in 
 itself, nor ignominious to the church." He further states : " It 
 is not at all credible from any principles of moral evidence, that 
 an event should be believed and related in the- same manner, 
 by a multitude of historians, during five centuries immediately 
 succeeding its supposed date, had that event been destitute of 
 all foundation." 
 
 Xow, when we remember that all the authorities referred to 
 by the above named liistorians, were members of the Romish 
 church, and that they could not possibly have been prompted 
 by sectarian prejudice to record these shameful, yet painful 
 ftcts ; when we consider, too, that these authorities wrote soon 
 after the events took place, it would be the height of incredu- 
 lity to disbelieve what they assert on the subject. Indeed 
 some, if not all the authorities referred to, in proof of the un- 
 broken succession, have this very link included in the list. 
 Now, we ask in the name of candor and of decency, could this 
 abandoned fe.nale transmit the true apostolic virtue to her sue- 
 
CHARACTEK OF THK POPES. 
 
 230 
 
 cossors, or spiritual descendants ? We will not insult the 
 reader's understanding by attempting a reply. 
 
 Suffer us now for a moment, to take a glance at the moral 
 character and pi'oceedings of a few of the succeeding po})es. 
 Stephen VI. is called the most wicked of men. Clement II. 
 was poisoned by pope Damasos II. Sergius III. rescinded 
 the acts of his predecessor pope Farmosus, beheaded his dead 
 body, and threw it into the Tiber. Pope John IX., the illegit- 
 imate son of Sergius III., is said to have been the blackest 
 monster that ever lived. Pope John XIII. was killed in the 
 act of adultery. Sixtus IV. licensed brothels in Rome, for the 
 sake of the income. Pope Alexander VI. was guilty of incest 
 with his own dauixhtcr. Put to end this horrible list of incar- 
 nate devils, let it be sufficient to say, that Pkidkaux — himself 
 an episcopalian divine of high standing — enumerates among 
 the poi)es, thirty-eight usurpers, forty sodomites, forty magi- 
 cians or jugglers, turty-ono devourers (as he calls them), and 
 twenty incurable babylonians. And, he might have added, 
 one prostitute ! 
 
 Here, then, is a chain with no less than one hundred and 
 eiahtij links ; a pretty long one, it is true, but whether such a 
 one as to excite admiration, and cause men to glory that they 
 are regularly connected with it, and that the "succession" may 
 be traced through it, is a matter which we must leave for the 
 " apostolic" descendants to decide. 
 
 SECTION III. 
 
 SAME SUBJECT CONTINUED. 
 
 "We are sometimes met by the assertion, " that the English and 
 American episcopacy are not indebted to, nor dependent upon, 
 this Romish chain for their succession : that lonff before the 
 Church of Rome had become corrupt, the Church of England 
 

 i; j 
 
 li i 
 
 ll 
 
 1 
 
 i 
 
 ! 
 
 \340 
 
 EI'ISCOI'AL METHODISM. 
 
 had obtained its opiscopacy ; and that the stream thus obtained 
 from a pure fountain, has retained its original purity, uncor- 
 rupted by, and independent of, the Church of Rome." 
 
 Now this is certainly a strange assertion. Strange ! because 
 it is notoriously untrue ; contradicted not only by ecclesiastical, 
 but also by profane history. The lioniish succession of bish- 
 o{)S was introduced into Kngland in the person of Augustine, 
 a monk, who was ordained by the pope's authority. Augus- 
 tine, on his arrival in England, accompanied by forty other 
 monks, found bisho[)S in the church ; but these English bish- 
 ops had only presbyterian ordination. Augustine, anxious to 
 bring them into the succession, insisted on their re-ordinntion, 
 by the imposition of his hands, to which many submitted. 
 The above fact proves that till nearly the close of the 0th cen- 
 tury, the English clergy had by some means got along with- 
 out the popish succession, and that they appear to have been 
 satisfied till then, with the ancient order of things, namely, 
 presbyterian ordination ; but the popish succession having 
 been now obtained, or imposed upon them, it was not long 
 before the clergy, as a general thing, became decidedly popish, 
 not only in doctrine, but in practice also. Subsequent history 
 proves also that the clergy, instead of preserving themselves 
 and the church from contact with the " mother of abomina- 
 tions," had recourse, again and again, to the pope, for the ordi- 
 nation of their bishops, so that in the archepiscopal see of 
 Canterbury, from the time of Theodore, A. D. 6G8, till the 
 year 1414, no less than fourteen' bishops and ARCiinisiiops 
 obtained their ajipointment and ordination at the hands of the 
 pope, or the pope's legate. 
 
 In the Archbishopric of York, during a space of a little over 
 two hundred years — from 1110 to 1342 — no less than tev 
 BISHOPS were ordained by the pope or his orders. In the See 
 of Durham, four of its bishops were ordained at Rome during 
 the same period. In the See of Winchester, during nearh 
 the same period, six of the bishops were ordained by thr pope. 
 
mmm 
 
 KNOMSII KI'ISC'OT AT. SUCOF.SSION. 
 
 241 
 
 Thus we niiiilit <;o on from one diocese to another, throuiijh the 
 whole of England, and we should find that all of thfm re- 
 ceived more or less of their bishops from Rome. And why 
 not ? Was nut popery the established religion of the kingdom ? 
 And where should the churcli look for its " bishops and other 
 clergy" but to the fountain-head, however corrupt tl\at foun 
 tain might be? It should also be remembered that the prel- 
 ates abce alluded to, were given by Home to England, during 
 the darkest and bloodiest days of the p<jj)edom. 
 
 We can thus trace the succession of the present race of 
 English bishops, and also of the Americati bishops, back to 
 bloody Rome ; for Bishop White, the first bishop of the Prot- 
 estant Episcopal Churcli, received his ordination from the arch- 
 bishop of Canterbury, and he from his fellow-bishops, who 
 received theirs indirectly and remotely from the pope himself. 
 
 Having thus examined the claim of apostolic succession, 
 havint; followed the lenii'th of the chain from beijimiinij to end, 
 we are prepared to ask in all sincerity, what think ye of this 
 claim? Is it well founded? Does it commend itself to our 
 sober judgment and enlightened reason? Are we preparetl to 
 admit, that those who have this spurious and corrupt succes- 
 sion, constitute the onli/ true church of Jesus Christ, and that 
 all other Christians are schismatics and heretics ? 
 
 But it is maint. ined that even allowini; the stream aloncj 
 which the succes-.ion has flowed to have been imjture, yet 
 "bishops as a third order, and as the successors of the apostles, 
 are the onli/ persons who may lawfully ordain, because tluit 
 presbyters or elders have wot this antliority expressly given 
 them in their commission." In reply we remark. Jiat in the 
 commission given to the apostles, there is no cx/tress authority 
 ^^iven them to ordain and send forth ministers. Their com- 
 mission directed them to teach, preach and baptize, but said 
 not a word about' ordaining; yet it is evident that in the ab- 
 sence of express authority, they did ordain ministers. W"' 
 l>*g you also to remember a fact already referred to, namely, 
 
242 
 
 EPISCOPAL METHODISM. 
 
 >!- 
 
 that although exercising the functions of ordination, the apos- 
 tles were never called bishops ; that they never called them- 
 selves bishops ; nor ever claimed to be such. But while they 
 did not claim to be bishops, they did claim to be elders, or 
 presbyters ; hence Peter, in writing to his brethren, says : 
 " The elders who are among you I exhort, who am also an 
 ELDKR." The apostle John, also, in two of his epistles, intro- 
 duces himself not as a bishop, but as an elder, thus: "The 
 elder to the elect lady." " The elder to the well-beloved 
 Gains." From these passages we infer that the apostles were 
 in fact elders ; that elders were the highest order of ministers 
 known in the church ; and that the apostles exercised the right 
 of ordination, by virtue of their ministerial standing as elders 
 in the church of God. It may be proper here also to observe, 
 that in the description given of the glories of the church tri- 
 umphant by the apostle John, in the book of Revelation, there 
 is nothing said about either apostles or bishops biiing recog- 
 nized as such in the kingdom of heaven, while elders are not 
 only named, but referred to as occupying the highest rank 
 among the blood-washed throng ; an evidence to our own 
 mind, that whatever may be the relative order of elders as 
 ministers in the church on earth, in heaven they have no su- 
 perior order among the redeemed. If, then, the apostles were 
 in fact elders, and elders only so far as order is concerned, it 
 will of course follow that their successors can be nothing naore, 
 and that the power of ordination should be retained and exer- 
 cised by the eldership of the church, they being the only rep- 
 resentatives of the Lord Jesus Christ on earth ; while bishops 
 are such, not because they are bishops, but because that being 
 bishops they are elders also ; and, as elders, are the true suc- 
 cessors of the apostles, in common with their brethren of the 
 presbytery. 
 
 But the question may arise in some minds, " How came this 
 third order to be recognized in the church as a distinct and 
 superior order ?" In reply, we need simply state that, like ali 
 
RIGHTS OF PRESBYTERS. 
 
 243 
 
 other corruptions and abuses, this one fastened itself upon the 
 churcli ahnost imperceptibly, and by slow degrees. At an 
 early age after the apostles, it was thought best that the power 
 of ordination should not be used indiscriminately by-the elders 
 of the church, but for the sake of greater unity, and to prevent 
 as far as possible the abuse of this power by individual pres- 
 byters, its exercise should be limited in most cases to the pre- 
 siding presbyter or elder, whose station as president — added 
 to his greater wisdom and experience — bettor qualified him to 
 judge of the exj)ediency of exercising the power of ordination 
 in any given case. This arrangement was no doubt called for, 
 and was perfectly proper ; indeed, we can discover marks of 
 wisdom and Christian prudence in the same : but it was a 
 mere human arrangement after all, without divine warrant or 
 authority ; without even apostolic example to recommend it ; 
 and when once introduced into, and entailed upon the church 
 as a fixed usage, it is easy to comprehend how new powers 
 might be added to that of ordination, until at length the pre- 
 siding presbyter or bishop claimed the exclusive privilege of 
 conferring orders as a divine right belonging only to the 
 bishop.* 
 
 From these remarks, it can be seen that bishops have no 
 more Scriptural or divine right to ordain, than any simple 
 presbyter in the church ; yet for the sake of peace, harmony? 
 and greater unity, it may be proper for the presbyters to enter 
 
 * Occasion has been taken from a knowledge of the above facts to 
 oppose tlie episcopal office as unnecessary and even danijerous to the 
 liberties of the ch\irch. We should, however, carefully distinguish 
 between the proper use and abuse of a thing. All good things may 
 be abused, and all l)lessings may be perverted ; so with the episco- 
 pacy : good in its de-sign and operations, when properly checked. No 
 genuine protestant doubts the fact of tlie Roman priesthood, or pres- 
 bytery, as such, being a curse instead of a blessing to the world ; but 
 surely it would be wrong to discard the entire body of Christian elders 
 on that account, or to seek the annihilation of either the order or 
 office. 
 
•'im 
 
 
 II 
 
 III I '' 
 I 
 
 i I 
 
 ! i 11 
 
 ! III! i 
 
 1 1 
 
 il I SI:! 
 i 
 
 J r 
 
 u 
 
 KHiarOPAI. MKTIIODmM. 
 
 into a liumun arrangement, Ky witicli tlie pc »ver or privilenro 
 of granting orders may be deh'gatcd to some ono or more of 
 their number. Hut this delegation of power for the time be- 
 ing, cannot alienate even for a moiiient tlie divine right of 
 presbyters to set apart proper persons to the ministry, whi n 
 circumstances seem imj)eriou>ly to demand it. To make this 
 matter in, we will suppose that the sovereign of dreat Britr 
 a'",i, being the fountain of all power and honor in her own 
 dominions, should authoiize her cabinet ministers, or either of 
 them, to confer titles of nobility on whomsoever she sliouM 
 previously select. And suppose, further, that for the sake of 
 greater convenience, the e.ibinct should select one of their 
 number as their agent or representative in this matter, who 
 alone should have a conventional right ofHcially to confer 
 these titles. And sup])0se, further, that this arrangement 
 should become fixed usage without any further instructions 
 from the Queen than those before stated, and that sshen cer- 
 tain changes took place in the cabinet, the succeeding ministers, 
 for good reasons, refused to abide by the above arrangement ; 
 would they not be competent to rescind the rule which had 
 hitherto governed the cabinet, and use the authority given 
 them by their sovereign in conferring these titles? ^^iv ! un- 
 der certain circumstances, might it ii >t be their imperative duty 
 to resume the exercise of their common powers, especially if 
 the minister previously appointed for the purpose had abused 
 his authority, either by refusing to confer titles upon the per- 
 sons selected, or by conferring them upon persons not seh'cted, 
 or by exacting exorbitant sums of money from those on whom 
 titles were conferred? Might it not, I ask, be the solemn duty 
 of the members of the cabinet to resume tiieir delegated pow- 
 ers? It certainly might. Just so in reference to presbyters. 
 Jesus Cln-ist, who selects wliom he will as his ministers, has 
 conferred upon the elders of his church, or either of them, the 
 power of conferring orders upon those previously selected by 
 him. These elders may, for the sake of unity and convenience. 
 
niGMTS OF PUESHYTERS. 
 
 240 
 
 inviiefjo 
 
 KiuvQ tlie personal exorcise of this power, and delegate tlio 
 BHiiio to one or more of tlu'ir number, and m-ty denominate 
 the persons thus deleiij'ited their bishops, pre.*id"nts, superin- 
 tendents, chairmen, moderators, presidinijf eith'rs, ov :niything 
 else th(>y chocse ; l)Ut the persons thus selected remain eldera 
 still, the same in onlcr with their brother eiders, but suj)erior 
 in o(/ic(. And if, as has Ix'Mi the case with moibru bishops, 
 inij)roper and even nngodly persons have been ordained by 
 them to the office of the ministry ; and if, as can also be clearly 
 shown, persons proj)erly (pialitied ami selected to that office by 
 the Head of the Church himself, have by these same prelates 
 been denied ordination, a^ in th(i case of the Uev. Joseph Ben- 
 son and others : oui^ht not the presbytery of the church ovef 
 which these unfaithful bishops j>resid.', to resume the power of 
 ordination, and not only withhold it from im])roper persons, 
 but confer it where the («od of heaven has clearly indicated 
 that it shoulii be conferred 1 Should they not confer the 
 power to ordain and send forth ministers, upon persons who 
 wi'l faithfully discharg'e the duties they o've to God, to his 
 church, and to its divinely comujissioned ministers? 
 
 Such is the episcopacy of the Metliodf-i Episcopal Church in 
 these United States. Such, also, i^ the Presid. ticy of the Brit- 
 ish Wesleyan (Jhurch, and (jther Methodist Churches in Europe 
 and \uierica. Such, also, is the prevairm<^ sentiment and j)rac- 
 tice of every protestant church in the \ orld, excej)tin<j, of 
 course, that branc.i of the church which is governed not by its 
 immediate j)astors, but by a hierarchy, a spiritual aristocracy, 
 an episcopal nobility, as far elevated al)ove the eldership, as the 
 latter are above the laity ; an order of ministers claiming the 
 exclusive possession and use of the " keys of the kingdom of 
 heaven," and exercising the sole right of admitting persons to 
 the ministry, and even to the bosom of the church. From such 
 an exclusive, monopolizing episcopacy as this, we earnestly pray 
 to be delivered ; and we pity the minister, who, supposing 
 there is a divine warrant for such claims, suffers himself to be 
 
240 
 
 KPisr-or'Ai, MKrrinni.SM. 
 
 h 
 
 f- . ?y 
 
 fu far bliiulod l»y error as to witliliDkl from niiiiistcrs mid mr-m- 
 Imth of othfir cliuiehes, an acknovvlodgiiicut of their truo relu- 
 tion to tlio body of Christ. 
 
 We are however happy to know, that while many allow 
 themselves to induluje in uiieharitable ffcliiii^s toward other 
 churehes, there are hundreds of otlnjr ministers, who althongh 
 in the " succession," so called, willinjxly acknowhidu^e the valid- 
 ity of presbyteriaii ordination, and the j)roprinty of its adniinis- 
 tration under certain circumstances, ft was with such viiiws as 
 these, that the " aposths of Metlujdism," himself a " presbyter," 
 and as high in order by divine riLchi, as his (irace the Arch- 
 bishop of Canterbury, set apart (-"rtain persons to the work of 
 the ministry ; — persons who had L(iven indubitable evidence of 
 their being previously callr(l to the work by the Holy (Jhost, 
 but who were refused ordination by the Knglish I'i-rarchy. On 
 the same principle, Mr. Wesley, while as yet there were no 
 Methodist presbyters in America, appointed a fellow-prcjsbyter, 
 Dr. Coke, to go and confer ordination uj)on those men of God, 
 who (while other pastors fled, and left their Hocks to perish in 
 the wilderness) maintained their ground in the midst of dan- 
 ger, and fed their people witli the bread of life. It is true, as 
 before stated, that Mr. Wesley, as a member and niinister of 
 the Church of I'Jigland, preferred an e])iscopal form of church 
 government, and in accordance with his expressed wish, the 
 early preachers formed themselves and flock into an episcopal 
 church, and ordained men as deacons, elders, and superintend- 
 ents ; but in the view of Mr. Wesley, Dr. Coke, and the preach- 
 ers ordained by him, there was a wide difterence between a 
 high-toned, aristocratic, bombastic e[)iscopacy, such as prevailed 
 in England and Rome, and a moderate episcopal superintend- 
 ency, such as prevailed among the Moravians, Waldenses, and 
 German Lutherans. They knew jiow to distinguish between 
 an order and an office ; between the abuses of a lordly, purse- 
 proud hierarchy, and the simplicity and utility of an apostolic 
 superintendency, and wisely and prudently — as the history of 
 
MKTHOniST suocKsaroN. 
 
 247 
 
 till! past sixty-seten years fully doinonstratfts — orjijatiizcd in ac- 
 onlaiici! with tlio wishes of the father of Mcthoflism, a system 
 of ehurch <i;overntnetjt, wliieli for siinpiieity, moderation, unity, 
 and eflicient )noral power, challenges the admiration of the 
 Christian world ! 
 
 This system of church povornmoi *. niit,dit well ho denomi- 
 natinl a prcxhi/trridu ejjincojHirf/, as it embraces the advantaj^es 
 of both the presbyterian and ('piseopal forms of government, and 
 rejects whatever is sujterthiou.-^' and unnecessary in either one or 
 the other. A system, in a word, which teaches the validity of 
 presbyterian ordination, with, at the same time, an episcopal 
 superintetidency. 
 
 But it is said, that the " Methodist Kpiscojial succession is 
 sjiurious, because it cannot be traced back further than the time 
 of Wesley." In reply, we may remark tiiat we have no desire 
 to trace it back any furtlujr ; that even if wi; could succeed in 
 tracing the same back to the Romish line, the result would by 
 no means add to our honor as a church, or the validity of our 
 ministerial acts. The " succession" is too rotten for us to de- 
 sire any ailinity with it, or de[iendence on it, or descent from it. 
 Such a succession as we have, thank (rod ! is from a pure 
 source, carried down through a pure stream, and destined, we 
 trust, to retain its purity, till time is no longer. 
 
 We may further reply, that on the ground of the ministerial 
 parity of bishops and presbyters, we have the succession as truly 
 and sciipturally as any other e[)iscopal church on earth. IJut 
 to let this view of the subject pass, it slunild be n'Uiembered by 
 the objectors, that the clergy of the English church and her 
 American daughter cannot trace Ihelr successio!i back further 
 tl'.an the time of the Refortnati(jn under Luther. We have 
 before proved, that prior to the Reformation, tlu; English church, 
 received her ordinations from Rome ; that in fact, as a church, 
 fhe was part and parcel of the Church of Rome. All her eccle- 
 siastical authority was derived from the Pope. All her arch- 
 bishops and bishops were appointed either directly or indirectly 
 
i ' 
 
 •248 
 
 EHI8C0HAL MEIHOUISM. 
 
 ■^1! 
 
 by liim, or at least with his cousctit and apiirobatioii, and evenj 
 une of said bislions took an oatli of obiMliciici; to the Pojio, as 
 an imlispensable prercijuisite to consecration. * 
 
 Now if the Pope, as universal bishop, and as the vicegerent 
 of Jesus Clirist, had a scriptural right to ajjpoint and ordain 
 these bishops, on the sworn promise; of their obedience to him 
 as their head ; he had also, when their consecration oath was 
 violated by disobedience and opposition, the scriptural right to 
 depose tlu'iu from their otlice of bishoj), so that in the lattei 
 case, the powers ot bishops being withdrawn, all their subse- 
 quent acts as bisho])s would be null and void. It is therefore 
 a matter of no little importance to know that such depositions 
 did take j)lace. Bishops and archbishojis were not only de- 
 posed by the Pope, but excotnmunicated from the church. 
 What then became of their j»revious official authority to or- 
 dain, and of what value were their acts, subseipKMit to the {)e- 
 riod of their deposition and expulsion ^ And yet these very 
 bishops continued, in spite of the Pojie's anathema, to adminis- 
 ter the functions of their ollice. We may well adniire their 
 courage and independence, but we must coid'ess that the suc- 
 cession here came to a stand. Here we meet with other asser- 
 tions, namely : " that the ecclesiastical authorities at Home, 
 
 * 'I'hc followin;^ is the fttrin of oath taken by such l)islu)ps : " 1, 
 
 N , iVimi tliis hour, will be I'aith.l'iil and oljedieiit to my hjtd N 
 
 Pope, and to liis suci'css(»rs ; tlie couii-el that Ihey sliall (U'iiver to i.ie, 
 I will reveal to no one to their (laniai,'o. I will he their helper in rc- 
 taininu,- the pap-acy and royalties of SI. l*(>ter, and F will defend them 
 against, every man. I will be careful to jiroscrvo, defend, and |)romote 
 the rights, honor, privilei^es, and authority of the pope, f will not be 
 (a l)arty) in any counsel, deed, or treaty, in wliicii nuiy he devi>ed any- 
 thing sinister against the pope, or prejudi(nal to his per>on, rights, or 
 jiuwfjr : and if 1 sliall knort' any such tiling to he under discussion by 
 nny jiarties soever, I will hinder it as far a-* 1 am ahle, and as soon as 
 1 know it, I will signify it to my lord the Pope. The apostolic man- 
 dates I will observe with all my powers, and [ will cause them to be 
 observed by others. ]ii;uKrics and Reukls against my lord the Pope, 
 I will persecute U7id attack." 
 
ONCE A uiaiior always a bishop. 
 
 249 
 
 who conferred ordination on the English bishops and clergy, 
 had no power to depose them ;" " th.it the episcopal and min- 
 isterial power once (jivcn, can never be taken away ;" " that 
 once a hishop, always a bishop ; once a jiriest, always a priest." 
 This is straiiLi'e loijic ! It' this reasoninu; is correct, it will follow 
 that Judas Iscariot, aft(^r he betrayed his J^ord, would, without 
 repentance; or contrition, have always remained a true apostle 
 as long as i;'- lived ; notwithstanding the apostle I'eter asserts, 
 that "from his vninistry and apostleship, Judas, by transgres- 
 sion, _/(//." JIad Judas lived for many years after his trans- 
 gression — had he been as wicked and persecuting as Nero him- 
 self — had he become an apostate from Christianity — yet would 
 ho have been (if the above reasoning is correct) an apostle still. 
 Had all the a})ostles combined in deposing hiiii, lie might have 
 laughed them in the face, and exclaimed — '' once a bishop, al- 
 ways a bishop ; once an apostle, always an aj)ostle." Who 
 does not see the glaring absurdity of such a doctrine as tliis ? 
 a doctrine so utterly destitute of reason that we wonder that 
 any man " pretending to holy orders," or to any degree of dis- 
 C(!rnment, or common sense, should be found guilty of main- 
 taining it. ])Ut let ns examine this jioint a little further. On 
 the {irinciples of high churchmen, the Roman Catholic Church, 
 before the Reformation, wan: either the true church of Christ, or 
 it was not. If it ivas, its acts of deposition and exconmiunica- 
 tion must have been ee^ually valid with its acts of admission 
 and ordination, so that every deposed priest, or bisliop, became 
 a mere layman ; consequently the subsenuent ))ri'tended official 
 acts of these persons could not be worth a straw. In proof of 
 this •'^'■e ^hitt. xvi. 18, 19— where Christ says to Peter, "Thou 
 art I'eter ; and upon this rock will I build my church," cl'c. 
 " And T will give utito thee tlie keys of the king(h)m of heaven ; 
 and whatsoever thou slialt bind on earth, shall be bound iu 
 heaven ; and whatsoever thou shalt loose on earth, shall be 
 loosed in heaven." ()n the supposition, then, that the Church 
 of Rome was, before the Reformation, the true church, the Pope 
 
 ■: \l 
 
 
 I i 
 
ii Hi 
 
 li 
 
 ii 
 
 '"'M\ 
 
 'I ' '-'!■■', 
 
 I S- 
 
 ;. - / . 
 
 2,-0 
 
 EI^ISCOPAL MKTIIODISM. 
 
 must liavt been a h'yitim;ite and regular successor of the apos- 
 tle I'eter, to whom was committed the keys of the kingdom, 
 with the original power of ".'iiding, and loosing ; and as the 
 autliority to bind, and loose, was general in its application, it is 
 evident that *^ whatsoever''^ the I'ope "bound'' on earth by his 
 bulls, or " loosed" l.)y his excommunications, was bound or 
 loosed in heaven — whether layman, deacon, priest, or bishop. 
 Where then is the En<;lish succession ? l>ut if the lloman 
 Catholic Church before the Reformation was not the true church 
 of Jesus Christ, of what virtue were her previous acts of ordi- 
 nation ? If she was not the true church, she must have been 
 a spurious one, her official acts spurious, her ordinations spu- 
 rious, and thus the succession be a spurious succession. 
 
 We are not particular which of these horns of a dilemma 
 the successionists may prefer; for our own part, we are thank- 
 ful that we are not obliged to iiang upon either, as wo repudi- 
 ate the whole system of apostolical succession as a humbug, a 
 cheat, a delusion of the devil, wherewith to beguile unstable 
 souls from the true fold of Christ. No ! the true test of a gos- 
 pel ministry and a gospel church is success, and not succession. 
 Christ says of his true ministers, by their fruits ye shall know 
 them ; while [irelatical usurpers exclaim, by the succession-list 
 ye shall know them ; " Examine this list,!' say they, " and if 
 y<;u find a regular series of names, from that of the person 
 whose claim you are inquiring into, back to that of the apostle 
 Peter, you may rest assured such a person is in the true suc- 
 cession ; no m ater what his moral character ; no matter what 
 liis natural or acquired fitness for the office ; no matter what 
 his want of success in calling sinners to repentance ; if his name 
 is only on the list, he is a true minister uf Jesus Christ. l)Ut 
 if his name is not on the list, if he has the piety of John, the 
 eloquence of Apollos, the Christian boldness of I'eter, and the 
 success of Paul, yet is he no minister, but an intruder into the 
 sacred office, a mere teacher pretending to holy orders. Vea ! 
 if he can appeal, as Paul, to the thousands converted through 
 
OBJECTIONS TO HIGH CHURCH CLAIMS. 
 
 251 
 
 his iiistrumentulity, and say, ' The seals of my apostleship are 
 ye in the Lord ;' and ' ye are our epistles written in our hearts 
 known and read of all men,' yet, if his name is not on the list, 
 he is no ministe, — the congregations which he serves are with- 
 out the gospel, without sacraments, without church-member- 
 filiip, and without an interest in the kingdom of God." 
 
 Now what high-toned arrogance is this ! Xay ! wliat down- 
 right imj)ud(ince to unchristiaiiize nearly every protestant church 
 in tlie Christian world ! Methodists, Baptists, I'resbyterians, 
 Lutht-rans, I'rotestants of France, Independents, Quakers, (fee, 
 must all be contented with the position of heathens, having an 
 interest only in the " uncovenanted mercies of God !" 
 
 We are now prepared, l)y way of rec;i,pitulation and infer- 
 ence, to state a few leading objectiotis to the doctrine of apos- 
 tolic succession, as held by the high church party. And 1st, 
 we object to the claims because they are loithnat divine ivar- 
 raiit. \V(i defy the most learned prelate to place his finger on 
 the passage of Scripture from which the justice of these claims 
 may be even inferred — Christ says to his true ministers, " Lo I 
 am with you alway, even unto the end of the world ;" but he 
 nowhere states that they must be ordained by those who have 
 passed through a triple consecration. 
 
 2d. We object to tlu; claims of uninterrui>ted succession be- 
 cause the history of the Christian church is in direct opposition 
 to them. Even popish historians, and the most accredited 
 writers in tlie Church of England, prove the falsity of these 
 claims, and show beyond a doubt that this doctrine is a "cun- 
 ningly devised fable." 
 
 3d. We oiiiect to these claims aujain, because tlie bri<xhtest 
 ornaments that ever graced the ejjiscopal chair, in the English 
 and American Episcopal Churehes, have; denied the validity of 
 tlie same. We instance only the following Archbishops and 
 Bishops : Cranmer, Whitgift, Grindai, Eeighton, Jewt 1, Whitta- 
 ker, iteynolds, Tillottson, Burnet, Stillingtleet, lloadley, Usher 
 Dowman, Croft, Hall, Bancroft, Andrews, Forbes, Wake, Chil- 
 
 18 
 
252 
 
 KJ'ISCOI'AL METHODISM, 
 
 'I! 
 
 linL,^\vortl), and White, the latter being the tiiht bishop of tlic 
 I'rotestaiit Episcopal Church in America. These eminent 
 P^piscopalian prelates, with hiiiulrcds of others, have borne um- 
 ple testimony in favor of our position, and in oj>position to 
 these claims. 
 
 4th. V\\', ol)ject to those claims, because that to yii-ld to 
 them, would be entailing upon the churi'h a lordl)' hierarchy, 
 and that, too, under the pretence that it is by divine right ; 
 while Jesus taught his disciph's to "call no man x\raster upon 
 earth ;'' for, saith he, " (jne is your Master, even Christ, and all 
 ye are brethren.'" IJesides : a pretended sujieriority of this 
 kind requires a corresponding amount of means to sustain it ; 
 hence, the Archbishop of Catiterbury and his brother prelates, 
 must have from twenty-five^ thousand to one hundred thousand 
 dollars each, per annum, and the other clergy in ])roportion to 
 their rank ; while the bishojis of the Protestant Episcopal 
 Church in America, although not rceiving as nnich, have cer- 
 tainly much larger salaries than are necessary for their com- 
 fortable su])port. 
 
 5th. This system, and these claims, have a tendency to fos- 
 ter a spirit o\' pride and vain-glory. Who ha-; not witnessed 
 with pain and mental distress, the lordly air and h.'Uighty 
 nearing of some who profess to be ministers of the uwx-k and 
 lowly Jesus, who said to his <lisciples, " He that will be the 
 greatest among you, let him be your servant!"' An<l i.> it not 
 
 ' ' is 
 
 prop 
 
 er inference, that whatever tends to exalt man in h 
 
 own eyes, by giving him a fancied superiority (jver others, can- 
 not be of God ? 
 
 A 0th objection to these claims is, that they nourish a sj/irit 
 of bigotry and sectarianism. "'I''-' tcni] 
 
 )l(! O 
 
 f the Lord art 
 
 w 
 
 e!" and, " We thaidv th.-.'. ''> C>j,j, ;!;;i' we are not as other 
 
 men 
 
 are — without the churcii. 
 
 V'lUO!.! 
 
 t 'h< 
 
 'inistry, wi 
 
 thout 
 
 the sacraments, or even as thes 
 
 lO- 
 
 deluded dissenters 
 
 "We are tln^ only true church; all o'i er professed Christiana 
 are entitled onl\' to the uncovenanted mercies of God, the saino 
 
OBJECTIONS TO IIIOr{ CHURCH CLAIMS. 
 
 253 
 
 (>f tllO 
 
 'miiiont 
 ■iw. lim- 
 it i(jii to 
 
 as lioathetip who have no church, no ministry, no sacraments." 
 In perfect keeping with the above pharisaic languaixc, are the 
 otficial reports of some of the diocesan "successors." When 
 describing their visits to certain places, they speak of the p]pis- 
 copal " Church," the " Presbyterian meeting-hous(>," the " Bap- 
 tist liouse of worship," the " Metiiodist chapel," &c. Hence, 
 also, while they gladly avail themselves, in cases of necessity 
 of the proU'ered use of these " meeting-houses" and " places of 
 worship," tli(!y never are known to reciprocate the favor, by 
 inviting clergymen of other denominations to the use of their 
 " clnirches." 
 
 7th. A lordly liierarchy, in its legitimate consequences, en- 
 dangers the stability and perpetuity of rej)ublican institutions. 
 James I. of England, with a greater knowledge of human na- 
 ture tlian is generally ascribed to him, wittily s;iid, " No Bishop, 
 no King." That is, " Without bishoj.s, monarchy cannot ex- 
 ist." The truth of this remark has been exemplitied in every 
 age, proving that it requires the aid of an aristocratic order of 
 the clergy, to sustain the pillars of a moiiarch's throne ; and 
 that without such aid and support, monarchies cannot exist. 
 But the above saying of the king might very well be reversed, 
 "No King, no liishoj)," understanding the latter term iti the 
 same sense as it is used by "apostolic" pretenders. Who does 
 not see, that, under the p\n'e and genial influences of repub- 
 lican institutions, the high claims before alluded to, never have 
 been, and never can b(j yielded to, l)y a free and sovereign 
 people ? And although diocesan prelates may ostentatiously 
 style themselves " l)islu)p of New York," '• liishop of New 
 Jersey," " JJishop of Maryland," and may renew their etlorts to 
 have the few thousands of their Israel dignified with the name 
 of the "(.'hurch of the United States," yet it will be many long 
 years, we trust, before their aml)ition is gratitiud, by the con- 
 sent of the mass of the population. When such consent is 
 given to these exclusive claims, then farewell to rei)ublicanisra, 
 liberty, and happiness. 
 
 
 I ' ii 
 
li 
 
 aiii! dill 
 
 ! mm 
 ' mm] 
 
 m 
 i 
 
 I 
 
 i 
 
 1! , 1(1 
 
 ■1|| 
 
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 1 
 
 4 
 
 liii 
 
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 lif 
 
 IN r!f 
 
 254 
 
 EPISCOPAL METHODISM. 
 
 8tli. Wc object, finally, to tlicse claims, that they trifle with 
 the interests of the souls of men ; basincj, as they do, the sal- 
 vation of the soul upon a connection with a church in which 
 the "succession" is found; while they deny em|)hatically the 
 scriptural doctrine of regeneration, anil the necessity of " holi- 
 ness, without which no man shall see the Lord ;" and that 
 while they " tithe mint and cummin," and insist on the neces- 
 sity of a "regular succession," they neglect the "weightier 
 matters of the law, judguKMit, mercy, and faith." 
 
 These objtjctions are lu-ged, not against the Kpisropal Church 
 as such, but simply against the unwarrantable j)n'tensions of a 
 portion of said church, who stigmatize all others as heretics, 
 schismatics, and heathen. 
 
 Having thus examined the claims of those who "say they 
 are apostles," or the exclusive descendants and successors of 
 the apostles; having "tried" them, and proved that they "are 
 not" what tlicy profess to Ik; ; having shown that these preten- 
 sions are not well founded, it will be utmecessary to remind the 
 reader, that we have brought no railing accusation against the 
 pjiglish or American Episcoi)al Churches. We have not at- 
 tem])ted to deny their position as important branches of the 
 Churcii of Christ. We have not called in <[uestion the piety 
 or learning of their ministers; we say nothing against their 
 form (jf chinch government, however much we may differ from 
 thcTn in opinion on this point; we have not assailed their doc- 
 trines and liturgy ; we have not refused to acknowledge them 
 as true successors of the apostles ; we have said not a word 
 against their rites and ceremonies ; we have not whispered a 
 syllable against their priestly robes or episcopal vestments ; on 
 every one of these points, we probably differ from them in 
 opinion ; but still, in regard to such secondary in;itters, our 
 motto is, " Live, and let live." Our only object has l)een to 
 show the folly of claiming an crcltislve right to tlie kingdom 
 of God, by virtue of a mysterious episcopal unction, handed 
 down from generation to generation. What we have written 
 
ORIGIN OF MEiriODIST KI'ISCOI'ACY. 
 
 255 
 
 has been merely on the defensive. If higli church episcopa- 
 H.iiis will not unchurch us, we certainly shall not try to un- 
 church them ; and even if they will persist in their wholesale 
 denunciations, we can but pity, and pray for them ; knowing, 
 as we do, that it is not the imposition of a bishop's hands that 
 will prepare the soul of eitlu^r minister or lay member for 
 heaven, but " that, in every nation, he that feareth God and 
 worketh righteousness, is accepted with him;" and that " not 
 every one that saitli. Lord, Lord ! shall enter into the kingdom 
 of heaven ; but he that doeth the will of my Father which is 
 in heav(in." 
 
 We will close this section by adoptini:, the beautiful language 
 of the e[)iscopal liturgy, which 1 would to God were written 
 on the tablets of the hearts of those who so frequently re- 
 peat it : — 
 
 "From all blin(hiess of heart; from pride, vain-glory, and 
 hypocrisy ; from envy, hatred, and malice, and all uncharita- 
 bleness : 
 
 " Good Lord deliver us." 
 
 Amen. 
 SECTION IV. 
 
 
 OHKJIN OV MKTiiODIST lil'lSCd'ACY, itC. 
 
 In the two former sections we have attempted to show the 
 absurdity of the claims of the high churchmen in rolati(^n to an 
 uninterrupted succession from the apostles. The object of the 
 present section is to show the origin and scriptural character of 
 the superintendency of tlx; Methodist Episcopal Cluu'cli. 
 
 We have more than once asserted in this work, that .lohn 
 Wesley was, under (rod, the father and founder of Metliodism. 
 ]^y referring to I)Ook I. of this work, the reader will learn that 
 the rise of Methodism in America in 1^66, was owiuj to the 
 indefatigable exertions of a few local )>reachers, who, having 
 emigrated from Europe, introduced the doctrines and cus- 
 
 •I' I 
 
 Si >f 
 
256 
 
 KT'l.SCOrAI, MKTUODISM. 
 
 liilil 
 
 >:m 
 
 m" n 
 
 A 
 
 toins of McUiodism into America; that vvlion the Societies and 
 monibers bocanie more niimeron*-, Mr. Wesley sent over a 
 number of regiilar tmvt'llinf^ preacliers ; tliat tliroui^li tlie hi 
 bors of the; latter, the cause continued to spread and grow, even 
 amidst all the excitement of the war of tlie revolution ; so that 
 at the dose thereof, it was found that a large increase iiad 
 been made during the continuance of hostilities. Wo have 
 also adverted to the fact, that in 1V84, Mr. Wesley provided a 
 superintendency, or ejnscopacy, for his Societies in America. 
 As, however, the episcopacy of tlie Methodist Church has been 
 violently assailed, not only by the successionists before allud(!d 
 to, but by non-episcopal writers and divines, it seems necessary 
 to make a few additional remarks in the ])rescnt section, in re- 
 lation to its origin and true character. 
 
 As stated in the first section of this book, not only non-epis- 
 copal writers have denied the intention of Mr. Wesley to estab- 
 lish an Ej)iKC(>pal form of church government in America, but 
 by at least one Methodist Kj»iscopal writer, the same denial has 
 been exjiressed. The ])roof furnished by such persons is usu- 
 ally the celebrated and often-quoted letter of Mr. Wesley to 
 T3ishop Asbury, a co})y of which we prefer to give the reader, 
 that he may judge of its contents, and of the validity of the 
 objections founded on the same. 
 
 " To TiiE IiEV. FiiANCis AsnuuY : 
 
 ''London, Sept. 20, 1788. 
 
 " There is indeed a wide diflerence between the relation 
 wherein you stand to the Americans, and the relation wherein 
 I stand to all the Methodists : I ;im, under God, the father of 
 the whole family. Therefore 1 naturally care for you all, in a 
 manner no other pcrstni can do. Therefore F, in a measure, 
 provide for you all : for the supplies which Dr. Coke provides 
 for you, he would not provide, were it not for me — were it not 
 that I not only permit him to collect, but also support him in 
 Bo doing. 
 
 .y^ 
 
ir 
 
 WKSLICy'S LKlTKIt TO IHSIIUI' AaUUKY. 
 
 257 
 
 |tios and 
 over a 
 tlif la 
 
 |)\v, cvon 
 
 so that 
 
 ("ase had 
 
 'o have 
 
 f)vi(l('d a 
 
 inicrioa. 
 
 lias been 
 
 " But in one point, my dear brothcn-, I am a little afraid both 
 ro\i and the doctor diller from me — I study to be littb: — you 
 study to be (jnal : 1 ore/) — you strut aloiii;. J found a nchool 
 — y(»u a collciH' ! — nay, and call it after ycnir own names. O, 
 beware; ! do not seek to bo somethiri;^. Let me be nothing, 
 and 'Christ be all in all.' 
 
 " One instance of this your greatness^ has given me great 
 concern, ilow can you — how dare you sutler yoursi-lf to bo 
 called a hisJiDp ? I shudder and start at the very thought ! 
 Men may call me a knave, and a fool, a rascal, a scoundrel, and 
 I am content : but they shall never, by \r\y consent, call me a 
 hisho/). Vov my sake, for (Jod's sake, for Christ's sake, j)ut a 
 full end to this. Let the Presbyterians do what they please — 
 but let the Methodists know their calling better, 
 
 "Thus, my dear l^'ranky, I have told you all that is in my 
 heart : and let this, when f am no mon; seen, bear witness 
 how sincerely I am your alK olionate friend and brother, 
 
 "J. AVkslky." 
 
 ^■^ 
 
 To understand the full force and meaning of the above let- 
 ter, it is necessary to take into consideration the occasicjn which 
 called for its being written, it will Ix; remembered by the 
 read'jr, that when Dr. Coke was ordained to the superintendency 
 of tlie Methodist Lpiscoj>al Church by Mr. Wesley himself, the 
 latter directed him to set a[)art Francis Asbury to the same 
 
 s. in an emnhatic sense, the apostle of 
 
 '■y 
 
 American Methodism, and had, many years before his ordina- 
 tion as bishop, been ajipointed by Mr. Wesley as his (Jeneral 
 
 issistaiit in Atnerica. 
 
 II 
 
 e wa- 
 
 lowever, supersiM 
 
 led 
 
 jy 
 
 th 
 
 ore ('Xi)criencec 
 
 Rjipointment of Mr. llankin, an older and m 
 preacher, who being sent to America by Mr. ^V^'sley, was ap- 
 pointed General Assistant in the place of Mr. Asbury. 'i his a[)- 
 pointment does not appear to h; 
 
 ive mven very u'eneral satisiac- 
 tion to the preachers or people in America, inasmuch as they 
 supposed that Mr. Asbury, from his long residence among 
 
 f ' 
 
 ■ ■ i 
 
2.^8 
 
 EJ'iaCOJ'AI, MKTHOUISM. 
 
 them, was tlin ht'ttcr ({Uiilifiud df' tha two tor the oflico of supcr- 
 iiit<!ii(loiit. Tliis opinion of tlit! people was well known ti; .Mr. 
 Rankin, and may account, in part, for liis rather short stay in 
 America. Upon his return to Kn^iand, Mr. Asbury was again 
 invested with the honors and responsibilities of the (JeiiLTal 
 Superinteiideney. It was quite natural that Mr. liankin, under 
 these circu?nstances, should view Mr. Asljury somewhat in the 
 hght of a rival, and that, heiiii^ j)rejudieed aj^ainst him, he 
 should, after his arrival in l*jii,dand, so far ()])erate upon thu 
 mind of Mr. Wesley, as to induce the fear that Mr. Asbury wa^ 
 an ambitious and asi)iring man. it is evident, however, from 
 the subse(iuent aj)pointment of Mr. Aslniry l)y Mr. Wesley, 
 that whatever fears the latter might, have; indulged in, tli.-y 
 l)ad greatly subsided ; so much so, that Mr. Asbury was ciiti 
 tied to his fullest conlidence, as a man, and Christian minister. 
 Hence, in acconhmce with the wishes of the American preach- 
 ers and people, that under any system of ecclesiastical govern- 
 ment which Mr. Wesley might provide for his Soeietit^s in 
 America, Mr. Asbury might be placed at the head of aftiiirs, 
 provision was made by the former to elevate the hitter to tlie 
 joint superinteiideney of the church that was soon to be organ- 
 ized by his agent Doctor C(jke. After the said organization 
 had taken place, and Mr. Asbury liad become a joint superin- 
 tendent, tlie American ])reachers, aware that Mr. Wesley had 
 intended tlie organization of an Episcopal Church, in the i)roper 
 sense of that word, and if so, that the title bishop was more 
 scriptural and expressive than that of superintendent, began to 
 employ the former term in their addresses to those who filled 
 that oHice, and the latter, in accordance with the expressed 
 wishes of the people, allowed themselves to bo addressed by 
 that title. 
 
 The assunij)tion of the title bishop, re-awakened the fears in 
 which Mr. W\'sley had before indulged in reference to Mr. As- 
 'jury's ambition. He, being accustomed from early life to asso- 
 ciate with the title bishop all that is pompous and splendid — 
 
WESLKY S CREDHNTIALS TO l)H. COKK 
 
 SAD 
 
 i<»f super- 
 
 vn to Mr. 
 
 I't. sl;iv in 
 
 has again 
 
 (ieiltTill 
 
 ill, undtT 
 liat ill tlio 
 liini, lie 
 uj)on tim 
 l)ury was, 
 vcr, from 
 . \\\.sl.y, 
 ill, tlicy 
 was ciiti 
 niiiiister. 
 II ])r{'ac'Ii- 
 goveni- 
 cictics in 
 of aiiiiirs, 
 ter to the 
 bo organ- 
 janization 
 t supc'iin- 
 .'sley liad 
 lie proper 
 vas more 
 began to 
 vho 111 led 
 .'xpresscd 
 I'essed by 
 
 [! fears in 
 i Mr. As- 
 i to asso- 
 lendid — 
 
 all that is costly and aristocratic, and having been inlbrtned 
 that Mr. AslMiry had become aml)itious, and was thirsting for 
 dominion, and tiiat h" (^onld not bear an cipial, ito. tfec, all of 
 which charges U'csre tle^ oH'spring o'.' j'-alousy and disappointed 
 iiiibilioM on the part of a rival, led .Mr. W'.slcy to bcliine that 
 rc|)roor had in fact bc(.-omi! necessary, and hciici' the letter 
 above (piloted, from v/hieh the opponents of Methodist ]']j)".seo- 
 p;i.cy have drawn the f(jllowing coiichisions. (I.) That Mr. 
 AVislcy did not design the establisjimmt of a Mt!tho(list J^Jjjis- 
 cdjxil (Jhurch in America. (_'.) That he did not int'-nd that 
 
 1 )r. Cok 
 
 ike and Mr. Asbury should be;, in any sense whatever, 
 bishops of the chnreii which he authorized the former to organ- 
 ize. '\n examination of th(.'se two points will therefore demand 
 attention. 
 
 On the second (hvy of Sejttember, I 784, >[r. Wesley — having 
 liad the condition of his Ami.'riean Societies under consideration 
 for a length of lime, jind believing it to be his imj)erative duty 
 to j)rovide the ministry and sacraments for these " sheep in the 
 wilderness," — associated with hims<'lf l)r. (,\)ke and the Rev. 
 Mr. (Jn'ighton, both of whom, like himself, were presbyters of 
 the Church of England, and pinecedcd to ordain Thoiiicas 
 Vasey and Kichard Whatcoat to the office of elders or presby- 
 ters in the church of God ; and then, b(,'ing assisted by Mr. 
 Creighton and the two newly ordained presbyters, -^ .oceeded to 
 ordain Vr. Coke to the office of Superintendent of the Methodist 
 Societies in America, and gave him the following credentials : — 
 
 • 
 
 " 1o all to whom those presents sli.ll come, John Wesley, late 
 Fellow of Lincoln College in Oxt'op], Presbyter of th(> (."liurch 
 of Kngland, sendeth greeting : 
 
 W 
 
 Kjreas many o 
 
 f th 
 
 pool 
 
 ■lie 1 
 
 n tl 
 
 le soutnern 
 
 th 
 
 pr 
 
 ovmc 
 
 ;es of 
 
 North America, who dijsire to continue under my care, and still 
 adhere to the doctrine and di^:cip!ine of the Church of England, 
 are greatly distressed for w;int of ministers to administer the 
 sacianients of baptism and the Lord's Supper, according to the 
 
 
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 EPISCOPAL MRTHODTSM. 
 
 usage of the same church ; and whereas there does not appear 
 to be any otlier way of supplying them with ministers : — 
 
 " Know all men, that /, John Wesley, think myself to be 
 providentially called, at this time, to set apart some persons 
 for the work of the ministry in America. And therefore, un- 
 der the protection of Almighty God, and with a single eye to 
 his glory, I have this day set apart as a superintendent, by the 
 imposition of my hands and prayer (being assisted by other 
 ordained ministers), Thomas Coke, doctor of civil law, a pres- 
 byter of the Church of England, and a man whom I judge to 
 be well qualified for that great work. And I do hereby rec- 
 ommend him to all whom it may concern, as a fit person to 
 preside over the flock of Christ. 
 
 " In testimony whereof, I have hereunto set my hand and 
 seal, this second day of September, in the year of our Lord 
 one thousand seven hundred and eighty-four. 
 
 "John Wesley." 
 
 In examining the above testimonial of Dr. Coke's ordination, 
 the reader will observe, that one of Mr. Wesley's declared rea- 
 sons for the same, is, that his people in North America "still 
 adhere to the doctrines and discipline of the Church of Eng- 
 land." Now, the inquiry naturally arises, whether, in view of 
 such adherence on the part of the Americans to the discipline 
 of the Church of England, and especially in view of the fact, 
 that Mr. Wesley gives such adherence as a reason for his acts 
 in the premises, he would have entailed upon his children a 
 form of church government as unlike the form of the Church 
 of England as it was possible to make it, if so be that he in- 
 tended a Presbyterian, a Congregational, or any other non- 
 episcopal form ? The only reasonable answer is, that such 
 being the desire of the Americans to adhere to the discipline 
 of the Church of England, Mr. Wesley was disposed to meet 
 that desire in the best wiiy he possibly could, by giving them 
 a form of ecclesiiiatical government, as nearly like that of the. 
 Church of England, as circumstances would admit of. B#r 
 
 V.K 
 
 4 
 
I^WP 
 
 i^lmi 
 
 wmmmm 
 
 WEST.EY'S letter to METHODISTS IN AMERICA. 261 
 
 the purpose of throwing still farther light on this subject, we 
 will also favor the reader with the hotter winch Mr. Wesley 
 gave to Dr. Coke for the brethren in America, and which he 
 wished the doctor to publish as extensively as possible on his 
 arrival : — 
 
 ^^ Bristol, September 10, V.64. 
 
 "To Dr. Coke, Mr. Asbury, and our brethren in North 
 America. 
 
 " By a very uncommon train of providences, many of the 
 provinces of North America are totally disjoined from the 
 mother country, and erected into independent states. The 
 English ijoverninmt has no authority over them, either civil or 
 ecclesiastical, any more than over the States of Holland. A 
 civil authority is exercised over tliem, partly by the Congress, 
 partly by the provincial assemblies. But no one either claims 
 or exercises any ecclesiastical authority at all. In this peculiar 
 situation, thousands of the inhabitants of these States desire 
 my advice ; and in compliance with their desire I have diawn 
 up a little sketch. Lord King's Account of the Primitive 
 Church convinced me, many years ago, that bishops and pres- 
 byters are the same order, ancj consequently have the same 
 right to ordain. For many years I have been importuned, 
 from time to time, to exercise this right, by ordaining part of 
 our travelling preachers. But I have still refused, not only for 
 peace' sake, but because I was determined as little as possible 
 to violate the established order of the national church, to which 
 I belonged. 
 
 "But the case is widely different between England and 
 North America. Here there are bishops who have a legal 
 jurisdiction. In America there are none, neither any parish 
 ministers ; so that, for some hundreds of miles together, there 
 is none either to baptize or to administer the Lord's Supper. 
 Here, therefore, my scruples wore at an end ; and I conceive 
 myself at full liberty, as I violate no order, and invade no 
 nHtn's right, by appointing and sending laborers into the harvest. 
 
262 
 
 EPISCOPAL METHODISM. 
 
 " I have accordingly appointed Dr. Coke and Mr. Franci;* 
 Asbury to be joint sii[)t'rintendents over our brethren in North 
 America; as also Richard Whatcoat and Thomas Vasey, to 
 act as elders among them, by baptizing and administering the 
 Lord's supper. And I have prepared a liturgy little ditt'ering 
 from that of the Church of England (I think the best consti- 
 tuted national church in the world), which I advise all tlie 
 travelling preachers to use on the Lord's day, in all the con- 
 gregations, reading the litany only on Wednesdays and Fri- 
 days, and praying extempore on all other days. I advise, also, 
 the elders to administer the supper of the Lord, on every 
 Lord's day. 
 
 " If any one will point out a more rational and scriptural 
 way of feeding and guiding these poor sheep in the wilderness, 
 I will gladly embrace it. At present, I cannot see any better 
 method than ihat I have taken. 
 
 "It has, indeed, been proposed to desire the English bishops 
 to ordain part of our preachers for America. Hut to this I 
 object: L I desired the bishop of London to ordain one, but 
 could not prevail. 2. If they consented, we know the slow- 
 ness of their proceedings ; but the matter admits of no delay. 
 3. If they were to ordain them pow, they would expect to 
 govern them hereafter. And how grievously would this en- 
 tangle us ! 4. As our American brethren are totally disen- 
 tangled both from the state and the English hierarchy, we 
 dare not entangle them again, either with the one or the other. 
 They are now at full liberty, simply to follow the Scriptures 
 and the primitive church. And we judge it best that they 
 should stand ftist in that liberty wherewith God has so strangely 
 made them free. Johv Wesley." 
 
 This letter proves: (1.) That the office to which Dr. Coke 
 had been ordained, and Mr. Asbury had been appointed by 
 Mr. Wesley, was superior to the office of a presbyter or elder ; 
 else why ordain Dr. Coke, when he had been for years in- 
 
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 i\- 
 
ym"^^ 
 
 tmrnm 
 
 _i ' 1^^B>' 
 
 . *m: ^c 
 
 THE TERM " BISHOP." 
 
 263 
 
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 ■ .1: 
 
 fim^ 
 
 ^^ 
 
 
 vested with full presbyterial powers by the Church of England ? 
 (Jn a contrary view of the case, the ordination of the doctor 
 by Mr. Wesley must have been a mere farce got up for the 
 occasion. (2.) The letter proves that Mr. Wesley esteemed 
 the liturgy of the Church of England above any other form of 
 service ; and that, in providing for the wants of an infant con- 
 nection, he, in fact, prepared the same for tJie worship and 
 government of said connection. (3.) The " Liturgy" — or Sun- 
 day Service, as it is sometimes called — thus prepared by Mr. 
 Wesley, contained three distinct services of ordination, namely, 
 for deacons, elders, und superintendents ; and to suppose that 
 he would thus provide for the three-fold consecration of the 
 highest officers of the church ; and yet not intend Uie exist- 
 ence of such an office as the episcopate, either in name or fact, 
 is a supposition at once so absurd fis scarcely to demand notice. 
 If, however, it be objected, that Mr. Wesley did not use the 
 term bishop in said liturgy, but the term superintendent, and 
 therefore he could not mean bishop ; we have only to reply, 
 that both the terms mean one and the same thing — an overseer ; 
 and that if the fact of his dropping the use of the name bishop, 
 is evidence that he disapproved of the office in the American 
 Church, so the erasure of the term 2V'esbyter, or its contrac- 
 tion priest, from his liturgy, and the substitution of the word 
 elder, is evidence that he disapproved of the office of a presby- 
 ter in the same church ; and yet nothing is more certain than 
 that he provided for the latter office. 
 
 It is true that Mr. Wesley disliked the use of the term pres- 
 byter, when applied to his preachers, and for the same reason 
 he disapproved of the use of the term bishop, when rpplied to 
 the General Superintendents of the Methodist Church. He 
 also disliked the use of the term College, as applied to a 
 Methodist literary institution, and preferred the less pretending 
 name of School ; but can we from these facts infer that John 
 Wesley — himself a presbyter — did not believe in the office of 
 a presbyter ? or that he did not believe in the utility or law- 
 
204 
 
 EPISCOI'AL METHODISM. 
 
 fulness of colle c!s ? The idea is perfectly preposterous. The 
 fact is, that Mr. Wesley was opposed to the application of the 
 terms bishop and presbyter to his ministers in America, while 
 he was more than willing that they should fill the offices des- 
 ignated by such titles, under the more unassuming names of 
 superintendent and elder. This, however, was a mere matter 
 of scrupulous taste with Mr. Wesley, rather than anything else 
 — a fault, if fault it was, which certainly may well be forgiven 
 him, in view of the gross abuses of the titles and ofiices by- 
 some of the dignitaries of the Romish Church, and her daugh- 
 ter, the Church of England. 
 
 Let it be remembered, too, as stated in Section T. of this 
 chapter, that the Methodist Church in the United States had 
 been organized as an Episcopal Church for more than six years 
 prior to the death of Mr. Wesley ; that the minutes of the con- 
 ference which organized tlie church as an Episcopal church, to- 
 gether with all the facts and circumstances, were well known to 
 him, and submitted to him for his approval by Dr. Cuke ; and 
 that not a single word of disapprobation, either in reference to 
 the Doctor's action in the premises, or to the name and title of 
 the church, was spoken or written by Mr. Wesley, and we have 
 proof of the most convincing character, that Mr. Wesley did 
 design our form of church government to be Episcopalian; 
 and that the fathers and founders of our church polity, did not 
 deceive, when they proclaimed upon the page of the Book of 
 Discipline, that Mr. Wesley, " preferring the Episcopal mode 
 of church government to any other, solemnly set apart Thomas 
 Coke for the Episcopal office, and directed hira to set apart 
 Fvancis Asbury for the same office." These, then, being facts> 
 we are prepared to claim John Wesley as the originator of 
 American Episcopal Methodism. 
 
 But aside from these considerations, we claim that even if 
 Mr. Wesley had not provided an Episcopal form of govern- 
 ment for the American Methodists, the latter, when constituted 
 an independent church, had a scriptural right to choose such a 
 
 m 
 
 /m 
 
RIGHT OF CHURCHES TO CHOOSE THEIR OWN FORMS. 2G5 
 
 ^j-. 
 
 form of government as wjvs best suited to their circumstances 
 and condition. If it is a fact, according to the XXXIV, Arti- 
 cle of the Church of li^ngland, and the Protestant Episcopal 
 Church in AniL-rica, that " Every particular or national church, 
 hath authority to ordain, change, and abolish ceremonies or 
 rites of the cliurcl:, ordained only by man's authority, so that 
 all things be done to edifying." If it is a fact, in the language 
 of the same Article, that " It is not necossarv that traditions 
 and ceremonies be in all places one, or utterly alike ; for at ail 
 times they have betn divers, and may be changed according to 
 the diversity of countries, times, and men's manners, so that 
 nothing be ordained against God's word ;" if, we repeat it, 
 these are facts, then had the Methodist Episcopal Church a 
 scriptural, and even canonical right to ordain such rites and 
 ceremonies as seemed good to her. We say she had a canon- 
 ical right to do so ; that i<, allowing that before her independ- 
 ence she was considered an integral part of the Church of Eng- 
 land, the 3-4th Article of that church gave her the right to or- 
 dain, change, and abolish such ceremonies and rites as had 
 been ordained by merely human authority. 
 
 That the terms " rites," " traditions," and " ceremonies,'' do 
 not mean merely the form of church service, which a church 
 at its pleasure may adopt, i.s evidt^nt from the fact tliat the 
 same Article asserts that he who dotli purposely and openly 
 break the same, through private judgment, oftends against the 
 common order of the church, and " hurteth the authority of the 
 magistrate." Now it cannot be supposed that a mere devia- 
 tion on the part of an individual from *he proscribed form of 
 church service, would be hurtful to the authority of the magis- 
 trate, for, 1st, the magi-^trate has no scriptural authority in the 
 matte.' whatsoever, and 2dly, it would be beneath the dignity 
 of tli<! subject to suppose th;.t the Article refers to the authority 
 of the magistrate to prescribe how many and what prayen a 
 man shall repeat in his attempts to worship God. The o..!y 
 reasonable meaning which can be attached to this language la, 
 
206 
 
 KPISCOPAL MKTHODISM. 
 
 that when, by common authority, a certain form of ecclesitisti- 
 cal government is estublished in any church, noin(li\idual may, 
 of his own private judgment, purposely viuhite the rules and 
 requirements of such estaWislied order of things, while a body 
 of Christians living in a foreign land, and suhject to no ecclesi- 
 astical jurisdiction whatsoever, may " ordain, change and abol- 
 ish" such usages and forms as they please. To illustrate this 
 point clearly : had Mr. Wesley ordained ministers for the 
 Church of Enrjland. he would have been a transt>;ressor of the 
 doctrine taught in the Article. Uad he made the attempt to 
 ordain Dr. Coke as a bishop of the establishment, he would 
 have exposed himself to the open rebuke of his ecclesiastical 
 superiors. But Mr. Wesley attemj»ted no such thing. He 
 simply made provision for the proper organization of an inde- 
 pendent foreign church, and that church, availing itself of the 
 privilege given to establish itself on any basis it chose, adopted 
 such a mode of government as the exigencies of the case de- 
 manded, and the above Article allowed. It should be remem- 
 bered, too, that the Methodist Episcopal Church was duly or- 
 ganized, while as yet there was no other independent Protes- 
 tant Episcopal Church in America, the body of Christians now 
 bearing that name not having been duly organized, till several 
 years after the Methodist Church had been in being, and was 
 known and acknowledged by the civil authorities of the nation 
 as an independent ecclesiastical body, having it-, own bishops, 
 its own ministry, its own membership, and all other things 
 requisite to its proper organization. So far, then, as authority 
 could be given by the Articles of Religion of the Church of 
 England, the organization of the Methodist Episcopal Church 
 was not only scriptural, but canonical. 
 
 i 
 
 
 .-SI 
 
■PI"P 
 
 "WW 
 
 ^^i^w^^»^^ 
 
 FORMS OF CHURCH OOVERNMENT. 
 
 261 
 
 SECTION V. 
 
 . 
 
 J 
 
 
 ADVANTAGES OF THE METHODIST EPISCOPAL FORM OF CHURCH 
 GOVERNMENT WHEN COMPARED WITH OTHER FORMS. 
 
 Gover?;ment of some kind is as necessary for the church of 
 God, as it is essential for nations. There are different forms of 
 civil government — as an absolute, or limited monarchy ; an 
 aristocracy, a democracy ; a republic, &c. (kc. The great ob- 
 ject of a good government is, to unite, if possible, the three 
 qualities of strength, permanency, and protection. These will 
 require a good foundation, a proper structure, and an efficient 
 executive. An absolute monarchy is admitted to be the stronir- 
 est kind of civil government, <ind a democracy to aftbrd the 
 greatest amount of liberty to the governed. A system of gov- 
 ernment between these two extremes, is probably the form that 
 is best suited to the wants of man in these latter days. Such 
 a system of mixed government may be found to exist in the 
 limited monarchy of Great Britain, and still more perfectly in 
 the republicanism of the United States of America. In each 
 of these governments, the chief executive power is lodged in 
 the hands of one person, who moves and directs the large num- 
 ber of subordinate officers under him. Such a system is at a 
 proper distance from autocracy on the one hand, and anarchy 
 on the other. 
 
 In like manner, ecclesiastical government may be made to 
 exist under different forms, combining more or less strength, 
 and affording more or less protection to the governed. The 
 absolute monarchy of Romanism, with the Pope at its head, is 
 found at one extreme ; and a state of complete ecclesiastical 
 independence, may be found at the other extreme. The for- 
 mer system combines more strength with its operations ; the 
 latter gives greater latitude in matters of faith and practice. 
 The former is an ecclesiastical despotism — the latter borders ou 
 
 / I 
 
 M 
 
 19 
 
■F" 
 
 ■■« 
 
 208 
 
 EI'ISCOI'AL MKJ'IIoniSM. 
 
 a state of spiritual anarchy and confusion. " There being ..c 
 king in Israel, every man does that which is rii^'ht in his own 
 eyes." Jietwoen these two oxtrtMucs, there is, and ought to be, 
 a medium course — a mixed funn of cliurcli government — which 
 will combine the strength of the one system, and secure the 
 liberty of the other, as far as it is jirojicr to secure it ; in a 
 word, a system coinl)iniiig strength and etHciency with a proper 
 degree of security for the rights and privileges of those whc 
 are disposed to Ix-come the subjects of such ecclesiastical gov- 
 ernment. And such, we may be allowed to claim, is the gov- 
 ernment of the Methodist Episcopal Church in these United 
 States. 
 
 But in order that the reader may judge of the comparative 
 strength and efficiency of tiie different systems of church gov 
 er!iment now prevailing, we may be allowed to refer to then< 
 somewhat in detail. 
 
 1. KoMisii Ei'iscoPAcv. — In this system, as already as 
 serted, wo find a purely spiritual despotism. The strength 
 and power of the system centres in one person — the pope — 
 who claims to be the " successor of St. Peter," the " vicegerent 
 of God," "supreme over all mortals," "over all emperors, 
 kings, princes, potentates, and people," " King of kings, and 
 Lord of lords." Such are a few of the titles claimed by his 
 " Holiness." And it should be understood that these titles are 
 not by Romanists considered as mere empty sounds, but that 
 all Roman Catholics, from the higher dignitaries of the 
 Church, down to the lowest private member, acknowledge the 
 validity of such titles, and pay the most obsequious obedience 
 to the pope as universal bishop. To strengthen the power of 
 tlie pope, all cardinals, archbishops, bishops, priests, deacons, 
 &c. <fec., must swear eternal fealty to him and to his govern- 
 ment. Hence the pope, with or without his councils, is the 
 fountain of all law, and the source of all ecclesiastical honor. 
 His "bulls" are as authoritative as are the mandates of Jeho- 
 vah, issued from amidst the thunderings and lightnings of 
 
 
 i' 
 
wm 
 
 ENOMSH KPI8C0PACV. 
 
 269 
 
 i 
 
 Sinai's smoking summit. In i\ word, his will ,^ law, and with 
 his host of titled dignitaries in all pail.^ of Christendom, he has 
 the power to enforce his will, if not b\ the sh/irpnoss of steel, 
 the force of powder, or the tires and tortures of the inijuisition, 
 by other means no less effectual, and no less dangerous to the 
 rights and liberties of mankind. 
 
 2. P]nglisii Ei'iscoPACv. — In this system of church govern- 
 ment may be found less strength than in the llomish systcim, 
 but a greater degree of freedom for the subjects of its power, 
 and yet not so much as they should be allowed to possess by 
 a professedly iVotestant Church. The episcopacy of the 
 Church of England exists in two archbishops and twenty-four 
 bishops, all of whom are ex officio lords of Parliament, or peers 
 of the realm. The archbishop of Canteroury, who is " primate 
 of all England," is the first peer of the realm, and takes pre- 
 cedence, not only of all the bishops and clergy, but of all the 
 nobility, consisting of dukes, earls, marquises, tfec. &c., the 
 royal family alone excepted. All the bishops of the Church 
 of England are, in fact, the creatures of the crown ; that is, the 
 reigning sovereign virtually appoints the bishops to vacant 
 sees, and every subordinate clergyman, or inferior officer, is 
 also, directly or indirectly, the appointee of the civil govern- 
 ment. In this system, therefore, we cannot fail to perceive a 
 partial leaning toward the Romish system of government, es- 
 pecially as the lay members of the Church of England have no 
 voice whatever as membere in the affairs of the church, but are 
 in all respects, subject to the civil and ecclesiastical " powers 
 that be." Such a system, to say the least, based upon secular 
 patronage, and courtly influence and authority, must be detri- 
 mental to the interests of that religion, in reference to which 
 our Saviour said, " My kingdom is not of this world." 
 
 8. Pkotrstant Ei'iscorACY. — This system prevails in the 
 United States, as the form of government selected by the ad- 
 herents of the Church of England, after the war of the Revolu- 
 tion, and the independence of the North American Colonies 
 
r^ 
 
 •70 
 
 KI'ISL'OI'AL METIICt)ISM. 
 
 I. I 
 
 t"- 
 
 1. ■• 
 
 The (Constitution of tlio Protestant Episcopal Cliurch was 
 ailojtti'd in OctulxT, 1781), iicjiily five years subsctjiuiiit to the 
 orj^anization of the Mflhudist Kpiseopal C'hurch. In the sys- 
 U'ni of rrott'staiit Kpiseopaey, thcro is inoiv! to admire than in 
 that of I'jii;hsh h'piseopiicy. TJui liisliops in the former are 
 not lords, or spiritual peers of the realm, in a civil sense. In- 
 deed, whatever disposition mif^ht exist on their part, or on the 
 I)art of their adherents, to engraft the Kni^lish system of j^ov- 
 ernmental patrona;^e into their chureh polity, it is well known 
 that the Constitution of the United States, and those of the 
 respective States, completely debars them from making any 
 such attempt. 
 
 The supreme legislative ai:d judicial power of this church is 
 lodged in the General Convention, which meets triennally, and 
 is composed of an upper and lower house, very similar, in fact, 
 to the Houses of f '''*'.'« and Commons in England. The upper 
 liouse consist- exclusively of the bishops, who may originate 
 acts, and corcur in those of the lower house; and who possess 
 an absolute negative in relation thereto ; so that no act can 
 become a law unless the upper house agrees thereto. The 
 lower houje consists of clergymen and lay dejjuties, who may 
 or may not bo members of the church, provided they are duly 
 elected by Lhe bodies they represent. 
 
 The bishoi)s of this church have their respective dioceses, or 
 episcopal parishes, beyond which they possess no episcopal au- 
 thority whatever, unless invited in case of vacancy to exercise 
 the functions of their ofTicc. Their salaries amount to froiu 
 two to seven thousand dollars per annum, and they are amen 
 able only to the house of bishops for immorality or gross offi- 
 cial dereliction. Such is the Ej)iscopacy of the Protestant 
 Episcopal Church in the United States — an episcopacy which 
 has embraced many worthy men, and yet which has been dis- 
 graced by one or more less worthy persons, of doubtful morals. 
 
 4. pRESBYTERiANisM. — In this systcm we find a total aban- 
 donment of episcopacy in all its forms ; the supreme legislative 
 
CUNUKKOATIUNALIHMI. 
 
 271 
 
 and jiulicial power beitifr invested in the body of elders — 
 teaching and nilini; — who are del<'i:;at('d h) their res|i<'ctivo 
 presbyteries to meet in the (Jenerul Assembly, which body 
 represents the church as a whole. The I'resbytcjrian system 
 embodies much power and eflieii'iicy, because of the connec- 
 tional principhi which pervades the entire system. It has, in 
 fact, many excellencies, and but f<!W defects, the latter being 
 owing to the want of a general supcrinteiidency of some 
 kind, which wouM have a tendency to cons(»Jidat(^ the dilVerent 
 parts of the sysUMU more jierfectly. The most perfect system 
 of I'resbyterianism is that found in llie Scottish Churches, as 
 also in the Presbyterian (Jhurch of the United States. 
 
 6. CoNGiiKOATioNALisM. — By this system of church gov- 
 ernment is understood the absolute independence of each local 
 church, in regard to matters of faith a^'d ecclesiastical polity ; 
 discarding at once, not oidy episcopacy in all its forms, but 
 even ]»resbyterianism itself. Under this system, each local 
 church is the supn.Mne legislative and judicial body, in regard 
 to all matters which apjx.'rtain to the dix'trines or ])ractice9 of 
 its individual members ; and no other church council or pres- 
 bytery has any riglit whatever to interfere with their independ- 
 ence in these respects, except to give advicj when renuested. 
 
 Congregationalistn was the established form of church gov- 
 ernment in the days of Puritanism, in many of the colonies, 
 and und(!r this system some very sanguinary laws were passed 
 lor the hanging of Quakers, witches, etc. <fec. The inhabitants 
 of the colonics where tliis system prevailed, as also in some of 
 the States after independ(!nce was secured, were taxed by law 
 for the support of the '"''standing order ;^'' and it rendev:'d itself 
 powerful only as it wielded the sword of the civil magistrate. 
 Since the latter has been taken from it, and it has been left to 
 stand upon its own merits, it has been found that there is a 
 great want of system and efficiency in this form of ecclesiastical 
 polity ; so much so, that there has been for many years a grad- 
 aal advance towards the Presbyterian form. 
 
' 
 
 272 
 
 EPISCOPAL MRTHODISM. 
 
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 6. Methodist Episcopacy. — We now proceed to notice the 
 advantages of the pohty adopted by the Methodist Episcopal 
 Church. And in doing so, it will be necessary to diverge more 
 or less from the main feature of the system, namely, the epis- 
 copacy itself. In the examination of these points, it will, no 
 doubt, be perceived by the reader, that while our church polity 
 secures strength and vitality on the one hand, it also secures 
 the rights and privileges of every member and minister in the 
 church, on the other; that it combines whatever is excellent 
 iu other systems, and discards what are acknowledged to be 
 serious defects in those systems. 
 
 It should be rememberea that Methodism is aggressive in its 
 character and operations. Its great object is not to provide fat 
 parishes for its priests, or rich dioceses for its bishops ; not to 
 decorate its ministers and altars with flowing drapery, or splen- 
 did vestments, not to minister to the vitiated taste of a cold 
 and heartless congregation ; or to sit down in ease and enjoy 
 the good things of this life ; but to " spread scriptural holiness" 
 over the world ; to wage war with sin, and to carry the battle 
 even to the gales of hell. Its object is to go to the sinner and 
 invite him to Christ ; if he accepts the invitation, then to lead 
 him into the audience-chamber of the King of kings ; if he 
 finds mercy — as we know he will, if sincere — then lead him 
 into " green pastures, and by the side of still waters," that he 
 may " grow in grace, and in the knowledge of the truth ;" to 
 place safeguards around him, that he may not fall a prey to 
 the adversary ; to place before him such incentives to piety, 
 and such inducements to holiness, as shall prompt him to make 
 his " calling and election sure." All this is the proper work 
 of the ministry, and instead of waitinor until the invitation is 
 given to come and preach in some snug liUle parish church, 
 the Methodist itinerant receives his commission to " go into all 
 the world ;" to " go into the highways and hedges, and com- 
 pel men to come in." Such is the object of Methodism. 
 
 But to accomplish these desirable results, a mode of opera- 
 
METHODIST EPISCOPACY. 
 
 273 
 
 
 tion must be pursued, which will be likely to secure the end in 
 view, and such instruments must be employed as shall be will- 
 .ng not only to endure the i jcessary hardships, and make the 
 necessary sacnfices, but who are otherwise qualified for the 
 great work of saving souls. Such a mode of operation is found 
 ill the itinerant system of Methodism, and such instruments are 
 found in the thousands of ministers who have many of them 
 literally " forsaken all for Christ's sake, and the gospel's," and 
 the thousands and millions who have been converted to God 
 through such instrumentalitieji, afford abundant evidence of the 
 efficiency of the system by which they have been brought into 
 the fold of Christ. 
 
 To preserve these sheep, to save these lambs, pastors must 
 be provided, and government must be instituted. How shall 
 these pastoi-s be appointed ; and what form of government 
 shall be instituted ? Shall we allow each individual sheep to 
 select its own shepherd ? Then we might have as many shep- 
 herds as there are sheep. Shall we institute a form of govern- 
 ment similar to the Romish Episcopacy ? This would be both 
 unscriptural and dangerous. Sliall we select the English Epis- 
 copal form ? This certainly couM not be tolerated in a land 
 of freedom. Shall we choose the Protestant Episcopal mode 
 of government ? This would be to allow persons who are not 
 even communicants of our own, or any other church, to make 
 our laws, and frame our church polity for us — yea, even infi- 
 dels and avowed skeptics might meet in " solemn conclave," to 
 enact laws for tlie government of the " body of Christ." Shall 
 we submit to the Presbyterian form of church government ? 
 This would destroy at once the aggressive character of the 
 church. Shall we then adopt the congregational mode ? This 
 would not only destroy the connectional principle, but would 
 be fatal to the itinerant system. No! we will combine to- 
 gether, if possible, the excellences of each, and discard that 
 which is unfit for the government of Christ's flock. We will 
 have a general superintendency, without the usual pomp and 
 
r 
 
 . ' I 
 
 m 
 
 HP 
 
 274 
 
 EVISCOPAL METHODISM. 
 
 trapi»ing9 of a lordly hierarchy. We will have a ministry who 
 will fulfil their commission without waiting for a " call" to the 
 more able parishes. We will have a system of government 
 that will preclude the despotism of Rome, and the anarchy of 
 pure independency. 
 
 Such is the system of government as adopted in the Meth- 
 odist Episcopal Church, and the reader who will peruse the 
 succeeding sections of this work, will not fail to be struck with 
 the admirable arrangement of the whole caperstructure, and 
 the perfect adaptation of all the parts to each other, so that 
 from the bishop down to the most Immble member, the rights 
 of all are fully and perfectly secured. 
 
 Objections have been urged against the system thus adopted, 
 because of the absence of lay delegates in the general and an- 
 nual conferences. In reference, however, to the latter bodies, 
 scarcely any re[)ly need be made to the objection, as it is a well- 
 known fact, that the business transacted by such bodies, is 
 purely ministerial in its character ; and what good end could 
 be secured by a lay delegation, we have yet to learn. In re- 
 lation to a delegation of lay members in the General Confer- 
 ence, it may be necessary to say that the greater part of the 
 business here transacted, relates almost exclusively to the 
 pieachers ; but besides, the plan of having a lay delegation in 
 the General Conference, would be utterly impracticable. In a 
 church as large as the Methodist Episcopal Church, the num- 
 ber of ministerial delegates must necessarily be large, in order 
 to have a fair representation of the difFei'ent portions of the 
 church ; and indeed the at<^endance now is so large as to make 
 it a serious tax on the time and hospitality of the inhabitants 
 of the place where the conference is held. Now, if we were to 
 double or treble the number in attendance, it would proportion- 
 ably increase the burden. These delegates must also come 
 from all parts of the church, thousands of miles distant ; to do 
 this, a vast amount of expense must be met, and who will meet 
 such additional outlays 2 Will the delegates pay their owt 
 
OBJECTIONS TO LAY DELEGATES. 
 
 275 
 
 expenses ? Then shall we make rich men necessary to us, while 
 the poor, because of his poverty, will have the privilege of stay- 
 ing at home. Besides, our lay members generally belong to 
 the humbler ranks in society ; true, we have some judges, and 
 lawyers, and distinguished statesmen, and physicians, who are 
 worthy members of the church, and who have the 2)ecuniary 
 ability to pay their own expenses, but their time is more proj)- 
 erly, and perhaps more profitably spent in attending to the du- 
 ties of their professions, than in spending weeks, perhaps 
 months, in hearing the appeals of preachers, and listening to 
 the arguments of divines. 
 
 There is still another consideration which outweighs all oth- 
 ers in relation to lay representation, and that is its absolute im- 
 possibility. To have a fair and proportionate number of cleri- 
 cal and lay delegates, would require both classes to be repre- 
 sented in an equal ratio ; that is, for instance : one clerical del- 
 egate for every twenty-one ministers ; and one lay delegate for 
 every twenty-one members. This would give us, according to 
 our present numbers in the church, about two hundred clerical 
 delegates, and over thirty-three thoKsond lay delegates ! But 
 suppose we make the ratio of representation one delegate for 
 every thousand ministers and members ; then should we have 
 four ministerial delegates, to seven hundred h.y delegates. As 
 we find the delegation to be still rather large, supposing we 
 make the ratio one for every five thousand ; then we have of 
 ministerial delegates, none ! and of lay delegates one hundred 
 and forty ! 
 
 There are still other considerations which might be presented 
 as reasons for rejecting the practice of a lay delegation in the 
 councils of the church ; one or two only we will name, and 
 drop the subject. A lay delegation would inevitably produce 
 the spirit and practice of electioneering in the primary bodies 
 of the church, thus keeping the body in a continual state of 
 agitation, producing discord and dissensions among brethren. 
 It would also beget a spirit of vain-glory, by raising one mem* 
 
27G 
 
 KPISCOPAL METHODISM. 
 
 ber above another. It would be attended with so much incon- 
 venience, as to be totally impracticable in its operations, and it 
 would tend to secularize the church of God, by appointing men 
 for its legislators and governors, who are purely secular in their 
 calling and profession ; and lastly, the practice has been faith- 
 fully tried in other Methodist bodies, and has not answered the 
 expectations of its warmest friends. Hence, we had better 
 leave the matter as it is, praying that God may always preserve 
 the councils of the church from adopting any measures that 
 shall not be promotive of his glory, and the good of mankind. 
 
 In the further examination of the polity of Episcopal Meth- 
 odism, we propose to confine ourselves mostly to the matter 
 found in the Book of Discipline, and to select such portions of 
 the same, as will throw light on the subject, while we will pur- 
 posely omit everything that is not needed for this purpose, and 
 add any explanatory remarks which we may think necessary to 
 a better understanding of the same. 
 
CHAPTER II. 
 
 GENERAL RULES, AND RECEPTION AND EXPULSION 
 
 OF MExMBERS. 
 
 SECTION I. 
 
 THE NATURE, DESIGN, AND GENERAL RULES OF OUR 
 UNITED SOCIETIES. 
 
 " (1.) In the latter end of the year 1739, eight or ten per- 
 sons came to Mr. Wesley in London, who appeared to be deep- 
 ly convinced of sin, and earnestly groaning for redemption. 
 I'hey desired, as did two or three more the next day, that he 
 would spend some time with them in prayer, and advise them 
 how to flee from the wrath to come, which they saw continu- 
 ally hanging over their heads. That he might have more time 
 for this great work, he appointed a day when they might all 
 come together, which from thenceforward they did every week, 
 namely, on Thursday, in the evening. To these, and as many 
 more as desired to join with them (for their number increased 
 daily), he gave those advices, from time to time, which he 
 judged most needful for them, and they always concluded 
 thtdr meeting with prayer, suited to their several necessities. 
 
 (2.) This was the rise of the United Society, first in Eu" 
 rope, and then in America. Such a Society is no other than a 
 *' company of men having the form, and seeking the 2)oiver of 
 godliness, united in order to pray together, to receive the word 
 of exhortation, and to watch over each other in love, that they 
 may help each other to work out their salvation." 
 
 (3.) That it may the more easily be discerned whether they 
 
■J' 
 
 278 
 
 EPISCOPAL METHODISM. 
 
 
 nre indeed working out their own salvation, each Society is 
 divided into smaller companies, called classes, according to their 
 respective places of abode. There are about twelve persons in 
 a class, one of whom is styled the Leader. It is his duty, 
 
 I. To see each person in his class once a week, at least, in 
 order, 
 
 1. To inquire how their souls rrosper. 
 
 2. To advise, reprove, comfort, or exhort, as occjision may 
 require. 
 
 3. To receive what they are willing to give toward the relief 
 of the preachers, church, and poor.* 
 
 II. To meet the ministers and the stewards of the Society 
 once a week, in order, 
 
 1. To inform the minister of any that are sick, or of any that 
 walk disorderly, and will not be reproved. 
 
 2. To pay the stewards what they have received of their sev- 
 eral classes during the week preceding. 
 
 (4.) There is only one condition j)reviously required of those 
 who desire admission into these Societies — " a desire to flee 
 from the wrath to come, and be saved from their sins." But 
 wherever this is really fixed in the soul, it will be shown by its 
 fruits. It is therefore expected of all who contimie therein, 
 that they should continue to evidence their desires for salvation, 
 
 First. By doing no harm ; by avoiding evil of every kind, 
 especially that which is most generally practised ; such as, 
 
 The taking of the name of God in vain ; 
 
 The profaning the day of the Lord, either by doing ordinary 
 work therein, or by buying or selling ; 
 
 Drunkenness, buying or selling spirituous liquors, or drink- 
 ing them, unless in cases of extreme necessity ; 
 
 The buying and selling of men, women, and children, with 
 an intention to enslave them ; 
 
 * This part refers to towns and cities ; where the poor are generallj 
 D..inerou8, and churcli expenses considerable. 
 
GENERAL RULES OF THE UNITED SOCIETIES. 
 
 278 
 
 Fiffhtiiiir, qujirrellinjr, brawlinjr, bmther uoinn; to law with 
 
 'o' 
 
 'o' 
 
 o» 
 
 brother, returning evil for evil, or railing for railing, the usMjg 
 many words in buying or selling ; 
 
 The buying or selling goods that have not paid the duty ; 
 
 The giving or taking things on usury — i. e. unlawful interest; 
 
 Uncharitable or unprofitable conversation, particularly speak- 
 ing evil of magistrates or of ministers ; 
 
 Doing to others as we would not they should do unto us ; 
 
 Doing what we know is not for the glory of Cod ; as : 
 
 The putting on of gold, and costly apparel ; 
 
 The taking such diversions as cannot be used in the name of 
 thfc Lord Jesus ; 
 
 The singing those songs, or reading those books which do 
 not tend to the knowledge or love of God ; 
 
 Softness, and needless self-indulgence ; 
 
 Laying up treasure upon earth ; 
 
 Borrowing, without a probability of paying, or taking up 
 goods, without a probability of paying for them. 
 
 (5.) It is expected of all who continue in these Societies 
 that they should continue to evidence their desire of salvation, 
 
 Secondly. By doing good, by being in every kind merciful 
 after their power, as they have opportunity, doing good of 
 every possible sort, and as far as possible, to all men. To their 
 bodies, of the ability which God giveth, by giving food to the 
 hungry, by clothing the naked, by visiting oi helping them that 
 are sick or in prison ; 
 
 To their souls, by instructing, reproving, or exhorting, all wo 
 have any intercourse with ; trampling under foot that enthusi- 
 astic doctrine, that " we are not to do good, unless our hearts 
 be free to it." 
 
 By doing good, especially to them who are of the household 
 of faith, or groaning so to be ; emplcying them preferably to 
 others, buying one of another, helping each other in business ; 
 and so much the more, as the world will love its own, and them 
 only; 
 
^^ 
 
 280 
 
 EPXSCOi'AL METHODISM. 
 
 By all possible diligence and frugality, that the gospel bo 
 not blamed ; 
 
 By running with patience the race which is set before them, 
 denying themselves, and taking up their crosses daily ; submit- 
 ting to bear the reproach of Christ, to be as the filth and ofF- 
 scouring of the world ; and looking that men should say all 
 manner of evil of them, falsely, for the Lord's sake. 
 
 (G.) It is expected of all who desire to continue in these 
 Societies, that they should continue to cidence their desire of 
 salvation. 
 
 Thirdly. By attending upon all the ordinances of God : such 
 are, 
 
 The public worship of God ; 
 
 The ministry of the word, either read or expounded ; 
 
 The Supper of the Lord ; 
 
 Family and private prayer ; 
 
 Searching the Scriptures ; and 
 
 Fasting, or abstinence. 
 
 (7.) These are the general rules of our Societies : all of 
 which we are taught of God to observe, even in his written 
 word, which is the only rule, and the sufficient rule, both of 
 our faith and practice. And all these we know his Spirit 
 writes on truly awakened hearts. If there be any among us 
 who observe them not, who habitually break any of them, let 
 it be known unto them who watch over that soul as they who 
 must give an account. We will admonish him of the error of 
 his wavs. We will bear with him for a season. But then, if 
 he repent not, he hath no more place among us. We have 
 delivered our own souls." 
 
 We have thus quoted at length the general rules, that the 
 uninformed reader may see at a glance the requirements which 
 the Discipline of the Methodist Church makes of all its minis- 
 ters and members ; and we think that every candid reader will 
 admit that a more scriptural code of morality and religious 
 practice could not well be drawn up by man. Such as they 
 
RECKFTIOy OF MEMBERS — EXPULSION'. 
 
 281 
 
 are, we commend them to the prayerful attention of all, and 
 especially of the members of the church. 
 
 SECTIOX II. 
 
 OF RECEIVING MEMBERS INTO THE CHURCH. 
 
 1. IIow shall we' prevent improper persons from insinuating 
 themselves into the church ? 
 
 Ans. 1. L(;t none be received into the church, until they are 
 recommended by a leader with whom they liave met six 
 months on trial, and have been baptized ; and shall on exami- 
 nation by the minister in charge, give satisfactory assurances, 
 both of the correctness of their faith, and their willingness to 
 observe and keep the rules of the church. Nevertheless, if a 
 member in good standing in any orthodox church shall desire 
 to unite with us, such applicant may, by giving satisfactory an- 
 swers to the usual inquiries, be received at once into full fellow- 
 ship. 
 
 2. Let none be admitted on trial except they are well recom- 
 mended by one you know, or until they have met twice or 
 thrice in class. 
 
 3. Read the rules to them the first time they meet. 
 
 4. The official minister or preacher shall, at every quarterly 
 meeting, read the names of those that are received into the 
 church, and also those that are excluded therefrom. 
 
 SECTION III. 
 
 ON THE TRIAL AND EXPULSION OF MEMBEI5S. 
 
 1. Probationer? in the church may, for neglect of duty, or 
 disorderly conduct, be discontinued at any time, without the 
 usual forms of trial and expulsion. Six months' probation are 
 granted, that every candidate for membership may become 
 
 \- 
 
2di 
 
 KPI8C0PAL MKTIIODISM. 
 
 thoroughly acquainted with the doctrines, usages, and discipline 
 of the church ; and that the church may have a reasonable 
 length of time to judge of the correctness of his faitii and prac- 
 tice. When he fails to give evidence of a dt sire to abide by 
 the rules of the church, he may be silently droj)ped fro>n his 
 probationary connect • i, by the preacher having charge. 
 
 2. An accused member is brought to trial before the Society 
 of which he is a member, or a select numl)er of them, in the 
 presence of a bishop, elder, deacon, or preacher, in the follow- 
 ing manner : Let the accused and accuser be brought face to 
 face ; but if this cannot be done, let the next best evidence bo 
 procured. If the accused person be found guilty, by the de- 
 cision of a majority of the members before whom he is brought 
 to trial, and the crime be such ns is expressly forbidden in the 
 word of God, sufficient to exclude a person from the kingdom 
 of grace and glory, let tl:e minister, or preacher, who has the 
 charge of the circi-ii, expel him. If the accused jierson evade 
 a trial by absenting himself, after sufficient notice given him, 
 and the circumstances of the accusation afford strong presump- 
 tion of guilt, let him be esteemed as guilty, and be accordingly 
 excluded. Witnesses from without shall not be rejected. 
 
 2. But in cases of neglect of duties of any kind, imprudent 
 conduct, indulging sinful tempers, or words, the buying, selling, 
 or using intoxicating liquors as a beverage, or disobedience to 
 the order and discipline of the church : First, let private re- 
 proof be given by a preacher or leader ; and if there be an 
 acknowledgment of the fi^ult, and proper humiliation, the per- 
 son may be borne with. On a second offence, the jireacht'r or 
 leader may take one or two faithful friends. On a third ulK-nce 
 let the case be brought before the Society, or a select number, 
 and if there be no sign of real humiliation, the otiender shall be 
 cut off. 
 
 3. If a member shall be clearly convicted of endeavoring to 
 BOW dissensions in the Societies, by inveighing against the doc- 
 trines and discipline of the church, such person shall be fii-st 
 
TRIAL AND EXPULSION OK MKMIiKRS. 
 
 283 
 
 ( ^ 
 
 reproved by the soni.<r ministor, or preacher, and if ne persist, 
 ho shall be expelled, 
 
 4. If a monibi-r wilfully and ropeatodly ncnloet to meet in 
 class, the minister or prcirlicr shall visit him whenever practi- 
 cable, and exjjlain to him the consequence of coiitinm"! n-'glect, 
 namely exclusion, and rf there be no ameiulmeiit, the minister 
 or preacher shall bring the case before the Society, or a s lect 
 number, before whom ho shall have been cited to appear, and 
 if found guilty, ho shall be laid aside. 
 
 5. If, in any case of the trial of a member, the preacher dif 
 for in judgment from the Society, or the select number, con- 
 cerning the guilt or innocence of the accused person, the 
 preacher may refer the whole matter to the next quarterly co!i- 
 ference ; and if the person excluded complain of injustice hav- 
 ing been done in his case, he shall be allowed an appeal to the 
 next quarterly conference, unless he shall have absented him- 
 self from trial. 
 
 6. If a member who has been excluded complain to an an- 
 nual conference, after having appealed to a quarterly conference, 
 that there has been incorrect administration of the discipline in 
 his case, and if it shall appear to the annual conference that 
 such complaint is well founded, and the annual conference shall 
 so decide, such decision shall restore the expelled person to 
 membership in the church. 
 
 7. On any dispute between two or more members of the 
 church, concerning the payment of debts, or otherwise, which 
 cannot be settled by the parties concerned, the preacher who 
 has the charge of the Society, shall recommend to the parlies 
 a reference to one arbit^^r chosen by the plaintiff, and another 
 chosen by the defendant, and a third chosen by these two, all 
 being members of the church, which board of arbiters shall de- 
 cide the question. If either party is dissatisfied with the de- 
 cision given, such party may apply to the ensuing quarterly 
 conference for a s( cond arbitration, and if the quarterly confer- 
 ence see sufficieut rey^on, f'sv sivM grao* tb*^ p^rae, in which 
 
 20 
 
!84 
 
 Ki'ISCOI'AL MKTIIOUISM. 
 
 case each party shall choose two arbiters, aiul tho four thn? 
 chosen shall select a lifth one, the decision of which l)oar(l shall 
 be final. 
 
 8. When a complaint is ina<l(! against any member of the 
 church for non-payment of del^t, if the amount is ascertained, 
 the preacher having charge shall call the debtor before a com- 
 mittee of three or more, to show cause why he does not make 
 payment. The committee shall determine what further time 
 shall be granted him before making payment, and what secur- 
 ity, if any, shall be given for the same. 
 
 9. In case of a refusal to comply with the decision of the 
 arbiters, or with the decision of the committee, whether on tho 
 part of the plaintiff or defendant, tho member so refusing shall 
 be liable to trial for disobedience to the order and discipline of 
 the church ; and if they are found guilty of such refusal, and 
 persist in the same, they shall be expelled. 
 
 10. When any member fails in business, or contracts debts 
 which he is not able to pay, the jjreachcr shall appoint two or 
 three judicious members of the church to inspect the accounts, 
 contracts, and circumstances of the supposed delinquent, and if 
 he shall have behaved dishonestly, or fraudulently, or borrowed 
 money without a probability of paying, he shall, after proper 
 trial before the Society, or select number, be exoelled. — Dis. 
 pp. 54-50. 
 
 11. In relation to smuggling, bribery, <fec. the following rules 
 are laid down : Extirpate buying or selling goods which have 
 not paid the duty laid on them by government, out of the 
 church. Let none remain with us who will not totally abstain 
 from this evil in every kind and degree. Extirpate bribery, 
 receiving anything directly or indirectly for voting at any elec- 
 tion. Show no respect to persons herein, but expel all that 
 touch the accursed thing. And strcnigly advise our people to 
 discountenance all treats given by candidates before or at elec- 
 tions, and not to be partakers in any respect of such iniquitous 
 practices. — Dis. p. 64. 
 
CHAPTER III. 
 
 OF THE MINISTERS, PUEACflKUS. AND OTHER OFFICERS 
 
 OF THE CllUKClI. 
 
 SECTION I. 
 
 OFTIIK DI8IIOP8 ANU TIIEIK UUTV ; AND TO WHOM liESI'ONSIULE. 
 
 1. A uisiioi' is constituted by the clet'tiuii of the Goncral 
 Conl'ercuce, and tho layin;^ on ot" tlie hands of three bishops ; 
 or of one bishoj) and two elders ; or, if there are no bisiiops, by 
 the layinj; on of the hands of three elders appointed for that 
 purpose by tiie General Conference. 
 
 2. The duties of the bishop arc to preside in the General 
 and Annual Conferences; to fix the appointments of the pre- 
 siding elders and preachers for the several districts, circuits and 
 stations ; to appoint missionaries among the colored people and 
 Indians, and to destitute portions of our own land, and to 
 foreign lands ; in the intervals of conference to change, receive 
 Hud suspend preachers, as necessity may require, and as the 
 Discipline directs ; to travel through the connection at large ; 
 to ordain bishops, elders, and deacons, when properly elected 
 by the General or Annual Conferences ; to decide questions of 
 law, when presiding in an annual conference, subject to an 
 appeal to the General (^inference ; to prepare a course of read- 
 ing and study for candidates for the ministry, and to oversee 
 the spiritual and temporal interests of the church. 
 
 3. The following limitations are placed upon the power of 
 the bishops : They shall not allow any preacher to remain in 
 the same station more than two years at a time ; nor reappoint 
 
'^f^TTT'WJWWir 
 
 286 
 
 EPISCOPAL MBTHODISM. 
 
 " I 
 
 them to the same station till after an absence of four years, 
 excepting agents, editors, chaplains, missionaries, and teachers 
 in colleges or seminaries of learning. They shall not allow a 
 preacher to remain in the same city more than four years in 
 succession, nor return him to it till he shall have been absent 
 four years. They shall not appoint a presiding elder to the 
 same district for more than four years in ten. 
 
 4. The power with which the bishops are invested was for- 
 merly much greater than it is now. In 1784, no person could 
 be ordained to any ministerial office without the consent of the 
 bishop. The preachers were prohibited from printing any 
 book without the approbation of one of the bishops. The 
 bishop was also — as is now the case in the Protestant Episcopal 
 Church — authorized to receive appeals from the preachers and 
 people, and decide them. In these and some other respects, 
 their powers have become very much modified, and the au- 
 thority originally vested in them has reverted to the General 
 Conference, or been given to the annual and quarterly confer- 
 ences. 
 
 6. The bishops have no right to originate a motion in the 
 General or Annual Conferences. Neither have they a right to 
 vote on any question pending before these bodies. 
 
 6. They are held rigidly responsible to the body of elders 
 represented in the General Conference, for all their acts, both 
 official and private; and they .nay be expelled for any contact 
 which may be improper in a bishop, even though not immoral, 
 and when so expelled they can have no appeal. 
 
 6. In the interval of the General Conference a bishop, if 
 accused of crime or immorality, shall be cited to appear before 
 two presiding elders and seven other elders ; or before two 
 presiding elders, five travelling elders, and two travelling 
 deacons ; these nine shall form a court of inquiry, and if two 
 thirds of the number believe him guilty they shall have author- 
 ity to suspend him until the next General Conference. 
 
 From the abovo it will be readily perceived that the Epis' 
 
mi 
 
 1 KESIUING ELDERS. 
 
 28*) 
 
 copacy of the Methodist Episcopal Church is indeed a moderate 
 one; that the bishops are the creatures of • the eldership, and 
 constantly amenable to it ; and may at any time, for cause, 
 be deposed from their high office and authority ; that, in fact, 
 with the exception of appointing the preachers to their respec 
 tive tields of labor, they possess but little more power — if in- 
 deed as much — than is possessed by the humblest and most 
 obscure travelling preacher. 
 
 SECTION II. 
 
 OF THE PRESIDING ELDERS AND THEIR DUTY 
 
 1. The presiding elders, as shown in the preceding section, 
 are chosen and stationed by the bishojis, and like all other 
 travelling ministers, are amenable to the annual conference of 
 which they are members, for their private and official acts. 
 
 2. It is the duty of the presiding elder to take charge of all 
 the elders, deacons, travelling and local preachers and exhorters 
 in his district ; to change, receive, and suspend preachers in his 
 district durinir the intervals of the conferences, and in the ab- 
 sence of the bishop; to preside also, in the absence of the 
 bishop — if appointed by th.e latter — in the annual conference ; 
 to be present, as far as practicable, at all the quarterly confer- 
 ences, and preside therein ; to oversee the spiritual and tem- 
 poral business of the church in his district; to prouiote the 
 cause of Missions. Sunday Schools, and the circulation of reli- 
 gious books ; to decide all que'^tions of law in a quarterly con- 
 ference, subject to an appeal to the president of the next annual 
 conference ; to attend the bishops when present in his district, 
 and advise them of the state of his district when absent. 
 
 3. From the above it will be seen that the presiding elder 
 is properly the representative of the bishop, and that such office 
 is not only a responsible one, but is absolutely necessary to the 
 proper government of the church, more especially as, by virtue 
 
288 
 
 EPISCOPAL METHODISM. 
 
 of his office and by common consent, the presiding elder is 
 made the adviser of the bishop in fixing the appointments of 
 the preachers, and in arranging the boundaries of the districts, 
 circuits, and stations. 
 
 H 
 
 1 'li 
 
 SECTION III. 
 
 OF THE ELECTION AND ORDINATION OF TRAVELLING ELDERS 
 AND THEIR DUTY, AND OF THE MODE OF TRYING THEM. 
 
 1. A travelling elder is constituted by the election of an 
 annual conference, and the laying on of the hands of a bishop 
 and some of the elders who are present. 
 
 2. The duty of a travelling elder is to administer baptism 
 and the Lord's Supper, and to perform the office of matrimony, 
 and all parts of divine worship, and to do all the duties of a 
 travelling preacher. 
 
 3. A travellinsr elder is elijjible to an election as deleijate to 
 the General Conference, and also to the Episcopacy even although 
 he never has been a presiding elder ; he may assist in the or- 
 dination of other elders, and even of bishops, if through death, 
 resignation, or otherwise, there are no bishops. 
 
 4. A travelling elder is responsible to his conference for all 
 his private and official acts, and by his conference may be tried, 
 suspended, deposed, or expelled from the church. In the in- 
 tervals of an annual conference, if reported guilty of some crime, 
 the presiding elder, in the absence of the bishop, shall call a 
 committee of at least three travellinor ministers, and investio-ate 
 the truth of the report. If the elder be clearly convicted of 
 unchristian conduct, he shall be suspended from all ministerial 
 services and church privileges until the next session of the 
 annuaC conference. If the charge is not preferred until the 
 session of the conference, the case may be referred to a com- 
 mittee, who shall keep a faithful record of the proceedings and 
 
^^^^>m 
 
 mmmmmmmfimmmmm 
 
 ^miiim 
 
 TRAVELLING ELDERS. 
 
 289 
 
 testimony, and lay the same before the conference, on wliich, 
 with such other evidence as may be admitted, the case shall be 
 decided. 
 
 5. In cases of improper words, tempers, and actions, the per- 
 son offending shall be reprehended by his senior in office. On 
 a second transgression, two or three ministers or preachers are 
 to be taken as witnesses. If not then cured, he shall be tried 
 at the next annual conference, and if guilty and impenitent 
 shall be expelled from the connection. 
 
 6. When a travelling elder, or other member of an annual 
 conference, fails in business, or is unable to pay his debts, tho 
 presiding elder shall appoint three judicious members of tho 
 church to examine into the state of his affairs, and if, in the 
 opinion of such members, the minister has behaved dishon- 
 estly, or has contracted debts without the probability of paying, 
 the presiding elder shall then bring him before a committee of 
 at least three ministers, who may suspend him until the ensuing 
 conference. 
 
 7. When a travelling elder, or other member of an annual 
 conference, disseminates, publicly or privately, doctrines which 
 are contrary to our Articles of Religion, the same process is to 
 be observed as in cases of gross immorality, unless the offend- 
 ing minister shall engage not to disseminate such doctrines, in 
 which case the offender may be borne with until the next annual 
 conference. 
 
 8. When a travelling minister is accused of being so unac- 
 ceptable, inefficient, or secular, as to be no longer useful as a 
 travelling preacher, the annual conference shall investigate the 
 case, and if the complaint is well founded, and the accused will 
 not voluntarily retire, the conference may locate him without 
 his consent. 
 
 9. Provided, that in all the above cases, the minister so sus- 
 pended, deposed, located, or expelled, shall be allowed an ap- 
 peal to the next General Conference, if he signify his intention 
 to appeal at the time of his condemnation, or as soon thereafter 
 
200 
 
 EPISCOPAL METHODISM. 
 
 as he is informed of the same, and when the General Confer- 
 ence shall have heard both sides of the question, they shall 
 finally dpcide the whole matter. 
 
 10. When any travelling elder, or other minister, shall be 
 deprived of his credentials, they shall be filed with the papers 
 of the annual conference of which he was a member; end 
 should he, at any future time, give satisfactory evidence of his 
 amendment, and procures a recommendation from a quarterly 
 or other annual conference, for the restoration of his credentials, 
 the same may be restored to him, by vote of the conference of 
 which he was a member. 
 
 SECTION I\. 
 
 OF THE ELECTION AND ORDINATION OF TRAVELLING DEACONS, 
 
 AND THEIR DUTY. 
 
 t ! 
 
 1. A travelling deacon is constituted by the election of an 
 annual conference, and by the laying on of the hands of the 
 bishop. 
 
 2. It is the duty of the travelling deacon to baptize, and 
 perform the ofTice of matrimony, in the absence of the elder ; to 
 assist the elder in the administration of the Lord's Supper, and 
 to do all the duties of a travelling preacher. 
 
 3. A travelling deacon is eligible to the office of an elder, 
 after having travelled two years as a deacon, and has quahfied 
 himself in the course of study prescribed by the bishops. 
 
 4. An accused travellinii^ deacon is brouuht to trial in the 
 same manner as an accused travelling elder ; for information 
 in regard to which, we refer the reader to the preceding seo 
 tion. 
 
w^^m 
 
 ■>■■*■ 
 
 *HHi« 
 
 ^mmmmmmm^mim'mmmi 
 
 TKAVELLING PREACHERS. 
 
 291 
 
 SECTION V. 
 
 OF SUPERNUMERARY AND SUPERANNUATED PREACHERS. 
 
 1. A supernumerary preacher is one so worn out in the itin- 
 erant service, as to be rendered incapable of preaching con- 
 stantly, but at the same time is willing to do any work which 
 the conference may direct, and his strength enable him to per- 
 form. 
 
 2. A superannuated jireacher is one so worn out in the itin- 
 erant service, as to bo considered incapable of doing any effi- 
 cient work as a minister, and conseqiiently receives no api)oint- 
 ment from the bishop, but is at liberty to go where he i)leases, 
 and improve his time and remaining strength as best he may. 
 
 3. None but regular travelling jireachers, or members of an 
 annual conference, or bishops, can be supernTimerary or super- 
 annuated, and while sustaining either of the above relations, 
 they are entitled to a j^ortion of the conference funds, and are 
 subject, like all other eflective preachers, to the conference of 
 which they are members. 
 
 / '■*:' 
 
 SECTION VI. 
 
 OF traveltjIno preachers, and their duty. 
 
 1. The term travelling jireachor is frequently used to desig- 
 Tiate all who belong to the conference, whether presiding elders, 
 elders, deacons, or licentiates, but in its ju'cper and technical 
 sense, it includes onb' the latter class, and in this sense it is 
 used in this section — to denote those, who, not having been re- 
 ceived into full connection in the conference, nor been ordained, 
 are on trial, and are candidates for the ministerial office. 
 
 2. A travelling preacher is received on trial by the annual 
 

 .{ 
 
 i! 
 
 i! t. 
 
 OCi-t 
 
 EPISCOPAL METHODISM. 
 
 conference, after having been recommended as a proper per* 
 son by the quarterly conference of which he is a member. 
 
 3. While on trial in an annual conference, a travelling 
 preacher may be discontinued by such conference, but if ac- 
 cused of crime, the presiding elder shall call a committee of 
 three local preachers, who may suspend him, and the quarterly 
 conference may expel him from the church, nevertheless, he 
 shall have an appeal to the ensuing annual conference. 
 
 4. The duty of a travelling preacher is to preach, visit from 
 house to house, meet the Societies, classes, and bands, visit the 
 sick, and in all respects show himself to be a laborer in the 
 vineyard of the Lord. 
 
 5. A travelling preacher is eligible to full connection in the 
 annual conference, and to deacon's orders, after he shall have 
 travelled two successive years on trial, and has qualified him- 
 self in the course of study prescribed by the bishops. 
 
 SECTION VII. 
 
 OF PREACHERS IN CHARGE, AND THEIR DUTY. 
 
 .'/ 
 
 1. A preacher in charge is one who has the pastoral care 
 of a circuit or station. He may be either an elder, deacon, or 
 preacher, in connection with the conference ; or he may be a 
 local preacher or minister, employed by the presiding elder to 
 fill some vacancy. 
 
 2. The duties of a preacher in charge are, to oversee the 
 junior preachers on his circuit, should there be any ; to renew 
 the tickets for the admission of members into love-feast, quar- 
 terly ; to meet the stewards and leaders as often as possible ; 
 to appoint all the leaders, and change them when he sees it 
 necessary ; to receive, try, and expel members, according to 
 the form of discipline ; to hold watch-nights and love-feasts ; 
 to hold quarterly meetings in the absence of the presiding 
 
 ■'J 
 
f 
 
 LOCAL ELDERS, DEACONS, AND PREACHERS. 
 
 203 
 
 elder ; to take care that every Society be duly supplied with 
 books ; to take an exact account of the number of members in 
 each Society, and report the same to the conference ; to give 
 an account of his circuit or station once a quarter, to his pre- 
 81 Jing elder ; to meet the men and women apart, in the large 
 Societies, wiierever it is practicable ; to overlook the accounts 
 of the stewards ; to appoint a person to receive the quarterly 
 collection in the classes ; to see that public collections be made 
 quarterly, if need be ; to encourage the support of missions 
 and Sunday-schools, and the circulation of bibles, tracts, and 
 Sunday-school books, form Societies, and make collections for 
 those objects. It is his duty, also, to give certificates of mem- 
 bership to those about to remove ; to enforce all the rules of 
 the Society ; to read those rules once a year in each congrega- 
 tion, and once a quarter in each Society ; to recommend arbi- 
 trations in cases of dispute ; to appoint committees for the trial 
 of members, and to preside at such trials ; to appoint prayer- 
 meetings whenever he can, on his charge ; to license proper 
 persons to exhort, provided he obtains the consent of the class, 
 of which the person is a member, or of the leaders' meeting. 
 
 3. A preacher in charge, if a member of an annual confer- 
 ence, is responsible to such conference for all his official acts, 
 and if a local preacher, to the quarterly conference of which he 
 is a member. 
 
 SECTION VIII. 
 
 OF LOCAL ELDERS, DEACONS, AND PREACHERS. 
 
 1. A local elder is one, who, having filled the office of a 
 local deacon for four successive years, has been ordained to the 
 eldership by the election of an annual conference, and the lay- 
 ing on of the hands of the bishop and other elders. Before 
 such election and ordination, it is necessary that he be recom- 
 
294 
 
 KPISCOl'AL AIETIU)UISM. 
 
 mended by the quarterly conference of which he is a member. 
 Provided, always, that no slaveholder shall be eligible to the 
 office of an elder, where the laws will allow him to emancipate 
 his slaves. 
 
 2. A local deacon is one, who, havino^ filled the office of a 
 local preacher for four successive years, has been elected by an 
 annual conference — after proper recommendation — and been 
 ordained by the laying on of the hands of the bishop. No 
 slaveholder is eligible to this office who can manumit his slaves. 
 
 3. A local preacher is one who has received license to preach 
 from the quarterly conference. Said license must be renewed 
 once a year, at least, in order to be valid. 
 
 4. All local elders, deacons, or preachers, must have their 
 names recorded in a class-book, and must meet in class, and 
 when they remove from one circuit or station to another, they 
 must obtain certificates of their standinrj at the time of their re- 
 moval, before they can be received as members or preachers in 
 other places. 
 
 5. When a travelling preacher is located or discontinued, be 
 becomes a member of the quarterly conference where he re- 
 sides, or where he has had his last appointment. 
 
 6. It is the duty of local elders to preach, and administer the 
 sacraments, especially in those places not visited by the travel- 
 ling elders ; of the local deacons, to assist in the administra- 
 tion of the Lord's Suj)per, and to baptize, <fcc., and of the local 
 jtreachers, to preach wherever, and whenever practicable. It is 
 expected of i.'.l local ministers that they preach at legist once 
 every Sabbath-day. 
 
 7. The difference between travelling and local preachers and 
 ministers, consists chiefly in the foct that the former give them- 
 selves wholly to the work of the ministry, while the latter pur- 
 sue some secular calling in connection with the sacred office — 
 the former m.ight properly be called regular ministers, and the 
 latter secular ministers. 
 
 8. Local ministers and preachers are amenable to the quar* 
 
^■p 
 
 EXHOUTEUS, STKWAKD8, ETC. 
 
 205 
 
 (eriy conference for their private an'^1 official conduct, and if 
 suspended or expelled they have an appeal to the annual con- 
 ference, whose decision in their c;vse is linal.* 
 
 SECTIOX IX. 
 
 OF EXIIORTERS, STiIWARDS, CLASS-LEADERS, AND TRUSTEES. 
 
 1. Exhorters are licensed by tlie preachers in charge, after 
 having been recommended by the class or leader's meeting. 
 They are subject, like local preachers, to an annual examina- 
 tion of character in the quarterly conference, and to have their 
 licenses renewed by the presiding elder, if approved by the 
 quarterly conference. It is the duty of exhorters to hold meet- 
 ings in the absence of a preacher, and to call sinners to repent- 
 ance whenever opportunity otl'ers. If accused of crime, an ex- 
 horter is to be tried by the Society, or select number, and if 
 guilty may be expelled by the preacher in charge, he having 
 an appeal to the quarterly conference. 
 
 2. Stewards are nominated by the preacher in charge, and 
 appointed by the quarterly conference. On every circuit or 
 station thure must not be less than three nor more than seven 
 stewards. It is tlicir duty to take an exact account of all the 
 money or other provision collected for the suj)[)ort of the 
 preachers on the circuit or station ; to seek out the poor and 
 needy, and relieve them ; to ii.form the preachers of any sick 
 or disorderly persons ; to tell the preachers what they think 
 wrong in them; to attend the quarterly meetings, and give 
 advice when required in planning the circuit; to give counsel in 
 matters of arbitration ; provide elements for the Lord's Supper ; 
 
 * Ministers of the Methodist Church coining from Europe or Amer- 
 ica, may be received according to their credential?, by an annual con- 
 ference, and ministers from other evangelical churches may be received 
 without reordinatioD by taking upon them our ordination vows. 
 
11, 
 
 it 
 
 M 
 
 !|l 
 
 till 
 
 
 20(j 
 
 El'ISCOl'AL MKTIIODISM. 
 
 to write fircular letters to the Societies to be more lib(M-al, if 
 need be ; to register baptisms and marriages ; and be subject 
 to the bishops and oth(M' ministers of the circuit or station. 
 The stewards are amenable to the quarterly conference for their 
 official conduct, but they can only be tried by the Society, or a 
 select number, and if expelled have an aj)peal to the quarterly 
 conference. 
 
 3. Class-leaders are appointed by the preacher in charge, 
 and are responsible to him for the proper discharge of their 
 duties. It is their duty to meet their class once a week, in 
 order to inquire into the spiritual state of each member of the 
 same, and to advise, reprove, comfort, or exhort them as occa- 
 sion may require ; to receive what they are willing to give to- 
 ward the relief of the preachers, church and poor, and to pay 
 the same over to the stewards ; to meet the ministers and 
 stewards once a week, when practicable, and inform them cf 
 any that are sick, or that walk disorderly and will not be .e- 
 proved ; to meet in quarterly conferences, and be the spiritual 
 assistants of the minister and preachers on the circuits and 
 stations. The usual number of members committed to the 
 special charge of a class-leader is about twelve, although there 
 are frequently found as many as twenty or thirty in one class. 
 Class-leaders are responsible to the Society for their moral and 
 Christian conduct. 
 
 4. Trustees. These are appointed for the purpose of holding 
 in trust for the benefit of the Society in any given place, all real 
 and personal estate which may belong to such Society, such as 
 churches, burying-grounds, parsonages, parsonage furniture, &:c. 
 According to the laws of most states and territories, they form a 
 body corporate, and are the legal representatives of the Society 
 whose property they hold in trust, and as such may sue and 
 be sued. Except where the statutes of the slates and tenitories 
 otherwise provide, a new board of trustees is appointed by the 
 preacher In charge, or presiding elder of the district, and after- 
 wards, in case of vacancy, the creacher in charge shall nominate 
 
TKUSIKUS. 
 
 21>T 
 
 persons to supply such vacancy, and the roniaininj; trueteoa 
 shall proceed to elect and conlirni such nomination. 
 
 In most states and territories, however, statutes are made 
 by which the election of all trustees is to be governed. They 
 are generally divided into three classes, each class holding office 
 for three years, and alternately going out of office every year. 
 It is also provided that the church, society, or congregation, by 
 a majority of votes of the male members thereof, of twenty-ono 
 years of age, shall elect the necessary immber of trustees. 
 
 The Discipline requires that all trustees shall have been 
 members of the church for the space of one year previous to 
 their election, and that they shall be at least twenty-one yeart. 
 of age. They are responsible to the quarterly conference for 
 their official acts, and are required to present a report ai'.nually 
 to said quarterly conference, of their acts as a board during the 
 preceding year. 
 
 It is the duty of trustees to hold sacredly in trust for the 
 purposes specitied in the deed of conveyance, all properly com- 
 mitted to their charge, and to allow it to be diverted to no 
 other use or purpose whatsoever. In case of official miscon- 
 duct, a trustee may be removed and restrained by application 
 to the proper civil court. 
 
CHAPTER rV. 
 
 OF TIIR GENERAL. ANNUAL, AND QITARTKRLY CONFER. 
 ENCKS. AND OTHER COLLECTIVE BODIES IN THK 
 CJIURCIL 
 
 SECTION I. 
 
 OK THE OKNKHAL CONFERENCE. 
 
 1. Til's; Gonoral Conference is coin[»osed of one iiieniltcr for 
 every tv-enty-one tiieriiljers of an annual conference, and if 
 there slioukl be a fraction of two thirds that number — fijurteen 
 — sucli fraction shall entitle the conference to an additional 
 delegate. Provided always that no conference shall be denied 
 the privilege of two delegates. 
 
 2. The general conference is required to meet on the first 
 day of May, quadrennially, in such places as it shall at previous 
 conferences fix upon : but tlie bishops, with the advice of all 
 the annual conferences, may call a special session of the general 
 conference at any time ; or if there be no bishop, the annual 
 conferences may call such a session. 
 
 3. The bishoi)s shall preside in the general conference, hut 
 if there is no bishop the conference shall choose a president, 
 pro tern. No j)erson can be a member of the general confer- 
 ence who lias not travelled four full calendar years, and is in 
 full connection in an annual conference at the time of his elec- 
 tion. Two thirds of all the members elected shall form a 
 quorum for the transaction of business. 
 
 4. The general conference has full power to make rules and 
 
mm 
 
 TIIK GENEUAL CONKEKENCK. 
 
 209 
 
 regulations for tho diurcli, luulor certain rostriotiuMs and limit- 
 ations ; (1.) Tlioy sliiill not revoke, alter, or change our Articles 
 of lieligion, nor establish any new standards or rules of doc- 
 trine contrary to our present (fxistitiLj ;ind estal)lished standards 
 of doctrine. ('J.) 'Ihey shall \U)l allow of more than one rep- 
 resentative for everv fourteen mendjersof an annual conference, 
 nor less than one for every thirty. (;j.) Tlu-y shall not change 
 or alter any part or rule of our government so as to do away 
 Ej)iscopacy, or destroy the plan of our itinerant general super- 
 intendency. (4.) They shall not n-voko or change the general 
 rules of the Sociijty. (5.) They shall not do away the privileges 
 of our ministers and preaciiers, of trial by a committtHi and of 
 an ajjpeal ; nor the privileges of our members, of trial before the 
 Society or by a committt'e, and of an appeal. (0.) They shall 
 not appropriate the produce of the book concern and chartered 
 fund to any j>urj)Ose other than for t le beneiit of the travelling, 
 supernumerary, superannuated, ant! worn-out preachers, their 
 wives, widcnvs, and children. 
 
 I'rovided, nevertheless, that wlien three fourths of all the 
 members of the several annual conferences presetit and voting 
 shall concur in recommending any change in the above restric- 
 tions, then a majority of two thirds of the general conference 
 shall suffice to alter the same, excepting the first Article, relat- 
 ing to doctrine ; or wlien a majority of two thirds of the general 
 conference shall by vote recommend such alteration, as soon as 
 three fourths of the members of all the annual conferences shall 
 have concurred therein, such alteration shall take eftect. 
 
 5. The general conference, according to the present ratio of 
 representation, consists of about one hundred and sixty mem- 
 bers. It a])points its own secretaries, elects the book agents, 
 editors, and missionary secretaiies ; tries appeals from travelling 
 ministers, and examines strictly the character and official acta 
 of the bishops; it examines the journals of the several annual 
 conferences, and either approves or disapproves of the same ; it 
 ereatos new aanaal conferences, and fixes their bounds, and ap- 
 
 21 
 
300 
 
 AV 
 
 EPISCOPAL METHODISM. 
 
 points the place of its next meeting. After remaining in session 
 for from four to six weeks, it adjourns to the first day of May in 
 four yeai-s thereafter. 
 
 SECTION 11. 
 
 P 
 
 OF THE ANNUAL CONFERENCE. 
 
 1. The Annual Conference is composed of all the travelling 
 preachers in full connection, within its bounds, each of whom 
 has an equal voice in the transaction of business. A bishop, 
 by virtue of his office, is t)ie president of the conference, but in 
 case of necessary absence, he may appoint a substitute from 
 among the presiding elders, or if he fails to do so, the confer- 
 ence may appoint its own president from among the same. 
 
 2. The bishops appoint the time of holding the conferences, 
 and must allow each conference to sit a week, at least ; the 
 conference appoints the place of its session, which is usually 
 done by accepting some one of the numerous applications sent 
 up by Societies, and quarterly conferences. 
 
 3. The business of an annual conference is, to admit preach 
 ers on trial ; receive preachers into full connection ; elect trav 
 elling and local preachers to deacons' and elders' orders ; grant 
 locations ; and supernumerary and superannuated relations to 
 those who apply ; examine the character of each preacher by 
 calling their names over before the conference, and inquiring if 
 there are any objections to them ; to try and expel preachers, 
 if need be, and hear appeals from suspended or expelled local 
 preachers ; to receive reports from all the preachers, of the 
 amounts raised for their salaries, and of the amount of money 
 raised for the worn-out preachers, widows, and orphans ; for 
 the cause of missions, tracts, the American Bible Society, the 
 Sunday School Union of the Methodist Episcopal Church, or 
 any other purpose for which collections have been ordered by 
 the conference, or for which the Discipline provides. 
 
ip" 
 
 m^. 
 
 THE QUARTERLY CONFERENCE. 
 
 301 
 
 4. The session of an annual conference extends from five to 
 ten days, according to the number of members belonging to it, 
 and the amount of business to be transacted. The largest 
 number in any one conference is two hundred and eighty-three, 
 and the smallest number is fifty-one. 
 
 SECTION III. 
 
 OF THE QUARTERLY CONFERENCE. 
 
 1. A Quarterly Conference is composed of all the travelling 
 and local preachers, exhorters, stewards, and leaders on any 
 circuit or station. There are usually one or two travelling 
 preachers, from one to six or eight local preachers, one or more 
 exhorters, seven stewards, and from five to twenty or more class- 
 leaders, belonging to each quarterly conference. The presiding 
 elder of the district is the president thereof, or, in case of ab- 
 sence, the preacher in charge is the responsible president. 
 
 2. The quarterly conference meets four times in each year, 
 and may adjourn from day to day till its busines: ' finished, 
 but cannot adjourn to a distant day for that purpose. The 
 presiding elder appoints the time of holding the quarterly con- 
 ference, but the conference appoints the place of its own sit- 
 tings. The business of the conference is orai.iarily despatched 
 in the course of a few hours. 
 
 3. It is the business of the quarterly conference to hear com- 
 plaints against local preachers, and to receive and try appeals 
 from expelled members ; to superintend the interests of Sunday 
 Schools within its bounds ; to estimate by « .ommittee the 
 amount necessary to be raised for fuel and the table expenses 
 of the travelling preacher or preachers of the circuit or station ; 
 to take cognizance of all the local preachers and exhorters ; to 
 dppoint stewards, the preacher in charge having the right to 
 lominate ; to grant licenses to preach ; to recommend the re- 
 
il 1 
 
 i 
 
 T^ 
 
 m 
 
 • i 
 
 N, 
 
 302 
 
 EPISCOPAL METHODISM. 
 
 newal of exborters' licenses ; to recommend to the annual con- 
 ference suitable persons for admission on trial in the annual 
 conference ; to recommend suitable persons to be ordained as 
 local deacons and elders ; to recommend the re-admission of 
 located elders and deacons to an annual conference ; to appoint 
 a recording steward to keep all the records v)f the quarterly 
 conference ; to appoint a district steward to meet in convention 
 and estimate the amount necessary to be raised for the fuel and 
 table expenses, house-rent, &c., of the presiding elder ; to ad- 
 vise the action of trustees, and take all such steps for the well- 
 being of the church or churches within its bounds, as shall be 
 deemed expedient and right. 
 
 4. In all questions of law, the presiding elder shall be the 
 judge, subject to an appeal to the president of the next annual 
 conference, but the application of law shall remain with the 
 quarterly conference. 
 
 SECTION IV. 
 
 I hi 
 
 Hi !lj 
 
 I 
 
 I 
 
 il 
 
 OF LEADERS , OR OFFICIAL MEETINGS, 
 
 1. These meetings originally embraced only the leaders of 
 classes, but by common consent, and as a matter of utility, they 
 now embrace all the members of the quarterly conference, the 
 preacher in charge be^ng the chairman thereof. 
 
 2. The official board, or leaders' meeting, usually meets once 
 in each month, when convenient, or oftener when necessary 
 and is subject at all times to the call of the preacher in charge. 
 
 3. It is the business of the leaders' meeting to recommend 
 suitable persons to the preacher in charge, for license to ex- 
 hort ; otherwise, the duties of the same are not very clearly 
 defined in the Discipline ; common usage, however, makes it the 
 business of such meeting to advise and assist the preacher in 
 charge in the administrati >n of discipline ; to recommend suit* 
 
 il 
 
I II II"!! 
 
 SOCIETY AND CLASS-MEETINGS. 
 
 303 
 
 able persons, whose term of probation has expired for member- 
 ship in the church ; to attend to the financial interests of the 
 church, and devise ways and means for raising the allowance 
 of the preachers, and to do all other business of an ecclesiasti- 
 cal nature, which may properly come before them. 
 
 SECTION V. 
 
 OF SOCIETY AND CLASS-MEETINGS. 
 
 1. These meetings are frequently held for the purpose of 
 spiritual improvement ; to hear complaints against members, 
 and to judge of the guilt or innocence of the accused ; to judge 
 of the qualifications of probationers as to faith and doctrine, 
 who apply for membership in the church, and to transact such 
 other business as may be referred to them, either by the pas- 
 'or, or official board. The preacher in charge always presides 
 'a such meetings. 
 
 2. In this section may be noticed also the fact that a single 
 class has power to recommend suitable persons to the preacher 
 in charge for license to exhort, and to do such other business 
 as properly belongs to it as a class. A preacher or leader may 
 preside over the class in its business deliberations ; and either 
 the preacher or leader may call a meeting of the class at any 
 time, although the members of the class are not obliged to at- 
 tend such a call more than once a week. 
 
mm 
 
 
 
 CHAPTER V. 
 
 OP mE PUBLIC AND SOCIAL MEANS OF GRACE. 
 
 SECTION I. 
 
 W 
 
 ill 
 
 OF PUBLIC WORSHIP. 
 
 1. Public worship on the Lord's day consists of singing, 
 frayer — conchuling with the Lord's prayer — reading the Scrip- 
 tures of the Old and New Testaments, singing, preaching, sing- 
 ing, prayer, and the benediction. 
 
 2. On the evening of the Lord's day, and on other days of 
 the week, the same order is observed, excepting the reading of 
 the Scriptures. 
 
 3. In administering the ordinances of baptism and the Lord's 
 Supper, the forms prescribed in the DiscipHne, and prepared by 
 Mr. Wesley, are invariably used. These forms are short but 
 comprehensive, and are merely abbreviations of those found in 
 the Book of Common Prayer of the Church of England. It is 
 thought by many, that the form relating to baptism needs re- 
 vision, as it seems to endorse the dogma of baptismal regenera 
 tion, which is certainly not the doctrine of the Methodist Epis- 
 copal Church. In the burial of the dead, and the solemniza- 
 tion of matrimony, the forms prescribed in the Discipline are 
 generally but not always used. 
 
 4. Public worship is usually held each Sabbath on stations, 
 once in two weeks on circuits, and occasionally on week eve- 
 nings. Preaching at four or five o'clock in the morning — so 
 
-V T" 
 
 MP 
 
 ■'P^PI 
 
 CLASS-MEETINOS. 
 
 805 
 
 much the practice in Mr. Wesley's time, and in the earlier 
 days of Methodism — has, in the United States, very genei;ally 
 fallen into disuse. 
 
 5. The rule of discipline requiring the men and women to 
 sit apart in all our churches, is fast becoming obsolete, especially 
 in such churches as are built with pews or slips, to sell or rent. 
 It is found most convenient, in large places, for families to be 
 seated together, and we may express the hope that a rule 
 which cannot be enforced, and which has no scriptural war- 
 rant nor precedent, will be expunged I'lom the pag'e of disci- 
 pline. 
 
 SECTION II. 
 
 OP CLASS-MEETINGS. 
 
 1. These, according to discipline, are required to be held 
 weekly, in every place. The object of class-meetings is to in- 
 <iuire into the spiritual state of each member of the class, and 
 to advise, reprove, comfort, and exhort, as occasion may require. 
 There are usually about twelve persons in a class, although 
 there are frequently found twenty, thirty, or more. 
 
 2. The exercises of class-meeting consist of singing, prayer, 
 and the relation of Christian experience. These meetings are 
 of immense importance to the church, and cannot be neglected 
 without detriment to its spiritual interests, but whether Mr. 
 Wesley ever designed to establish class-meetings as a term or 
 condition of church-memhersh'ip^ is a question which has not 
 been largely discussed, nor finally settled. One thing appears 
 to be certain, namely ; that all Methodists who enjoy a sense 
 of the pardoning favor of God, love class-meetings, even though 
 they are but a prudential means of grace, and on the other 
 hand, a wilful neglect of class-meetings is an almost certain in- 
 dication of a low state of religious enjoyment. 
 
 3. Strangers — that is, persons not members of the church or 
 
"* 
 
 r^'- 
 
 306 
 
 EPISCOPAL METHODISM. 
 
 Society — may be adniitted to the privileges of class-meeting 
 twice or thrice, but not oftener, without violating the rules of 
 the Society. This rule may be considered by many as savoring 
 too much of a spirit of sectarianism, but when the nature and 
 design of a class-meeting is duly considered, we feel persuaded 
 that none but the bigoted and uncharitable will object to them 
 on that account. Indeed, the design of class-meetings would 
 be completely frustrated if all of every cli.ss, whether pious or 
 ungodly, were admitted thereto. Even members of the Meth- 
 odist Church have no ecclesiastical or conventional right to 
 meet in any class but their own, without the permission of the 
 leader. 
 
 4. Leaders are required frequently to meet each other's 
 classes. The object of thi!:« rule is to give the members of the 
 different classes the benefit of the advice and coun«fl of the 
 various leaders, and to prevent as far as possible a spirit of 
 formality. 
 
 SECTION III. 
 
 OF BAND MEETINGS. 
 
 1. Two, three, or four true believers, who have confidence in 
 each other, form a band ; and in each band all must be men, 
 or all women ; and all must be married, or all single. The 
 bands meet once a week to converse on purely spiritual matters, 
 and to help each other in the way to heaven, by complying 
 with that command of God, expressed by the apostle James, 
 " Confess your faults one to another, and pray one for another, 
 that ye may be healed." The members of the band pledge 
 themselves to abstain from all sin, and zealously to maintain 
 good works. 
 
 2. Belonging to a band is perfectly voluntary on the part of 
 all the members. Indeed, none but the decidedly pious and 
 devoted can have any desire to meet therein. The band meet- 
 
 ; 
 
■p^ 
 
 ^^m 
 
 of 
 
 PKAYER-MEKTINGS. 
 
 3or 
 
 .ngs differ much in their nature and design from the auricular 
 confessionals of the Church of liome ; the latter being com- 
 posed of the priest and a single supposed penitent, the former 
 of a few believers. 
 
 3. These band meetings are frequent in large Societies, but 
 it is deeply to be regretted that they have fallen so much into 
 disuse in most places; as all who have belonged to them can 
 testify to their utility as a prudential means of grace. 
 
 SECTION IV. 
 
 OF PRAYER-MEETINGS. 
 
 1. These are held semi-weekly, or oftener, in netrly every 
 place where Societies are established. Sunday and Thursday 
 evenings are usually selected for the above meetings in the 
 Methodist Church. These meetings are nearly, if not quite as 
 important to the interests of true religion in the Methodist 
 Church as class-meetings, and should not be dispensed with for 
 trivial considerations. 
 
 2. The exercises of prayer-morMngs consist principally of 
 singing, prayer, and exhortation, ir which all the members, 
 male and female, are expected to tak \ a part. The doctrine of 
 the Methodist Church in relation to ftr^ale speaking and pray- 
 ing is, that while it is manifestly impYpv)er for "a woman to 
 speak in the church," in relation to churc\ business; and that, 
 while on all matters of a temporal characCt. or others where 
 dictation and governing are required, the worat ^ should " learn 
 to keep silence in the churches," yet in matters t *^ a purely re- 
 ligious character, in the social meetings of the churc^«, it is not 
 only their privilege but their duty to improve tfc, talents 
 which God has given them, by singing, prayer, and e. \orta- 
 tion. Indeed, in all revivals of religion it has been found that 
 the women are among the most efficient li^bofers, and the p» wt 
 
308 " 
 
 EM8COPAL MKTHOUISM. 
 
 h 
 
 honored instruments in the conversion of souls ; and we hope 
 the diiy is far distant when in the Methodist Church it will be 
 considered unfashionable or unusual for a pious female to pray 
 or exhort in a Methodist social meeting. If such a day ever 
 dvBs arrive " Ichabod" may be inscribed upon the title-page of 
 her history. 
 
 SECTION V. 
 
 OF LOVE-FEASTS. 
 
 1. Love-feasts were instituted by Mr. Wesley in an early 
 day in the history of Methodism. He derived the idea from 
 the Moravians, or United Brethren, one of whose lovo-f^^aste he 
 had the privilege of attending ; and since their institution by 
 Mr. Wesley they have always been considered as an essentiii 
 part of Methodist usages, and have for many years b((en con- 
 nected with each quarterly meeting as an interesting part of 
 the same. They are held quarterly, or oftener, as occasion 
 may require. 
 
 2. The exercises of a love-feast are singing, prayer, partaking 
 of bread and water as a token of Christian fellowship and love, 
 and the relation of Christian experience. These meetings are 
 hailed with delight by every Methodist, and no marvel, for if 
 there is one place on earth more like heaven than another, it 
 is an old-fashioned Methodist love feast, where the members, 
 worshipping God " under their own vine and fig-tree," with all 
 intruders and spies shut out, have " none to molest or make 
 afraid," and where each member, in simplicity and honesty, 
 may declare what the Lord has done for his soul. The speeches, 
 on such occasions, are necessarily short, and are directly to the 
 point of present Christian experience and enjoyment. Fre- 
 quently as many as eiglity or a hundred persons, in few words, 
 express their gratitude to God in the course of a single hour, 
 *^«»sides occasional singing. 
 
 '1 '■ 
 
 t.-- 
 
 
CAMP-MEETINGS. 
 
 309 
 
 3. These meetings, as to time, ai'e limited expressly by the 
 Discipline to an hour and a half. A similar rule exists in rela- 
 tion to admitting strangers not more than twice or thrice to 
 love-feasts, as exists in relation to class-meetings, and for the 
 same or similar reasons. 'J'he preacher in charge, by virtue of 
 his office, is required to hold love-feasts, but by common con- 
 sent the presiding elder, when present, invariably presides 
 durinsr such occasions. 
 
 SECTION VI. 
 
 OF CAMP-MEETINGS. 
 
 1. These appendages to American Methodism originated, as 
 stated in the historical part of this work, in the year 1799,"* 
 among the Methodists and Presbyterians in Kentucky, l^y the 
 latter church they have long since been abandoned, as unsuited 
 to their views of order and propriety ; while by the Methodists 
 they have been retained as a highly useful and interesting 
 means of doing good. 
 
 2. Camp-meetings are usually held annually, in the summer 
 or autumn, in a grove or forest in some central or convenient 
 place, where water, pasturage, &c. may be obtained. The 
 ministers and members from different parts of a presiding 
 elder's district, and frequently of two adjoining districts, and 
 from a distance of ten, twenty, thirty, and even fifty miles, 
 assemble together in one place to enjoy this "feast of taber 
 nacles." They bring with them their canvass tents, provisions, 
 &c. &c. The snow-white tents are arranged in a circular forro 
 around the camp ground. At one end is the " stand," or pul- 
 pit, fitted up so as to accommodate twenty or thirty ministers 
 with seats. In front of the stand is an enclosure called the 
 " ».ltar," fitted up with seats for any that may be seeking the 
 
 ♦ '^ome authors state 1197. We have taken Bang's date. 
 
310 
 
 EPISCOPAL MKTHODISM. 
 
 pardon of sin. Beyond the '^'♦ur, and in front of the stand, are 
 arranged, in pro])er order, seats for the congregation, who, 
 when seated, are surrounded on all sides by the circle of tents. 
 The rear of the tents is devoted to culinary purposes, while in 
 the interior of the circle, during religious services, nothing is 
 expected to take i)lace unbecoming the sanctity of a place of 
 worship. The exercises consist of preaching four or five times 
 each day, interspersed with prayer, singing, exhortation, Ac.- 
 The meeting usually lasts five or six days, and on the morning 
 of the hust day of the meeting a love-feast is held, and fre- 
 quently the Lord's Supper is administered ; and before dispers- 
 ing it is customary for all the congregation present to march 
 round within the circle of tents, in solemn procession, singing 
 appropriate farewell hymns. After marching round once or 
 twice, the ministers arrange themselves in front of the stand, 
 and receive the parting adieu of each person who passes before 
 them. This " parting scene" is usually very solemn and aft'ect- 
 ing, and those who can refrain from weeping under these cir- 
 cumstances are favored with stronger nerves than usually fall 
 to the lot of humanity. Many, who having participated in the 
 previous exercises of the camp-meeting without much apparent 
 conviction, have during this closing scene been pricked to the 
 heart, and been forced to beg the prayers of God's people be- 
 fore leaving the ground. After the benediction has been pro- 
 nounced by the presiding elder or senior preacher, all retire to 
 their homes better qualified than before to labor for the con- 
 version of souls. Thousands, no doubt, are every year convert- 
 ed to God through the instrumentality of these means of grace. 
 
 SECTION VII. 
 
 OF WATCH-NIGHT MEETINGS. 
 
 1. These meetings were instituted by Mr. Wesley. Before 
 their conversion to Methodism the colliers of Cornwall, England, 
 
Pl^ 
 
 f^m 
 
 wm 
 
 PROTRACTED AND OTHER MEETINOS. 
 
 311 
 
 wcie accustomed to spend every Saturday night, to a Into hour, 
 at the {',le-house, or tavern, drinking, swearing, and carousing. 
 After having been convL'Vted, through the hiburs of Whitetield 
 and Wesley, the hitter was provitluntially led to substitute the 
 chapel for the ale-house, and prayer and praise for oaths and 
 blasphemy. These meetings were held generally once a month, 
 at the time of the full moon, and subse([UL'ntly were introduced 
 into all the Societies in England. In America, watch-nights 
 have been confined to two evenings in the year — Christmas and 
 New Year's eve — and are usually seasons of great spiritual 
 profit. 
 
 2. The exercises at such meetings vary according to circum- 
 stances. On New Year's eve it is customary to have one or two 
 sermons, interspersed with other appropriate exercises. As the 
 hour of twelve passes away all are kneeling in sulemn silent 
 prayer before God, and as the old year becomes lost in eternity, 
 and time gives birth to a new one, each Christian heart is being 
 laid upon the altar in the act of self-consecration. At"ter silent 
 prayer, a New Year's hymn of praise is sung, salutations are ex- 
 changed, and the worshippers return to their homes, profited 
 and blest by the interview. 
 
 SECTION VIII. 
 
 OF PROTRACTED AND OTHER MEETINGS. 
 
 1. At an early day in the history of American Methodism, 
 two-days' meetings were quite common, and were seasons of 
 great power and spiritual refreshing. As time elapsed, these 
 meetings were continued to three, four, and five days. Still 
 later, days gave place to weeks and even to months of con 
 tinued efibrt for the salvation of souls, so that now it is by no 
 means a strange thing among the Methodists for a protracted 
 meeting to be continued during the greater part of fall or 
 
.312 
 
 EPI800FAL MRTHODISM. 
 
 winter; during these meetings Iiundreils are frequently con- 
 verted to (Jod ; and although it is to h(^ regretted that the 
 churcli, as well as the unconvertt^d in many jdaoes, scarcely ex- 
 pect a revival of religion exce})t in connection with such meet- 
 ings, yet it hy no means follows that such extra efforts sliould 
 be dispensed with, but rather continued from year to year, and 
 from place to place, "if by any means w May save some." 
 
 2. The meetinjjs of the i^eneral and vl conferencos are, 
 more or less, rendered a blessing to the places where they are 
 held, as in connection with them there is much precious seed 
 sown, which must sooner or later produce abundant fruit. Still 
 it is a question, whether less preaching and more of the social 
 means would not be more profitable at such seasons. Our own 
 opinion is, tiiat at every session of an annual conference not 
 only should the sacrament of the Lord's Supper be administer- 
 ed, but a ministerial love-feast, in accordance with the rule of 
 Discipline, should bo hold, in Wiiich, of course, the laity should 
 be invited to participate. These, in connection with prayer- 
 meetings, or a conference general class meeting, would, in our 
 humble opinion, do more good than a contirmed round of 
 preaching, even by the greatest and best of men. 
 
 3. The meetings of district ministerial associations are be- 
 coming quite frequent, and are productive of great good, not 
 only to the ministers themselves, but to the people wliore the 
 sittings are lield. So far as the author has been able to obtain 
 authentic information in regard to the origin of these associa- 
 tions, Potsdam district, lilack River Conference, lias the honor 
 of being the first district in the connection to form a regularly 
 organized district ministerial association. This occurred in the 
 fall of 183G. Rev. John Loveys, being presiding elder, was the 
 first president, and Rev. Jesse T. Peck — now Dr. Peck — was 
 the first secretary, the author and others cf his brethren, being 
 members of the said association. Since that period, district 
 ministerial associations have been organized in different districts 
 and conferences, and we may hope, from liie experience we 
 
I'KOTKACTKI) AND OTIIKU MKKTINOS. 
 
 313 
 
 have had of thoir utility, directly and indirectly, that tliey will 
 bo continued and niultij)lied throughout the connection. At 
 those meetings sermons are preached, essays read, examinations 
 held, discussions intrc luced, resolutions passed, and experience 
 related. On the wliule, thev are a source of intellectual and 
 Fj'iritual profit, and we can but hope that they will become 
 a common thing among us, be universally adopted, and bo 
 properly and prudently conducted. 
 
CHAPTER VI. 
 
 OF THE SUPPORT OF THE MINISTRY AND FINANCIAL 
 INTERESTS OF METHODISM. 
 
 SECTION I. 
 
 OF THE ANNUAL ALLOWANCE TO MINISTERS. 
 
 1. The annual allowance of the bishops in the Methodist 
 Episcopal Church, is as follov.s : If unmarried, one hundred 
 dollars and his travelling expenses ; if married, two hundred 
 dollars and his travelling expenses ; if he have children, for 
 each child under seven years of age, sixteen dollars ; and for 
 each child over seven, and under fourteen, twenty-four dollars 
 annually. Besides the above allowance, the bishops are al- 
 lowed an amount annually for house-rent, fuel, and table ex- 
 penses. The latter amount is estimated as follows : each an- 
 nual conference within whose bounds a bishop may reside, ap- 
 points a committee, annually, of three or more, whose duty it 
 is to estimate the amount necessary to furnish a house, fuel, 
 and provision, for the bishop. This amount will of course differ 
 according to the size of the bishop's family, and the place 
 where he may reside, as house-rent, fuel, (fee, may be much 
 greater in some places than in others. The last amount, when 
 estimated, is drawn from the funds of the book concern in New 
 York and Cincinnati, while each annual conference is required 
 to bear its proportionate part of the former amount, including 
 salary and travelling expenses. 
 
 2. Thi^ annual allowance of the presiding elders is the same 
 as that of the bishops, and is raised as follows : There is an 
 annual meeting in each presiding elder's district, of one steward 
 
^^m 
 
 ANNUAL ALLOWANCE TO MINISTERS. 
 
 315 
 
 I 
 
 from each station and circuit, who is appointed by a previous 
 ouarterly conference. These district stewards estimate the 
 amount necessary to furnish a house, fuel, and table expenses, 
 and apportion his entire claim, including his salary and travel- 
 ling expenses, among the different circuits and stations in his 
 district, according to their ability. When such an apportion- 
 ment has been made, if there should be a deficiency in the re- 
 ceipts of any preacher in his district, he must share his propor- 
 tionate loss of such deficiency ; and if all receive their full claim, 
 the presiding elder receives his, thus sharing with each preacher 
 in proportion to what the latter receives. 
 
 3. The annual allowance of all the travelling ministers and 
 preachers is the same as that of the bishops and presiding 
 elders, and is raised in the following manner : The quarterly 
 conference aj)points a committee to estimate the amount neces- 
 sary to furnish a house, fuel, and table expenses of the preacher 
 or preachers who may be sent to them. The sum estimated 
 by the committee, if approved by the quarterly conference, is 
 either raised by subscription, slip-rent, or voluntary contribu- 
 tion. The penny-a-week system, which obtains so largely 
 among the Methodists in England, has not succeeded to any 
 great extent in the United States. 
 
 4. Local preachers have an allowance in certain cases. 
 Where they preach only on the Sabbath, and spend their 
 week-days in pursuing their secular business, they do not ex- 
 pect any remuneration, unless they are very poor ; but where 
 they spend any considerable portion of their week-time in the 
 service of the church, and are employed by the presiding elder 
 to fill the vacancy of a travelling preacher, tliey are entitled to 
 the same allowance as a travelling, preacher. 
 
 5. In making the estimates for travelling and table expenses, 
 the various committees — except it may be in the case of bish- 
 ops — are scarcely ever governed by the rule — How much will 
 it take to supply the preacher and his family with provisions, 
 and his horse with provender ? but — How much can we raise ? 
 
 O 
 
 02 
 
310 EPISCOPAL METHODISM. 
 
 In the former case two hundred — perhaps three, or more- 
 would be thought necessary ; in the latter, sometimes but half 
 the necessary sum is estimated. We have known the estimate 
 for the table expenses of a preacher with a wife and three or 
 four children, to be as low as thirty dollars, with nothing for 
 travelling expenses ! Such an estimate is a mere evasion of 
 the disciplinary requirement, and ought to be discountenanced 
 by every preacher, steward, and leader in the church. The 
 true policy appears to be, to estimate what is actually neces- 
 sary for the above purposes, and if the circuit or station cannoi, 
 or will not raise it, as all know, the members are not holden as 
 in case of debt. In making such estimates, committees should 
 always inquire how much of each article their preacher will 
 probably need. We will suppose he has a wife and four chil- 
 dren, and is under the necessity of keeping a servant-girl. 
 Such a family will consume, in the course of the year, at least 
 40 bushels of Wheat, at$l 00 ...'.. $40 00 
 
 30 " " Potatoes, at 25 7 60 
 
 200 lbs. Butter, at 12^ 25 00 
 
 100 " Cheese, at 6^ 6 25 
 
 200 " Meat, at 10 20 00 
 
 Groceries, &c. &c., 30 00 
 
 Fuel, 20 00 
 
 Hay, and provender for horse . . 50 00 
 Incidentals, 1 25 
 
 $200 00 
 Add to the above his salary, out of which he must find 
 himself and his far ily in clothing, schooling, books, 
 periodicals, postage, medicine, medical attendance, 
 help, wear of carriage, horse, harness, crockery, furni- 
 ture, &c., 280 00 
 
 To this should be added the claim of the presiding 
 
 elder, say $40, 40 00 
 
 Aggregate of the whole, $520 00 
 
ANNUAL ALLOWANCE TO MINISTERS. 
 
 317 
 
 By adopting some such raethod of estimating a preacher's 
 claim, committees would arrive at a more correct conclusion 
 than they generally do, and instead of our preachers being 
 obliged — as is sometimes the case — literally to beg a living, they 
 would have enough, and nothing more ; but as long as the 
 present wretched policy of making estimates is pursued, the 
 church must expect to lose, from year to year, some of her best 
 ministers, for the good and sufficient reason, that they do not, 
 and cannot, as parents and husbands, consent to see their fam- 
 ilies in want, as long as it is written, " He that provideth not 
 for his own house, hath denied the faith, and is worse than an 
 infidel." 
 
 6. The annual allowance of the supernumerary, superannu- 
 ated, or worn-out {Teachers is the same as that of the effective 
 travelling preachers and bishops. The superannuated preach- 
 ers, however, receive nothing for table expenses, house-rent, and 
 fuel. Their allowance, paltry as it is, is scarcely ever paid 
 them in full ; what is paid, is raised partly from the fifth col- 
 lection, and partly from the proceeds of the book concern, and 
 chartered fund. 
 
 7. The widows and orphans of deceased preachers are also 
 allowed one hundred dollars for the widow, and the same 
 amount for each child, as before mentioned, but nothing foi 
 table, travelling expenses, house-rent, or fuel. 
 
 8. The fifth collection — so called because it usually comes 
 after the four quarterly collections — is required by discipline to 
 be taken'up on each circuit or station in the conneotion, once 
 in each year. This collection, in the year 1850, in all the con- 
 ferences, amounted to $15,750, or an average of $543 to each 
 conferer-ce. 
 
 The proceeds of the Book Concern, for the same year, 
 amounted to $17,400, or, $600 to each conference. 
 
 The proceeds of the chartered fund, for the same year, 
 amounted to $1,885, or $65 to each conference. 
 
 The income from all other sources, such as ten-cent coUec- 
 
318 
 
 \ 
 
 EPISCOPAL METHODISM. 
 
 tions, legacies, interest on conference funds, <fec. &c., amounted 
 to about. $6,200. The whole making an aggregate of $41,135. 
 This sum at first sight appears large, but if it is divided by the 
 number of superannuated preachers, and widows, and orphans, 
 in the connection, it will be found that but a portion of their 
 disciplinary allowance is given to these worthy claimants on 
 the funds of the church. 
 
 The number of superannuated preachers returned on the 
 minutes of conference for 1850 is 352. 
 
 The number of widows returned on the same minutes, as 
 nearly as we can ascertain, is 275. 
 
 The number of orphan children depending on the same 
 funds, more or less, cannot be less than 300. 
 
 In addition to the above claimants, the bishops must receive 
 their portion of the funds, which amounted in 1850 — with the 
 allowance to a bishop's widow — to $1,813, or $02.53 to each 
 conference. If we add together the above number of claim- 
 ants, and divide the gross receipts, we shall find that the aver- 
 age dividend to each claimant is $44, and a fraction. But as 
 each one receives in proportion to the number in the family, 
 and the age of the child, or children, the actual receipts differ 
 greatly from the average to each. Hence, in the minutes, we 
 find that the lowest amount given to any one orphan is one 
 dollar and twenty-eight cents ! or about eight per cent, on their 
 claim of sixteen dollars ! In the same cosiference, widows with 
 probably one or two children, received the sum of $10.70, as 
 an annual allowance, and the greatest amount to any one 
 superannuated preacher, in the same conference, was $26.53, 
 and this " worn-out" man probably had a wife, and six or seven 
 children. On the other hand, the Genesee Conference had the 
 honor of paying up the claims of the su})erannuated preachers, 
 the widows and orphans, in 1850, each married man having 
 received $200, with the full allowance for children. Both of 
 these cases, however, are extreme ones, and the probability is. 
 
-ft™ 
 
 CHURCHES, ANU ottoiiv^H PROPERTY. 
 
 SIS 
 
 tliat not more than fifty per cent., on an average, is realized 
 from these funds, to support the various claimante. 
 
 It should be remembered, also, that if an effective travelling 
 preacher receives less on his circuit than would amount to the 
 dividend of the worn-out m.en — let it be more or less — he is 
 entitled to have the deficiency of per centage made up, so that 
 his gross receipts for the year shall equal theirs. This should 
 be remembered, for two reasons. (1.) Mnny think that if an 
 effective preacher fails to receive his allowance on his circuit, 
 the deficiency will all be made up from the conference funds ; 
 this is a mistake. (2.) If a circuit or station allow their 
 preacher to remain unpaid, for the above reason, they are tak- 
 ing bread from the mouths of the aged and infirm preachers, 
 and from the widow and the orphan 
 
 We have thus stated as fully as possible the polity of the 
 church, and the requirements of the Discipline, in relation to 
 the allowance of ministers. 
 
 SECTION II. 
 
 OF CHURCHES, AND CHURCH PROPERTY. 
 
 1. Churches, chapels, meeting-houses, and parsonages, built 
 for the use or occupancy of the members and preachers of the 
 Methodist Episcopal Church, are invariably deeded to the trus- 
 tees of the local church or Society erecting or purchasing tho 
 same. Some have embraced the idea that all such property is 
 deeded either to the bishops, or preachers ; or to the general 
 or annual conferences. This, however, is a mistake, in regard 
 to which any one may satisfy himself, who will examine the 
 subject. 
 
 2. The trustees — as stated in a previous chapter — are re- 
 quired to hold the property for the purpose for which it was 
 erected, purchased, or donated, which purpose is, that the 
 
 •■A,y 
 
520 
 
 J 
 
 EPISCOPAL METHODISM. 
 
 members of the Methodist Episcopal Church may use the same 
 as a place of worship, according to the rules and discipline of 
 the church ; and in further trust, that they shall always permit 
 the ministers and preachers of such church, who may be duly 
 appointed by the annual conference, to preach and expound 
 God's holy word therein. 
 
 3. For the manner of appointing trustees, the reader is re- 
 ferred to Book III. Chapter III. Section IX. Paragraph 4. 
 
 4. Parsonages, burying-grounds, &c., are held by a similar 
 tenure as churches, and the only control the conferences or 
 ministers have over them is, to use them and the churches ac- 
 cording to the design of the donors or purchasers. The preach- 
 ers, bishops, or conferences have no right to dispose of them nor 
 use them for any other purpose whatsoever than the one named 
 in the deed of conveyance. 
 
 5. As churches and parsonages increase in the church, there 
 is an increasing desire on the part of both preachers and peo- 
 ple, to have the parsonages furnished with at least heavy fur- 
 niture. Indeed, one of the greatest clogs to the itinerancy is 
 the necessity of removing furniture from place to place. What 
 with the wear and tear of furniture, and the enormous expense 
 annually incurred in such removal, besides the time occupied in 
 packing and unpacking, it begins to be seriously agitated as a 
 question, whether the preachers had not better sell all their own 
 furniture, and throw themselves at once on the generosity of 
 the people for such articles of furniture as they need for house- 
 keeping. If such arrangements could be made, the saving in 
 expense for a few years, would, in a pecuniary point of view, 
 more than meet the necessary outlay. But to have the plan 
 operate well, it must be generally, even universally adopted. 
 
 
wm 
 
 IMI 
 
 ame 
 e of 
 rmit 
 duly 
 ound 
 
 APPENDIX TO BOOK III. 
 
 DECISIONS, AND RESOLUTIONS ON THE ADMI' ISTRAl .ON OP 
 THE DISCIPLINE OF THE METHODIST EPISC PAL CHURCH. 
 
 The Author begs leave to append the following decisions and 
 resohitions for the special benefit of junior preachers and oth- 
 ers, who may not be acquainted with the same. The authori- 
 ties may be found at the end of the appendix. 
 
 1. When does the conference-year commence and terminate? 
 Ans. When the appointments are announced in conference. 
 
 2. When a member of conference has been brought before 
 a committee, during the interim of an annual conference, and 
 has been by said committee acquitted, can the annual confer 
 ence take up the case and decide the final issue, except in 
 case of appeal ? It can, the action of the committee being 
 only to determine whether the accused shall be suspended, or 
 allowed to discharge his ministerial functions during the in- 
 terim. 
 
 3. Can a local preacher be tried by a quarterly conference 
 before having been brought before a committee of local preach- 
 ers ? He can, but when it is practicable, he should be brought 
 before a committee of his peers :' i the first instance. The 
 quarterly conference, however, is the only body that can prop- 
 erly try, and finally acquit or suspend a local preacher. " It 
 has original jurisdiction." 
 
 4. When a bill of charges is presented against a local 
 preacher for imprudence, and the necessary disciplinary labor 
 has not been performed, may the quarterly conference reject 
 said bill of charges ? " If any illegality is found, the conference 
 may reject anv part of the bill." 
 
 h <l 
 
 ': L.*' 
 
 *: 
 
322 
 
 KPISCOrAL METHODISM. 
 
 5. Are the characters of local elders and c aeons subject lo 
 annual examination in the quarterly conference ? They are. 
 
 6. If a local preacher or minister is proved guilty of some 
 oftence, who determines the degree or kind of punishment ? 
 The quarterly conference. The same rule applies to a travel- 
 ling preacher on trial. 
 
 7. Can quarterly conferences, under any circumstances, try 
 a member of an annual conference ? They cannot. They may, 
 however, state their grievances, as a quarterly conference, to 
 the presiding elder. 
 
 8. Can exhorters, stewards, and leaders be tried by a quar- 
 terly conference ? They cannot. Exhorters and stewards are 
 responsible for only official misconduct to, and may be deprived 
 of their office by, the quarterly conference, but can only be tried 
 and expelled by the Society, or select number. Leaders, as 
 such, are responsible only to the preacher in charge. 
 
 9. When it is asked in quarterly conference, " Are there any 
 complaints ?" what is intended ? Complaints against local 
 preachers for immorality or imprudence, or against them, and 
 exhorters, stewards, and trustees — in certain instances — for offi- 
 cial misconduct. 
 
 10. In case of a decision by a quarterly conference adverse 
 to the membership of a local or travelling preacher on trial, and 
 no appeal is presented to the next session of the annual confer- 
 ence, is such decision final ? It is, in ordinary cases, especially 
 in cases of law questions. 
 
 11. In granting or renewing licenses in a quarterly confer- 
 ence, if there should be a tie vote, will the tie vote grant, or 
 renew the license ? It will not. There must be a majority of 
 votes of all the members present. 
 
 12. May a quarterly conference refuse to renew the license 
 of a local preacher, without showing cause ? It may, but can- 
 not deprive him of it in less than a year, except for cause, for- 
 mally proved. 
 
 13. Can a quarterly conference adjourn to a distant day ? 
 
,7^ !•■ 
 
 ,'3*^" 
 
 DECISIONS AND KE80LUTI0N8. 
 
 323 
 
 fnt? 
 ivel- 
 
 try 
 
 lay, 
 3, to 
 
 They may adjourn from day to day, to finish ponding business, 
 only. 
 
 14. Is a travelling proncher on trial amenable to the quar- 
 terly, or annual conference for his administration of discipline i 
 To the annual conference, only, in such case. 
 
 15. Who presides at the examination of a local elder, dea- 
 con, or preacher, who is accused of crime, and is brought be- 
 fore a committee of local preachers ? The preacher in charge. 
 
 IG. If found guilty, who is to suspend liim ? The com- 
 mittee. 
 
 17. In the trial of a memljev before the "select number," 
 should the preacher in charge remain with them while making 
 up their verdict ? He should, but ought not to express an 
 opinion in reference to the guilt or innocence of the accused, 
 until the decision is made, nor even at any time during the pro- 
 gress of the trial. 
 
 18. If the member is found guilty, who is to determine and 
 award the punishment ? The preacher. 
 
 19. If an accused person object to any one or more of the 
 select number, should his objections be overruled ? They 
 should, unless they are reasonable ; in that case, the person or 
 pei"sons objected to, should be changed for others. 
 
 20. If the preacher in charge is a party interested in the 
 issue of the case, when a member is to be tried, should he act 
 as chairman of the trial ? He should not. The presiding 
 elder should appoint a chairman for the occasion. 
 
 21. When a verdict of guilty is rendered against an accused 
 person, must the preacher expel the offender, or may pardon 
 be granted ? In cases of scandalous crimes, expulsion should 
 follow ; but for crimes of a moderate degree, if there is humil- 
 ity, and a promise of amendment, the person may be borne 
 with, but then only by general consent of the committee or 
 Society. 
 
 22. If a member refuse to arbitrate a disputed matter, after 
 being recommended to do so, may the preacher in charge pro- 
 
324 
 
 Eri800PAL METHODISM. 
 
 ti ! 
 
 ceed to expel him ? Not before he is tried for the offence and 
 proved guilty, before the Society or select number. In all 
 cases of expulsion whatsoever, the person must first be properly 
 and formally tried for the offeaco for which he is expelled, be- 
 fore expulsion can ensue. 
 
 23. When a preacher differs in judgment from the Society 
 or select number in relation to the guilt or innocence of an ac- 
 cused person, and refers the case to the quarterly conference, is 
 that reference an appeal ? It is not ; it is a new trial. The 
 power to refer should scarcely ever be used by a preacher, be- 
 cause by many good judges the rule is considered unconstitu- 
 tional, as it destroys the privilege of af'ieal in the case, to the 
 quarterly conference. 
 
 24. Who shall decide whether a person absents himself 
 from trial, in the sense of the discipline ? The select number, 
 or the Society. 
 
 25. Is a preacher in charge obliged to present all appeals 
 from expelled members to the quarterly conference ? He is, 
 when noti''3d to that effect. 
 
 26. May a preacher receive a person into the church, living 
 within the bounds of another charge, when it is known that 
 such person could not be received in the charge where he re- 
 sides ? He may not, except in extreme cases. 
 
 27. When a member wishes to remove his residence, and 
 the preacher believes there are good reasons why a certificate 
 should be withheld, what shall be done ? If the member is 
 ■willing to be tried, the preacher must proceed to the trial of 
 the person ; otherwise, he will be guilty of maladministration. 
 In case of a refusal to be tried, a certificate may, nay, ought to 
 be withheld. 
 
 28. When a member wishes to withdraw from the church, 
 is the preacher under obligation to grant him a certificate of 
 membership ? If the member wishes to unite with another 
 evangelical charch, a certificate may, as a matter of courtesy 
 
DKCrSIONS AND P.K:JC)1,UTI0N'S. 
 
 325 
 
 o 
 
 be given, otherwise, there is no obhgation, nor even propriety, 
 in doing so. 
 
 29. How long may a person retain a certificate of momher- 
 ship, before it becomes null, and void ? 'I'hcre is no prescribed 
 time. But a person proscnling a certificate becomes responsi- 
 ble to the Society receiving him u|)on such certificate, tor his 
 moral conduct while he held the same in his hands. 
 
 no. Can a preacher or Society refuse to receive a member 
 who presents a proper certificate of membership ? They can- 
 not, but if guilty of immorality, may proceed to try him, as 
 above stated. All such evidences of membership must be duly 
 honored. 
 
 31. When an expelled person confesses and gives proper 
 satisfaction, and applies for re-admission, may he be received in 
 full membership, or must he be received on trial ? lie may be 
 received in full connection. 
 
 32. Is a preacher at liberty to refuse to call an accused 
 member to trial, when charges have been preferred by respect- 
 able numbers of the church ? He is, if there are sufficient rea- 
 sons existing why he should not do so. 
 
 33. Must a preacher call a member to ti'al who is credibly 
 reported to be guilty of crime, even if no charges are formally 
 preferred against him ? It is the duty of the preacher to do 
 10. 
 
 34. Should a preacher proceed to try a member on a bill of 
 charges prepared, and preferred by a complainant out of the 
 church ? He should not ; all formal bills of charges should be 
 preferred by members ; but if, in the absence of the latter, the 
 preacher believes the accused guilty, he should make out 
 charo-es atjainst him himself. 
 
 35. How long a tira^ should elapse between a citation to 
 trial, and the time of tiio trial ? This will depend on < rcum- 
 stances ; but generally at least a week's notice should be given. 
 
 36. If a different crime is proven against an accused person, 
 from the one specified in the bill of charges, what should be 
 
 cS 
 
 i L 
 
/f.1 
 
 320 
 
 EPISCOPAL MRTII0DI8M. 
 
 done ? If the accu'^ctl plead that he is not prepared for trmt 
 on that point, the trial should bo adjourned to a futurs day. 
 
 37. In pn'pariiig a bill of chargiis, how should a proachc r 
 proceed? lie should give the charges, with all the speciHca- 
 tions under those charges ; and he should be as specitic as pos- 
 sible, both in regard to time, and jjlace, where the alleged of- 
 fence was committed. In case of a charge of falsehood, or 
 slander, the (jxact word^ used should b(i given ; a correct co|)y 
 should be furni.ilu; 1 the accused, with the name of the accuser, 
 if any, and a proper notice (>f the tin e and place of trial. 
 
 •i8. At Uio iiiie of the trial, how should lie proceed ? He 
 should cause correct minutes of the charges, specilicatio.ns, tes- 
 timony, an/ decisioii, lo be kept in writing, together with all 
 the proceedings in tht; case, so that in case of an appeal, the 
 aame may be presented in due form, to th(! quarUirly conference. 
 
 yO. When a member is charg(!d with crime, and wishes to 
 withdraw, for the j)urpose of evading a trial, is the preacher 
 under the necessity of considering him withdrawn ? He is 
 not ; the accused member should not be allowed to withdraw 
 without permission from tlie Sjciety. 
 
 40. If an cxp'^llod person is rest'^rod to membership by the 
 action of an annual conference, on account of incorrect admin- 
 istration, can such person be tried over again for the same of- 
 fence .' He can ; the action of the conference simply places 
 him whore justice may bo done by a now trial. 
 
 41. Can an expelled member avail himself of the action of 
 an annual conference in his case, unless he first uses his consti- 
 tutional privilege of an appeal to tbo quarterly conference, as 
 ae<oribed in the discipline ''■ He cannot ; his first and chief 
 redress is in his right of apjieal to the quarterly conference. 
 
 42. Should an accuser be allowed to be a witness ? In cases 
 of personal dispute, in the issue of which the accuser has a 
 direct interest, he should not ; but in cases where he has no 
 other interest than is common to all tlie members of the 
 church, he should be permitteO to give evidence. 
 
UECiaiONS AND KESwLL'TIONS. 
 
 -•cus«;r. 
 
 327 
 
 ■ i V. 
 
 43. Has a preaclior a right to ifivi? a lovo-fcast ticket to any 
 person Mot a member or probationer of the church ? He hjia 
 no such rii^ht. Tickets with the word " meiiibcr^^ printed oil 
 them, sliould be given only to members ; tickets without the 
 word member, should be given only to probationtirs : " notes''^ 
 of admission should be given to tliose who are neither members 
 nor probationers. 
 
 44. Has an aiitmal conference a right to require its mc^nbers 
 to take up an annual collection for th'! j^urpose of sustaining 
 the literary institutions under its care ? It lias such right. 
 
 45. Can an annual conference refuse a location to one of its 
 members in good standing, when such location is dennuided ? 
 It cannot, and is obliged to give him a certificate of such loca- 
 tion. 
 
 40. Is the recommendation of a quarterly conference, in the 
 case of local preachers, catidiilatt^s for the travelling Cf^nnection, 
 <fec., of any force after the ensuing annual conference ? It is 
 not. 
 
 47. Has tlie presiding elder of a district a right to give leave 
 of absence to any of his preachers ? He has not. 
 
 48. Has the president of an annual or quarterly conference 
 a right to decline putting the question on a motion, when in 
 his judgment such motion does not relate to the proper busi- 
 ness of the conference ? He has. 
 
 49. Are questions relating to the admissibility of testimony, 
 questions of law ? They are. (Consequently the president or 
 chairman of a trial must decide on the admissibility of testi- 
 mony.) 
 
 50. To what quarterly conference or Society does a super- 
 annuated preacher belong ? If he resides within the bounds 
 of his own conference, he belongs to such bodies where he re- 
 sides ; if in the bounds of another conference, he belongs to no 
 Society, or quarterly conference, but has a right, as all preach- 
 ers have, to meet in class. 
 
 '0 
 
mrm^^^mmif^mumn^ 
 
 328 
 
 EPISCOPAL METHODISM. 
 
 AUTHORITIES. 
 
 Queetion 
 
 
 
 Question. 
 
 1 
 
 Bishof 
 
 ) Waugli 
 
 20 
 
 Bishop Morris 
 
 2 
 
 (( 
 
 Ilamline 
 
 27 
 
 Gen. Con. 1848 
 
 3 
 
 ('. 
 
 Morris 
 
 28 
 
 Gen, Con. 1848 
 
 4 
 
 (( 
 
 Janes 
 
 29 
 
 Bishop Morris 
 
 5 
 
 u 
 
 Morris 
 
 30 
 
 Various 
 
 6 
 
 (( 
 
 Hedding 
 
 31 
 
 Bishop Hedding 
 
 1 
 
 u 
 
 Morris 
 
 32 
 
 " Hedding 
 
 8 
 
 u 
 
 Morris 
 
 33 
 
 " Hedding 
 
 9 
 
 Various 
 
 34 
 
 Various 
 
 10 
 
 Bishop Hamline 
 
 35 
 
 u 
 
 11 
 
 u 
 
 Waugh 
 
 36 
 
 Bishop Hedding 
 
 12 
 
 u 
 
 Waugh 
 
 37 
 
 Various 
 
 13 
 
 u 
 
 Hedding 
 
 38 
 
 (( 
 
 14 
 
 (( 
 
 Hedding 
 
 39 
 
 All the Bishops 
 
 15 
 
 u 
 
 Heddiiinr 
 
 40 
 
 Bishop Janes 
 
 16 
 
 u 
 
 Hedding 
 
 41 
 
 B. R. Con. 1851 
 
 17 
 
 u 
 
 Hedding, 
 
 Morris 42 
 
 Bishop Janes 
 
 18 
 
 a 
 
 Hedding 
 
 43 
 
 Discipline 
 
 19 
 
 (( 
 
 Hedding 
 
 44 
 
 Gen. Con. 1840 
 
 20 
 
 u 
 
 Morris 
 
 45 
 
 Gen. Con. 1840, <fe 1844 
 
 21 
 
 (( 
 
 Hedding 
 
 46 
 
 Gen. Con. 1840 
 
 22 
 
 a 
 
 Hedding 
 
 47 
 
 Gen. Con. 1840 
 
 23 
 
 (( 
 
 Hedding 
 
 48 
 
 Gen. Con. 1840 
 
 24 
 
 u 
 
 Hedding 
 
 49 
 
 Gen. Con. 1844 
 
 25 
 
 Various 
 
 60 
 
 Gen. Con. 1844 
 
 The above decisions and resolutions are given, not in the 
 exact words of the authorities referred to, but so as to embrace 
 the substance in the fewest words possible, and yet retain the 
 
 meaning. 
 
 „-. 
 
-j;< ;-' 
 
 BOOK IV. 
 
 BENEVOLENT AND LITERARY INSTITUTIONS 
 AND STATISTICS OF METHODISM. 
 
 CHAPTER I. 
 
 BENEVOLENT INSTITUTIONS. 
 
 SECTION I. 
 
 1844 
 
 1 the 
 )race 
 1 the 
 
 BOOK CONCERN. 
 
 1. The Book Concern may properly be called a benevolent 
 institution, as the design — in part, at least — is to furnish a fund 
 for the relief of the superannuated, or worn-out preachers, the 
 widows and orphans of those who have died in the regular 
 work of the ministry, and the profits of that establishment are, 
 in the main, sacredly devoted to that purpose. It is true that 
 this is by no means the only design of its institution ; the cir- 
 culation of bibles, Sunday-school books, tracts, and religious 
 works of various kinds, all prove that another prominent object 
 is the furnishing of wholesome reading to the thousands of our 
 Israel, who naturally look to their own church and ministry for 
 a supply of their wants in this respect. 
 
 At an early period in the history of English Methodism, Mr. 
 Wesley became an author, and indirectly a publisher on an ex- 
 tensive scale. The voluminous works which he found it neces- 
 sary to print " for the use of the people called Methodists," de- 
 
 i I' 
 
330 
 
 EPISCOPAL METHODISM. 
 
 raanded a press of his own, which was, and is, located in the 
 city of London. Soon after the organization of the Methodist 
 Episcopal Church, the importance of having Methodist books 
 printed in America, was deeply felt. Hitherto, the minutes, 
 Sunday service, hymn-books, &c., had been published at Mr. 
 Wesley's press in London, and had to be imported at great 
 risk and expense, besides loss of time. Li the year 1787, the 
 subject of printing and publishing books in America is first 
 alluded to in the discipline. At the conference which assem- 
 bled in the above year, it was resolved to print such books as 
 the conference should recommend, and that the profits of sale 
 should be applied " toward Cokesbury College, the preachers' 
 fund, the deficiencies of the preachers, the distant missions, or 
 the debts on our churches." The first attempt at publishing 
 books was in Philadelphia, and in 1792, the Rev. John Dick- 
 ins was appointed to manage the printing business. His annual 
 allowance was, " two hundred dollars for a dwelling-house, and 
 fur a book-room ; eighty dollars for a boy ; fifty-three and one 
 third dollars for fire-wood ; and three hundred and thirty-three 
 dollars to clothe and feed himself, his wife, and his children. 
 In all, six hundred and sixty-six dollars, and one third The 
 first book- committee appointed to regulate the concern, were 
 John Dickins, Henry Willis, and Thomas Haskins. In 1796, 
 the publication of the Methodist Magazine was recommended 
 by the conference, and in 1800, Ezekiel Cooper was appointed 
 superintendent of the Book Concern, and it was made the duty 
 of each presiding elder to see that his district was duly supplied 
 with books ; to order such books as were wanted ; to distribute 
 them among the dift'ereut circuits, and to charge the same to 
 the preachers. The latter were required to sell as many as 
 Dossible, and account to the presiding elder for the same, and 
 when they left a circuit, they were to collect all the books re- 
 maining on their hands in one place, and leave an inventory of 
 the same with the presiding elder. No preacher was allowed 
 
 i 
 
■*^ 
 
 BOOK CONCERN. 
 
 331 
 
 to print or circulate any book or pamjifllet without the consent 
 of the conference, previously obtained. 
 
 In 1804, the Book Concern was removed to New York, and 
 Ezekiel Cooper was re-appointed general book steward, and 
 John Wilson, assistant editor and book steward. At this time 
 it was resolved that the profits be applied to the support of dis- 
 tressed travelling preachers and their families. 
 
 In 1820, a book agent was appointed to reside in Cincinnati, 
 and manage the Concern in the western country, under the 
 direction of the editor in New York. The system of issuing 
 books on commission still obtained, and it was only in 1828 
 that the General Conference resolved thereafter to issue no 
 more books on commission. In 1826 the publication of the 
 " Christian Advocate" was commenced in New York, and at 
 the conference of 1828, an editor was appointed to superintend 
 the same, and to edit the Child's Magazine. In 1832, a branch 
 concern, or general depository, was established in New Orleans, 
 and ii 1836 the book concern at Cinciimati was made inde- 
 pendent of the one in New York,* yet so " as to co-operate 
 with the agents at New York" in the publication of books, &q. 
 In the last named year, in addition to the Christian Advocate 
 and Juurnal, and Western Christian Advocate, provision was 
 made for issuing weekly papers from Charleston, S. C, Rich- 
 mond, Va., and Nashville, Tenn. 
 
 In 1840, provision was made for the publication of the Meth- 
 odist Quarterly Review, Youth's Magazine, the Christian Apol- 
 ogist, in German, Pittsburgh Christian Advocate, and the 
 Ladies' Repository. 
 
 In 1844, the Northern Christian Advocate, in Auburn, was 
 
 i 
 
 * On tlie 18th Feb, 1836, thn entire book establishment, in Nevr 
 York, with its buildiny^s, presses, books, papers, «tc., was destroyed by 
 fire. Through the Uberality of friends, in and out of the church, liow- 
 ever, the loss was partly made up, and better buildings were erected 
 on the site of thn old ones, so that the " glory of the latter house," fur 
 surpasses " that of the former." 23 
 
 -; §^ 
 

 332 EPISCOPAL METHODISM. 
 
 adoptea as a General Conference paper, and given in charge to 
 Rev. N. Rounds, of the Oneida Conference, wlio was succeeded 
 in 1848 by the present talented editor, Rev. William Hosmer^ 
 of the Genesee Conference. 
 
 2. The present state of the Book Concern is as follows : — In 
 New York, there is one agent, and one assistant agent ; an 
 editor of the Quarterly Review, and books of the General Cat- 
 alogue ; an editor of the Christian Advocate and Journal ; an 
 editor of Sunday-school books and tracts, all of whom are under 
 the supervision of a book committee of seven, appointed by the 
 General Conference. A large number of clerks, salesmen, por- 
 ters, printers, binders, (fee. &c., are employed at this concern, 
 which is located at 200 Mulberry-street. 
 
 At Cincinnati there are two agents, and three editors, with 
 the necessary number of enij)loyees, and an editor for each of 
 the General Conference papers. Depositories of books are 
 found in Pittsburgh, and Boston, and Methodist book-stores are 
 found in Auburn, Buft'alo, Philadelphia, Baltimore, and other 
 places. The number of distinct works published at New York 
 and Cincinnati, from the ponderous imperial octavo of 5,528 
 pages, down to the lilliputian 48mo. of but a few pages, amounts 
 to about two thousand in round numbers. These works may 
 be classified as follows : — 
 
 On Biblical Literature, 21 
 
 On Doctrinal and Controversial Theology, . . . , 56 
 On Experimental and Practical Religion, .... 67 
 
 On Biography and History, 85 
 
 On Ecclesiastical Polity and History, 13 
 
 On Ilomiletics and Pastoral Duties, 9 
 
 On Methodist Usages, Church Polity, <fec., .... 23 
 
 On Missions, &c., 16 
 
 Sermons and Addresses by different Ministers, ... 59 
 
 Poetical and Musioal, 9 
 
 On Miscellaneous Subjects, 70 
 
 German Works Q 
 
■TW? 
 
 "^ 
 
 
 -In 
 
 ; an 
 
 Cat- 
 
 ; an 
 
 inder 
 
 y the 
 
 por- 
 
 licern. 
 
 21 
 56 
 67 
 85 
 13 
 
 9 
 23 
 16 
 59 
 
 9 
 TO 
 
 e 
 
 BOOK CONCERN. 333 
 
 Juvenile Works, 71 
 
 P'ireside Lil)rary, l21 
 
 Tracts, &c., 400 
 
 SUNDAY-SCHOOL DEPARTMENT. 
 
 Youth's Library, vols 400 
 
 Child's Library, " 300 
 
 Children's Tracts, GO 
 
 Gift Books, &c., 163 
 
 1952 
 
 The publication of these books by thousands of copies annu- 
 ally, together with the printing of love-feast tickets, Sunday- 
 school tickets, certificates of ineinbershij) in the church, and 
 Missionary Societies, Sunday School Union, &c. &c., and the 
 printing of portraits, engravings, &c., will show to some extent 
 the amount of capital required, and the labor to be performed, 
 in that vast establishment in New York, and its sister establish- 
 ment in the west. 
 
 The preparation of books, however, is but one part of the 
 business performed at these establishments. About thirty 
 thousand copies of the Christian Advocate and Journal are 
 weekly printed in New York ; about one hundred thousand 
 copies of the Sunday vSchool Advocate — a paper as large as the 
 former — are published monthly at the same place ; about fifty 
 thousand copies of the Missionary Advocate are also [)ublished 
 monthly, besides between two and three thousand co[)ies of the 
 Quarterly Review. At Cincinnati, besides the publication of 
 books, the \Vestern Christian Advocate, the Christian Apolo- 
 gist, and the Ladies' Monthly Repository, are puldished weekly 
 and monthly by thousands. 
 
 3. The following table exhibits the present financial condi- 
 tion of the book concerns at New York and Cincinnati, as re- 
 ported to the annual conferences at their sessions in 1851. 
 
 • ■ -■ 
 
 •I 
 
834 
 
 EPISCOPAL METHODISM. 
 
 BOOK-ROOM AT NEW YORK. 
 
 Real Estate in New York city, consisting of build- 
 ings, &c $115,673 
 
 Cash in band, and in bank, with State Stocks . 66,605 
 
 Books on hand, bound and unbound, &c. &c. . 191,681 
 Printing-office, including presses, type, stereotype 
 
 plates, &c 02,907 
 
 Foundry, &c. &c 618 
 
 Bindery 8,868 
 
 Notes and accounts considered good .... 164,971 
 
 Deduct $14,819, due by the concern, leaves . $626,225 
 
 Nett profits of the year 1850 42,161 
 
 Paid conference dividends in 1850 .... 19,700 
 
 Amount of sales in 1850 200,215 
 
 BOOK CONCERN AT CINCINNATI. 
 
 Real Estate in Cincinnati, &c $65,000 
 
 Books and stationery on hand 44,061 
 
 Printing-office, presses, type, &c 29,912 
 
 Bindery 4,915 
 
 Furniture, &c. &c 1,900 
 
 Notes and accounts considered good .... 79,782 
 
 Cash on hand, &c. &c 3,567 
 
 Deduct $26,502, due by the concern, leaves . $202,637 
 
 Profits of the year 1850-1 15,095 
 
 Present value of both concerns $828,862 
 
 Both concerns are incorporated by the Legislatures of the 
 States wherein they are located. 
 
MISSIONARY SOCIETY. 
 
 335 
 
 SECTION II. 
 
 CHARTERED FUND. 
 
 1. This fund was instituted in the year 1796. The design 
 of its instituLi'^n was to reUeve the distressed travelling preach- 
 ers, the worn-out preachers, and the widows and orphans of 
 preachers. It was raised by the voluntary contributions of the 
 friends of Methodism, and from the first, has been located in 
 Philadelphia, where the board of trustees are incorporated, and 
 the fund chartered by the State of Pennsylvania, The trustees 
 are chosen by the General Conference, and hold the funds in 
 trust, for the purposes above specified. The interest only of 
 the fund can be a[»plied for such purposes, the principal remain- 
 ing untouched. The amount thus funded is about $36,000, 
 and yields an annual interest of about $2,500, which is equally 
 divided among all the conferences in the connection, for the 
 benefits of the claimants. The discipline requires the interest 
 to be divided into thirty-nine equal parts, while there are but 
 twenty-nine conferences — exclusive of mission conferences — in 
 the connection. The reason for this apparent discrepancy, is 
 found in the fact that ti e number of conferences in 1844, and 
 before the separation o*" the Southern Church from the Meth- 
 odist Episcopal Church, was thirty-nine, and as the South, since 
 the separation, claims a portion of the said fund, it has been 
 thought best to allow the discipline to remain as it is, till after 
 the settlement of this question by competent authority. 
 
 
 f: 
 
 SECTION III. 
 
 missionary society of the METHODIST EPISCOPAL CHURCH. 
 
 1. The Missionary Society of the Methodist Episcopal Church 
 was organized in the city of New York, in the year 1819. 
 
 I Mwii m i> i !» w«m ' W 'MiiiiW -Wmi »i'* 
 
i'\) 
 
 
 336 
 
 El'ISCOl'AL METHODISM. 
 
 The Constitution of tho Society has several times undergone 
 alteration and revision, the hist revision being by the General 
 Conference of 1844. 
 
 2. The object of the Society is for the purpose of supporting 
 missions and schools in our own, and in foreign countries. 
 
 3. The payment of two dollars annually constitutes a mem- 
 ber, and tho payment of twenty dollars at one time, a member 
 for life. The payment of one hundred and fifty dollars consti- 
 tutes a manager for life, ttnd the payment of five hundred dol- 
 lars a patron for life. 
 
 4. The officers of the Society consist of a president, vice-pres- 
 idents, corresponding secretary, recording secretary, treasurer, 
 assistant treasurer, and thirty-two managers. 
 
 5. The senior bishop of the church is president, and the 
 other bishops are vice-presidents, according to seniority. These 
 with the other officers — excepting the corresponding secretary 
 — are all appointed by the Society at its annual meeting in 
 April of each year. The corresponding Secretary is appointed 
 by the General Conference, and is re(juired to reside in New 
 York, and conduct the correspondence of the Society, at home 
 and abroad. 
 
 G. The receipts of the Society have gradually increased from 
 the time of its organization. The receipts for 1849-50 were 
 $107,835 73, and the disbursements for the same period were 
 $100,989 03. The receipts for the year ending May 1st, 1851, 
 were ^133,317 41, and the disbursements for the same year 
 amounted to 8131,003 40. The appropriation for the present 
 year — 1853—4 — by the missionary board for the support of the 
 various Methodist Missions, is 8:^00,000. 
 
 7. There are eight i)atrons of the Society, having j^aid each 
 $500 or more at one time ; thirteen life managers, having paid 
 each 8150 or more at one time, and about seven thousand lite- 
 members, who have paid each twenty dollars or more at one 
 time. 
 
 8. The following table will exhibit at a single glance the 
 
•tins 
 
 wm 
 
 
 » \' 
 
 MISSIONARY SOCIETY. 
 
 W6\ 
 
 operations of tlio Society, which tiibh; we have compiled prin- 
 cipally trom the latest report of the Missionary Society of tho 
 Methodist Episcopal Church. 
 
 1. uoMESTic missions: 
 Enj^lish Domestic Missions, 
 
 
 C3 
 
 O 
 '71 
 
 
 'Ji 
 
 c . 
 
 if 
 
 
 aO(5 
 
 88U 
 
 285 
 
 2G,841 
 
 
 
 Gerniaii " 
 
 lo;i 
 
 ll(i 
 
 5G 
 
 G,825 
 
 115 
 
 99 
 
 Swi'dish, Diuiisli and Norwegian 
 
 
 
 
 
 
 
 Domestic Missions, 
 
 4 
 
 G 
 
 
 838 
 
 1} 
 
 2 
 
 Welsh Domestic Missions 
 
 5 
 
 5 
 
 
 llu 
 
 
 >2 
 
 French " 
 
 2 
 
 2 
 
 
 21 
 
 
 
 Indian " " 
 
 la 
 
 28 
 
 
 1,47U 
 
 7 
 
 8 
 
 Orc<r„n " " 
 
 8 
 
 12 
 
 17 
 
 898 
 
 5 
 
 3 
 
 California " 
 
 10 
 
 G 
 
 2G 
 
 754 
 
 7 
 
 5 
 
 2. lOUKION MISSIONS : 
 
 
 
 
 
 
 
 Oerniany 
 Soutli An;cvica 
 
 ;5 
 1 
 
 7 
 1 
 
 
 113 
 
 4U 
 
 1 
 
 1 
 
 China 
 
 5 
 
 5 
 
 
 
 
 
 Africa 
 
 11 
 
 18 
 581 
 
 18 
 852 
 
 1,074 
 
 10 
 
 
 Total 
 
 584 
 
 8tj,y7'J 
 
 117 
 
 120 
 
 There are connected with the above missions, besides the 
 members, 8,370 probationers, making an aggregate of members 
 and probationers, of 45,349. 
 
 9. Besides the Parent Society at New York, there are auxil- 
 iary Societies in each conference in the church, besides numerous 
 subordinate societies, such as L:idies', Youth's and Sunday-school 
 Missionary Societies. All these operate through the Parent So- 
 ciety, except the Ladies' Home Missionary Society in New York 
 city, which supports a mission in the vilest part of the city. 
 Each circuit and station in the church is in fact a missionary 
 society, as it is made the duty of each (quarterly conference to ' 
 appoint a mission committee of at least five persons, who shall, 
 with the preacher in charge, superintend the interests of the 
 missionary cause within tiieir respective bounds, by organizing 
 
 s; 
 
 : i. 
 
 l!^ 
 
3[J8 
 
 r.PISCOPAL METlIOUiaM. 
 
 tiiissionary societies, takini'' »ip collection**, having sermon* «• 
 addresses delivered, and establishing missionary prayer-meet- 
 ings. 
 
 10. Thus we see that Methodism is emphatically missionary 
 in its character, not only in its foreign operations, but in its 
 domestic, or hon"^ work. Indeed, in an important sense, every 
 minister of the .uothodist Episcopal Church — and indeed of all 
 other branches of thu Methodist family, where the itinerancy is 
 preserved — is, in an important sense, a missionary, for instead 
 of being called by a church or congregation, u;ider a stipulated 
 salary, to preach to them, they are annually sent forth without 
 purse or scrip, into the highways and hedg<s, the fields and 
 the forests, the city and the country, to invite men to Christ. 
 We may further remark, that in jiroportiun as a church is mis- 
 sionary in its character, does it give evidence of being a true 
 church of Jesus Christ; evidence at once so clear, so convin- 
 cing, that the chimera of aj»ustolical succession sinks into utter 
 insignificancy when com})ared with it. " Ye are the light of 
 the world ;" " the salt of the earth," said Christ to his disci- 
 ples ; and when he said to his ministers, " Go ye into all the 
 world, and preach the Gospel to every creature," he stamped 
 bis church on earth as a missionary church 
 
 For a farther view of Methodist mission^ in different parts 
 of the world, the reader is referred to the statistical tables in 
 this work, pages 348, et seq. 
 
 SECTION IV. 
 
 SUNDAY-SCHOOL UNION OF THE METHODIST EPISCOPAL CHURCH. 
 
 1. The honor of liaving originated Sunday-schools is gene- 
 rally — and we believe justly — ascribed to Kobert Raikes, Es(][., 
 of Gloucester, Eug., who in the year 1781, at the place of his 
 residence, engaged four persons for a stipulated sum each Sab- 
 bath, to teach such children as he might send to them. 
 
■^.r 
 
 SUNDAY SCHOOL UNION. 
 
 339 
 
 3 very 
 >f all 
 
 2. The honor of haviiif^ originated the Kystciii of gratuitous 
 instruction in Sunday-schuols, belongs, wc think, with ( (ual jus- 
 tice, fo Mr. John Wesley, who, in 1785, urged liis Societi«^» to 
 follow the laudable example of Mr. Kaikos. Tlie Societies look 
 Mr. A\'(!sley's advice, and shortly after, Sunchiy-schools, on the 
 plan of gratuitous and r.-ligious instruction, were corunirt.cod 
 in all parts of the Methodist conn( i-tion in Kngland. 
 
 3. As early as 178G, Sunday-schools were established in the 
 Methodist Episcopal Church iu the Unite<l States, throut^h tiie 
 agency of Bishop Asbury, who, being in constant conimunica- 
 tion with Mr. Wesley by correspondence, learned from the lat- 
 ter the fact of their establislnniMt in England. But prior to 
 this period (in 1784), the Methodist mir/istcrs and preachers 
 Avere required by the disci j)line, whenever there were ten chil- 
 dren, whose parents were members, to meet them at least an 
 hour every week, for purposes of religious instruction ; and in 
 1790, they w(;re re<[uired to establish Stiiidnv-schools in or near 
 the places of v orship, for the benefit of white and black chil- 
 dren, and to api)oint suitable persons to teach gratis all who 
 would attend, and had a caj)acity to learn. As there is no 
 authentic account of Sunday-schools in Ameri> a prior to 1780 
 we may justly claim for Bishop Asbury and his co-laborers in 
 the church, the honor of having established Sunday-schools on 
 the gratuitous plan, in America. 
 
 4. In 1828, the Methodist Sunday-school, Bible, and Tract 
 Union was organized, but the complexity of this organization 
 rendered it expedient, in 1830, to discontinue the Bible depart- 
 ment of the Union ; and in 1840, the Trai t department was 
 also discontinued, and the Sunday School Union of the Meth- 
 odist Episcopal Church was established on a new, and we trust 
 a firm and permanent foundation. 
 
 5. Since the organization of the Sunday School Union in its 
 present form, the cause of Sunday-schools in our church has 
 received a fresh impulse, and has acquired a degree of impor- 
 tance secondary to no other cause in which the church is en^ 
 
 ' I 
 
 ; i 
 
 |] 
 
^40 
 
 Kl'iaC'Ol'AL MKillOlUKM. 
 
 M 
 
 {^.'lyvd. Not only Iiavo its aiiiiu;il r(icci|)t.s inciv.'iSfd, but its 
 books Iiavo continued to multiply iilmost beyond conaiption. 
 Its t'acilitii's for obt;iiiiinj| cornet statistical reports have also 
 been increased, and it is perhaps ,iot too much to say, that no 
 other Sunday-school Society in this land, is in a more nourish- 
 ing and prcwperous condilion, at the present time, than Ihu 
 Methodist Sunday School Union, under the mana-^ement of its 
 very ellicient correspondin-^ secretary, the liev. 1). i'. Kidder, 
 D. D. 
 
 G. The receipts of the Union for the suj»ply of destitute 
 Rchools with l>ooks, fall very far short of what they ounht to be. 
 While the members generally evince a becomini^ dei^nje of zeal 
 in behalf of Sunday-schools in their own localities, th(^y should 
 not fori^et that there are thousands of j)oor chililren in the new 
 and sparse settlements of our c(jmmon country, who need to bo 
 aided in their thirst for religious knowledge, by the contribu- 
 tions of the more highly favored portion of our members and 
 youth. Only about 'ii?oOOO the puot year was contributed for 
 this pu Impose. 
 
 ^ Tha actual condition of our Sunday-schools in the United 
 States may be inferred from the following table, taken from the 
 annual report of the Sunday School Union of the Methodist 
 Episcopal Church for 1851. We giv«i only the aggregate of 
 tlie numbers in the various conferences. 
 
 
 
 si 
 
 
 
 
 3i 
 
 o o 
 
 
 1 
 
 'I) 
 
 H 
 
 o 
 6 
 
 1 
 o 
 6 
 
 No. of Vol.'?. ii 
 Library. 
 
 1 
 
 3 
 
 
 N 
 
 < 
 
 
 a . 
 a S 
 
 3^ 
 
 8,021 
 
 8-i,840 
 
 4'2y,58y 
 
 l,ll7,().s;; 
 
 0,486 ;i'J,8'.'6 
 
 §54,587 
 
 74.363 
 
 11,398 
 
 
 
 Jncruii 
 
 se past year 
 
 
 
 
 687 1 10,966 
 
 37,306 
 
 14<t4y7| 
 
 891 1 4,9271 
 
 86,508 
 
 8,648| 
 
 2,384 
 
 ♦ Tlio uinoiint raised for Sunday -scliools in ISSiJ, was .t9,:JG0 00. 
 
HI DM-; HOCIBTY. 
 
 SEcriox V. 
 
 IMDiX aOCIETV. 
 
 341 
 
 1 TiiK Ameiiwm IJible Society, alth <Mnli ikj*. ji dcuoniina- 
 tioiial iior iMutluHlist insdtutioii, yet as it is lar^x-ly supporti'd 
 by the Motliodist Clmrcli, and tliu jiniacInTs are R'nuired to 
 take up an annual collection in aid of its ruiids, it seems projjer 
 to giv»! it a j»lac«i anionjj; tlu; benevolent institutions of the Meth- 
 odist Episcopal C'hurch. This Society was formed in New 
 York, in tlu; year 1810, and its declared object from the begin- 
 ning hits been to circulate eo[)ies of the Holy Scriptures without 
 note or comment, whii'h object it has faithfully carried out. 
 
 2. After the formati(Mi of this American JJible Society, up to 
 the year 18'J8, the Methodist Church co-oper;ited more or less 
 with the same, but in the latter year a distinct Methodist l^iblo 
 Society was formed in connection with the Sunday School 
 and Tract Union of the Methodist Episcopal Church. This 
 separate organization existed for about eight years, when in 
 1830 it was formally discontinued ; and "-"Mce that time tho 
 Methodist Episcopal Church has labored in tliis department of 
 her work, in connection with the American IJible Society, and 
 her various auxiliaries in different States, counties, and towns 
 of the Union. 
 
 3. The gross receipts of the Society for 1850-51, amounted 
 to the sum of .^2'7G,882, and the expenditures, to 8270,899. 
 Over half a million of copies of tho Scriptures were issued dur- 
 ing the same period, and since its organization no less than 
 7,572,907 copies of the Old and New Testaments have been 
 circuhited by tho Society. 
 
 4. The ))recise amount contributed to the Society by the 
 Methodist Church caimot be ascertained during the past year. 
 Some of the largest conferences in the church, who have co-op- 
 erated very cfKciently in this good work, have failed to maka 
 
 ' ti 
 
 ' u 
 
 31^ 
 
342 
 
 EPISCOPAL METHODISM. 
 
 [.' I i - ■ l! 
 
 fki i: 
 
 their report of the amount raised witliin their respective bounds 
 !br the Bible Society, and in many places the Methodist con- 
 gregations co-operate in connection with other churches and 
 congregations, in making collections ; so that no distinction can 
 be drawn between the contributions of the one, or the other. 
 From the reports of the twenty-two conferences who have made 
 returns, we learn that there was raised, in the year 1850, within 
 their bounds, the sum of $519,330. If to this we add ^5,000, 
 as the probable amount raised in the six conferences not re- 
 porting, the total receii)ts from the Methodist Church in the 
 North, will exceed $24,000. To this should properly be added 
 the receipts from the Methodist Church South, which would 
 swell the aggregate to between forty and fifty thousand dollars 
 for the past year. 
 
 SECTION VI. 
 
 TRACT SOCIETY OF METHODIST EPISCOPAL CHURCH. 
 
 Founded 1852. 36 Auxiliaries, 13 Conference Agents, and 
 87 Colporteurs. 624 "JVacts, and 66 Tract Volumes are pub- 
 lished. 6,891,240 pages of Tracts were printed in 1853. 
 134,000 volumes were also printed, of which more thiui 100, 
 000 were sold. 
 
I*. 
 
 ( 
 
 3 bounds 
 (list con- 
 ches and 
 ction can 
 le otlier. 
 ive made 
 0, witliin 
 '^5,000, 
 not re- 
 h in tlie 
 )e added 
 -'h would 
 J dollars 
 
 ;h. 
 
 fonts, and 
 are pub- 
 in 1853. 
 laji 100, 
 
 CHAPTER 11. 
 
 LITERARY INSTITUTIONS OF METHODISM. 
 
 SECTION I. 
 
 UNIVEKSrriES AND COLLEGES. 
 
 1. At an early period in the history of the Methodist Epis- 
 copal Church — as may be learned from the historical part of 
 this work — strenuous efforts were put forth by Bishops Coke 
 and Asbury, for the proper establishment of a Methodist col- 
 lege ; and notwithstanding the promising aspect of things as 
 connected with Cokesbury College for awhile, yet the hopes of 
 these men of God, and the lovers of education in the church, 
 were doomed to disappointment by the repeated destruction by 
 fire of that institution. The failure in this early attempt in 
 favor of education, produced discouragement in the church, and 
 for a period of over thirty years, but little appears to have been 
 done by the Methodist Church toward the establishment of 
 colleges and seminaries of a higher grade. 
 
 2. The first Methodist minister in the United States who had 
 enjoyed the benefits of a regular college education, was the late 
 Rev. Wilbur Fisk, D.l)., who graduated at Brown University 
 in Rhode Island, in 1815. In 1818, Fisk joined the travelling 
 connection, and after a few years' itinerant labor, was under the 
 necessity of retiring from the field of active labor as a preacher. 
 In 1825, liaving regained his health, he was called by the 
 church to take charge of the Wilbrahain Academy in Massr.- 
 
 
 hi 
 
 i 
 1 
 
 I 
 
544 
 
 EPISCOPAL ME.^IODISM. 
 
 chusetts. From this period, the cause of education in tlie Meth- 
 odist Episcopal Churcli was onward, and it is not too 4nuch !'> 
 say, in honor of the; memory of the dead, that to no man, Hving 
 or dead, does the Methodist Church owe more for his efforts in 
 the cause of education, than to Wilbur Fisl<, while })rincipal of 
 the above named academy, and especially while President of 
 the Wesleyan University, in Middletown, Conn. 
 
 The followini^' is a list of the Universities and ColleL!;es undef 
 the })atronage of the Methodist Church in the Northern and 
 Western States : 
 
 Wesleyan University, 
 Ohio Wesleyan University, 
 Asbury University, 
 Dickinson College, 
 Genesee College, 
 Alleghany College, 
 M'Kendree Colleir 
 
 Middletown, Conn. 
 Delaware, Ohio. 
 Green Castle, liid. 
 Carlisle, I'a. 
 Lima, N'. Y. 
 Meadville, Pa. 
 
 o^'> 
 
 Leb; 
 
 mon, 
 
 III. 
 
 awrence 
 
 U 
 
 ni 
 
 versity, 
 
 Oregon Institute, 
 
 Illinois Wcsl(>yan University, 
 
 University of the Pacific, 
 
 Ap])l('ton, Wis. 
 Salem, Oreu-on, 
 
 Bl 
 
 oomuiMon, 
 
 III. 
 
 Santa Clara, Cal. 
 
 SECTION II. 
 
 BIHLICAL INSTITUTE. 
 
 This institution was opened in April, 184Y, in Concord, N. II, 
 The design contemplated in its formation, is the education of 
 young men for the ministry in the Methodist Church. The 
 object is not to call young men to the ministry, but to prepare 
 more fully for the work in which they are about to engage, 
 those young men who have previously ])een called by God and 
 his church, to take upon themselves the sacred office. Hence, 
 none are received as students, unless they bring a certificate 
 from a quarterly or annual conference, of their being licentiates. 
 Candidates for admission are also recpiired to possess a previous 
 
tile Motli- 
 Hiiuch to 
 ail, livinn: 
 eltbrts in 
 ncipal of 
 sident of 
 
 „ 
 
 LIST OP ACADEMIES. 
 
 345 
 
 knowledge of the common and higher branches of an English 
 education, with the elements of the Greek language. The 
 course of study is full, and particular attention is paid to the 
 Scriptures in the original tongues. The endowment consists 
 of bonds, notes, &c., to the amount of ^^33,000, the interest of 
 which is api)lied annually for the support of the Institute. No 
 tuition is required of any student, and although but in its in- 
 fancy, a larger number of students are connected with it, than 
 with any other similar institution in New England, excepting 
 Andovcr. The number of professors is three, and of students, 
 in July. 1851, fifty-four. John Dempster, D.D. of the Black 
 River Conference, is the senior Professor, or I'resident. 
 
 SECTION III. 
 
 
 ] 
 
 SEMINARIES, ACADEMIES, <tC. 
 
 About the year 1821, an academy, partly under ^lelhodist 
 patronage, was established in New Market, N. II. ; and in 
 1825 the Wilbraham Academy, before mentioned, was organ- 
 ized, and the New Market Academy was merged in the same. 
 Since that period, the number of Methodist seiuinaries, acade- 
 mies, and high schools, of a respectable literary character, have 
 been organized from tiiue to time, in ditl'erent paits of the 
 country. The following is a list of the same, with their places 
 of location : 
 
 Aiiicni;i Sciiiinary, 
 Fulley '• " . 
 
 Oi'lH'SOf Wcslcyan Sciiiiii.iry, . 
 (Jovcniciir '■ " 
 
 llflll|islc;iil " " 
 
 New Viifk Ciiiircri'iici' " 
 <)iu'iil:i ■' " 
 
 Joiicsvilk' Acadi'iiij-, 
 Ajibiiry Si'ir;iriai-y, 
 (in'riindd " 
 <»Hki;iii(l I'ciiiitU' Sfiiiinnry, 
 
 Anii'iiia, 
 
 I'lllhMI, 
 
 Lima, 
 (lipviTiii'iir, 
 
 lIclllllSlc'MlI. 
 
 Cliai'ldltcviili', 
 Cazoiiovia, 
 
 f)(ltU'>\ill('. 
 
 (•Iiat:riii,' I'alb 
 ("■r.Tiilh'lil. 
 
 N. Y. 
 
 Ohio. 
 
 w| 
 
 li 
 
 Hi 
 
m" 
 
 340 
 
 EnSCOPAL METHODISM. 
 
 Wortliington Female Seminary, 
 
 Wcsleyan Female College, 
 
 Ohio Conference High School, 
 
 Baldwin Institute, . . 
 
 Baker.sflelil Academy, . . 
 
 Newbury Seminary, 
 
 Troy Conference Academy, 
 
 Wesleyan Seminary, 
 
 Dickens(m College Academy . 
 
 Wyoming Seminary, . 
 
 Flushing Female Institute, 
 
 Fort Wayne Female College, . 
 
 Illinois Conference Female Academy, 
 
 Maine Wesleyan Seminary, 
 
 Newark Wesleyan Institute, 
 
 Pennington Male Seminary, 
 
 Pennington Female Seminury, 
 
 New Hampshire Conference Seminary, 
 
 Virginia Academy, 
 
 Preparatory School, 
 
 Providence Conference Academy, . 
 
 PLOck Itiver Seminary, , 
 
 Wcsleyan Academy, 
 
 Wesleyan Fenuilo Collegiate Institute, 
 
 Wesleyan Female Institute, . 
 
 Wesleyan Seminary, 
 
 Charlotte Hoarding Academy, . 
 
 Portland Academy, . . 
 
 Wesleyan Semir^ary, . . 
 
 Whitewater College, , , 
 
 Indiana Female College, . . 
 
 Xenia Female Seminary, 
 
 i5altim<ire Female Seminary, 
 
 Hrookville College, 
 
 Missouri Conference Seminary, 
 
 Mount Pleasant Institute, 
 
 Ohio Wesleyan I'^emale College, 
 
 Olin Institute, . 
 
 Oregon Institute, 
 
 Paris Methodist Seminary, 
 
 Georgetown " 
 
 Shelby 
 
 Southern Illinois Conference Seminary, 
 
 Danville Seminary, 
 
 Fast Maine Conference Seminary, 
 
 Indiana Asbury Female College 
 
 Worthington, Oliia 
 Cincinnati, " 
 
 Spriiigflekl, " 
 
 Berea, " 
 
 Bakersfleld, Vt. 
 
 Newbury, " 
 
 West Pdultncy, " 
 SpringHeld, » 
 
 Williamsport, Pa. 
 Kingston, " 
 
 Flushing, L. I. 
 F'ort Wayne, Ind. 
 Jacksonville, 111. 
 Kent's Ilili, Me. 
 Newark, N. J. 
 Pennington, " 
 
 Noi'th field, N. IT. 
 ('larksburgh, Va. 
 Midiiletown, Ct. 
 Fast Greenwich, R. I. 
 Mount Morris, IlL 
 WilhrMliain, Mass. 
 Wilmington, Del. 
 Staunton, Va. 
 Albion, Mich. 
 Charlotte, N. Y. 
 Portland Oregon. 
 Peoria, 111. 
 Centreville, Ind. 
 Indianapolis, " 
 Xenia. Ohio. 
 Baltimore, Md. 
 Hrookville, Ind. 
 Jackson, Mo. 
 Mount Pleasant, I.'wa. 
 Delawiirc, (Mpo. 
 I'l.acksburgh, Va. 
 S -.lorn, Oregon, 
 Pt'.-ts M 
 Cior;." lurtn, 111. 
 ".hibyville, " 
 'c.iville, " 
 Pinville, " 
 Hi.'iksport, Me. 
 .New Albany, Ind. 
 
T 
 
 - 1 
 
 ' f 
 
 ton, 
 Id, 
 
 Ohio. 
 
 Vt. 
 
 y, 
 
 ultncy, 
 1(1, 
 
 Iinrt, Pa. 
 1, " 
 
 L.I. 
 yne, Ind. 
 illc, III. 
 ill, Me. 
 
 N.J. 
 on, " 
 
 d, N. H. 
 rgli, Va. 
 ^vn, Ct. 
 Hiwioh, R. I. 
 orris, IlL 
 tn, Mass. 
 on, Del. 
 Va. 
 lich. 
 , N. Y. 
 Oregon. 
 I. 
 
 h\ Ind. 
 >lis, " 
 lio. 
 S Md. 
 3, Ind. 
 klo. 
 
 L'lisiuit, Is'wa. 
 Ohio. 
 Kli, Va. 
 vgon, 
 
 n, 111. 
 
 , Me. 
 ny, Ind. 
 
 CHAPTER III. 
 
 STATISTICS OF EPISCOPAL METHODISM. 
 SECTION I. 
 
 THE NUMBER OF CONFERENCES, drC. 
 
 1. The Methodist Episcopal Church is embraced in one 
 General Conference, which extends from the Canada line on 
 the north and north-west, to the States of Maryland and Vir- 
 ginia on the south — embracing the whole of the former and 
 the western part of the latter; and from the Atlantic Ocean 
 on the east to the Pacific on the west. Prior to the separa- 
 tion of the Southern portion of the Church, the General Con- 
 ference embraced the whole of the United States and Terri- 
 tories. At present the above are its geographical limits, 
 exclusive of foreign missionary ground. 
 
 2. The mnnbcr of Annual Conferences represented in the 
 General Conference is thirty-eight, exclusive of the Liberia Coh- 
 fercnce. The following are the names of all the Conferences 
 in the Church : 
 
 New York, 
 
 New York East, 
 
 ProvidencG, 
 
 New England, 
 
 Maine, 
 
 East Maine, 
 
 New Ilainpsliiro, 
 
 Vermont, 
 
 Illinois, 
 
 Missouri, 
 
 Ti-oy, 
 
 Black River, 
 
 Oregon, 
 
 Oneida, 
 
 East Genesee, 
 
 Genesee, 
 
 Erie, 
 
 Pittsburgh, 
 
 Ohio, 
 
 Baltimore, 
 
 Pliiladelpliia, 
 
 Western Virginia, 
 
 North Ohio, 
 
 Michigan, 
 
 Indiana, 
 
 Arkaasas, 
 
 North Indiana, 
 
 Rock River, 
 
 Wisconsin, 
 
 Iowa, 
 
 New Jersey, 
 
 ralifornia, 
 
 AVyoming, 
 
 Cincinnati, 
 
 KenMicky, 
 
 N. W. Indiana, 
 
 i^. E. Indiana, . 
 
 South Illinoia, 
 
 Liberia !Mimion. 
 
 V 
 
 f r 
 
 I^T^i 
 
,0. 
 
 1 
 
 » 
 
 r,48 
 
 El'lSCOI'AL METHODISM. 
 
 o. The nvim1)cr of Quarterly Conferences in the Chureh, ii^ 
 3,174, exclusive of foreign work. Each of those Quarterly 
 Conferences is under the supervision and presidency of a pres;- 
 dinu eldi>r. About the same number of distinct ehar<Tes, inclu- 
 diug circuits, stations and missions, is embraced in the work. 
 
 SECTION II. 
 
 NUMnER OF lilSHOFS, rilESIDING ELDERS, AND TREACIIERS. 
 
 1. Bishops, seven — 
 
 liOVOl 
 
 'i.y ^v 
 
 llUgll, 
 
 Thomas A. Morris, 
 
 Va] 
 
 inuiK. 
 
 :\8t( 
 
 )i'ei' 
 
 flilllCS 
 
 Levi Scott, 
 INIattliew Simpson, 
 Osman C. Baker, 
 
 Kcsidonco. 
 ]]altimorc, Md. 
 Cincinnati, Ohio. 
 New York City. 
 "Wilmiiiixton, I>ol. 
 I'ittsljuru'li, Ta. 
 Concord, N. II. 
 
 Ell 
 
 \var( 
 
 \ 11. Ames 
 
 Imliai 
 
 lanolin 
 
 Time of CoiiKccration. 
 I8o0 
 1836 
 1844 
 1852 
 1852 
 1852 
 In.l. 1852 
 
 2. Presidinjji; Elders: of these there are 174 in the United 
 States, besides two in Oregon and California, three in Jjil)eria, 
 and one in German \'. 
 
 :'hei 
 
 dd. 
 
 land preach- 
 
 H. rravcllino; Preachers, nielndino; elclers, deacons and prea 
 ers: of these there are, in the United States and Uil)eria, 5,080. 
 
 4. Local Preachers : the number of this highly useful class 
 of men in the Methodist h]piscopal Churcli, exceeds that of the 
 travelling ministers, it being, iu ISoO, not less than (),001 — 
 making a totjd of travelling and local preachers in the ehurchj 
 
 of 11,141. 
 
 SECTION HI. 
 
 NTMHICK OK MKMI5ERS AND IMtOISATIONKUS. 
 
 CoiilVrcnce. 
 liallimort', 
 I'hili.dc!|ihia, 
 Pi'ovitleuco, 
 
 McmluTS. 
 
 1 
 
 l()t»;itioiU'f3. 
 
 ('i",(',()K 
 
 
 <l,4;?3 
 
 47,r)-ii 
 
 
 ('.,28'.' 
 
 12,880 
 
 
 1,824 
 
NUMBER OF MEMBERS AND PROBATIONERS. 
 
 349 
 
 Conference. 
 
 New Jersey, 
 
 New Englaiul, 
 
 New York, 
 
 New Ilainitshire, 
 
 New York East, 
 
 Troy, . . 
 
 Western Virginia, 
 
 Vermont, 
 
 Pittsburgli, 
 
 Black lliver, 
 
 Wisconsin, 
 
 East Maine, 
 
 Maine, 
 
 Erie. . 
 
 Rock River, 
 
 Nortli Ohio, 
 
 Oneida, 
 
 Iowa, 
 
 East Genesee, 
 
 North Indiana, 
 
 Missouri, 
 
 Michigan, . 
 
 Ohio, 
 
 Genesee, 
 
 Illinois, 
 
 Indiana, 
 
 Liberia, 
 
 Oregon, 
 
 Wyoming, 
 
 Cincinnati, 
 
 Kentucky, 
 
 Arkansas, 
 
 N. W. Indiana, 
 
 S. E. Indiana, 
 
 South Illinois, 
 
 California, . 
 
 \Jeinbers. 
 
 Probationers. 
 
 31,551 
 
 6,819 
 
 12,482 
 
 2,036 
 
 23,788 
 
 4,584 
 
 8,869 
 
 1,897 
 
 21,088 
 
 3,366 
 
 23,126 
 
 3,169 
 
 15,157 
 
 3,198 
 
 6,475 
 
 92S 
 
 30,830 
 
 4,367 
 
 16,786 
 
 2,532 
 
 9,444 
 
 1,981 
 
 8,373 
 
 1,907 
 
 9,539 
 
 1,654 
 
 20,288 
 
 3,645 
 
 18,540 
 
 3,598 
 
 25,675 
 
 3,548 
 
 16,694 
 
 2,588 
 
 13,498 
 
 2,477 
 
 16,103 
 
 2,754 
 
 15,897 
 
 3,418 
 
 3,774 
 
 725 
 
 15,911 
 
 2,101 
 
 27,580 
 
 2,466 
 
 10,201 
 
 1,317 
 
 17,381 
 
 3,290 
 
 17,637 
 
 3,319 
 
 1,194 
 
 115 
 
 706 
 
 215 
 
 11,083 
 
 2,174 
 
 29,721 
 
 2,604 
 
 1,8'G 
 
 532 
 
 1,312 
 
 465 
 
 12,218 
 
 1.993 
 
 17,778 
 
 2,932 
 
 13,076 
 
 3,141 
 
 1,274 
 
 114 
 
 i f. 
 
 f m 
 
 In addition to the above, there are 28,139 colored members 
 and probationers — making the total number of members and 
 probationers in the Methodist Episcopal Church, 755,916. 
 which, being added to the 11,141 preachers, as stated in the 
 preceding section, will give the total number of members, pro- 
 bationers, and preachers, at 767,057. 
 
'^bO 
 
 EPISCOPAL MElilODISM. 
 
 SECTION IV. 
 
 STATISTICS OF Tils' "^^HODIST EPISCOPAL CHURCH SOUTK. 
 
 It seeras proper that we should give, in this chapter, a co»- 
 •ensed statement of the statistics of this branch of the Metlio- 
 dist Episcopal Church, inasmuch as it occupies as its field of 
 operations so large a portion of the United States. It has one 
 General Conference, and twenty Annual Conferences, all being 
 in the Southern and South-western slaveholding States. It has 
 four bishops : Joshua Soule, James 0. Andrew, William Ca- 
 pers, and Robert Paine ; the two former having been bishops 
 of the Methodist Episco[)al Church previous to the separation, 
 and the two latter having been elected since that period. 
 They have also a Book Concern at Charleston, S. C, with a 
 Branch Concern at Louisville, Ky. They publish five weekly 
 papers, namely, the Southern Christian Advocate, at Charles- 
 ton ; the Richmond Christian Advocate, at Richmond, Va. ; 
 the Nashville and Louisville Christian Advocate, at Louisville ; 
 the Ilolston Christian Advocate, at Knoxville, Tenn. ; and the 
 Texas Wesleyan Banner, at Houston, Texas. Besides these, 
 they issue from the press at Richmond, the Southern Metho- 
 dist Quarterly Review ; from the press at Nashville, the 
 Southern Ladies' Companion ; and from the press at Charles- 
 ton, the Sunday School Visitor. 
 
 The Church South has a very efficient Missionary Society, 
 the head-quarters of which is at Louisville. The number of 
 missionaries among the destitute white population, is 117; 
 among the colored population, 104; among the Indians, 39; 
 amuiig the Cermans, 8 ; two in China, and three in Califor- 
 nia. These missions embrace a total membership of 59,540 
 souls. The receipts of the past year, 1850, were about 
 $80,000.* 
 
 * The receipts for the year 1852-53 amounted to $127,628. Mis- 
 sions, 271; missionaries, 244. 
 
iOUTK. 
 
 , a cott- 
 Metho- 
 Geld of 
 has one 
 11 being 
 It has 
 iam Ca- 
 bishops 
 paration, 
 , period. 
 ,, with a 
 e weekly 
 Charles- 
 nd, Va.; 
 juisville ; 
 and the 
 es these, 
 Metho- 
 nlle, the 
 Charles- 
 Society, 
 umber of 
 is llT; 
 ians, 39 ; 
 n CaUfor- 
 f 59,540 
 re about 
 
 628. Mia- 
 
 SUMMAKV Of KPISCOPAL METHODISM. 351 
 
 This Chiuvh has also a number of flourishing Colleges and 
 Universities: Emory College, Ga,; Emory and Henry College, 
 Va.; La Grange College, Ala, ; Centenary College, Miss. ; Ran- 
 dolph Macon College, Va.; and Transylvania University, Ky. 
 
 The number of ministers in the travelling connection at the 
 South, is 1865; in the local ranks, 4,455; the membership 
 luimbers 573,252. They have 1,262 Sunday Schools; 7,409 
 teachers ; and 44,500 scholars. Jn regard to the latter insti- 
 tution, they are fiir behind their Northei'n brethren, while in 
 some other respects their statistics show very favorably. 
 
 SECnON V. 
 
 SUMMARY OF EPISCOPAL METHODISM IN THE UNITED STATES, 
 NORTH AND SOUTH. 
 
 1. General Conferences, c»c., ... 2 
 
 Annual Conferences, 58 
 
 Bishops, 14 
 
 Travelling Ministers. 6,1)45 
 
 Local " 10,516 
 
 Total Preachers, ...... 17,461 
 
 Members and Probationers, with 
 
 Preachers added, 1,346,629 
 
 2. Sunday Schools in AL E. Church, 9,429 
 
 Teachers, 102,579 
 
 Scholars, 523,890 
 
 3. Missions: 
 
 Missionaries, 854 
 
 Mission Members, .... 70,697 
 
 Expended last year, .... $338,075 
 
 4. Education : 
 
 Colleges and I Universities. . . 15 
 
 Seminaries, &c., in M. E. Church, 57 
 
 (No report from the South,) 
 
 Biblical Institute, 1 
 
 » 
 
362 ki'iscopai. methodism. 
 
 5. Rklioious Pkiuodicals : 
 
 Wwkly, 11 
 
 Monthly, 6 
 
 Quarterly, 2 
 
 Individual and unoflicial, 6 
 
 SECTION VI. 
 
 TABLE OF MINISTERS AND MEMBERS OF EACH METHODIST 
 DENOMINATION IN THE UNITED STATES. 
 
 1. M. E. Church, 
 
 2. M. E. Church South, 
 n. Prot. M(!th. Church, 
 
 4. Wos. Mcth. Church, 
 
 5. African M. E. Church, 
 (). African Methodist Zion, 
 
 Trav. Preiichers. 
 5,080 
 1,805 
 807 
 400 
 108 
 200 
 
 Local Proiichors. Members. 
 
 0,001 755,010 
 
 4,455 
 
 1,141 
 
 800 
 
 573,252 
 
 05,008 
 
 80,000 
 
 20,740 
 
 5,000 
 
 Total, . . . H,545 
 Local Preachers, . . 
 Travclliiig Preachers, 
 
 Grand Total, . . . 
 
 11,057 1,455,022 
 . . . 11,057 
 
 . . . 8,545 
 
 1,470,424 
 
 From the above it will be seen, that the number of Meth- 
 odist ministers, travelling and local, in the United States, is over 
 20,000 ; and that the number of members, including the min- 
 isters, belonging to all the Methodist Churches in the Union, ap- 
 proximates toward a million and a half of souls. 
 
11 
 
 6 
 
 2 
 
 
 ODIST 
 
 Moinbera. 
 
 755,916 
 573,252 
 
 05,008 
 
 80,000 
 
 20,740 
 
 5,000 
 
 ,455,922 
 11,957 
 
 8,545 
 
 ,470,424 
 
 of Meth- 
 !s, is over 
 the min- 
 Jnion, ap- 
 
 KNGLISII ANU CANADIAN METHUDISM. 353 
 
 SECTION VII. 
 
 ENOLISII VNI) CANADIAN METHODISM. 
 
 1. Wesleyan Methoilist Church : Eni^land. 
 The following table will show the statistics of this branch 
 of the Methodist Church : 
 
 
 Circuits. 
 
 Trav. Preucliera. 
 
 Mombors. 
 
 England, 
 
 380 
 
 1,080 
 
 331,250 
 
 Wales, 
 
 35 
 
 77 
 
 10,210 
 
 Scotland, 
 
 13 
 
 25 
 
 2,934 
 
 Ireland, 
 
 70 
 
 157 
 
 21,107 
 
 British Islands 
 
 10 
 
 29 
 
 7,883 
 
 Foreign Missions, 
 
 30S 
 
 399 
 
 97,801 
 
 824 
 
 1,773 477,245 
 
 The Wesleyan Methodist Missionary Society extends its 
 operations to nearly every part of the world. The receipts of 
 the Society for the year 1850, were 8502,775, averaging more 
 than a dollar for each member, including those on missions. 
 
 2. Primitive Methodist Chui'ch : P^ngland — Ci- ,.iits, 303 ; 
 Travelling Preachers, 551 ; Local Preachers, 9,077 ; Members, 
 108,781. 
 
 3. New Connection Methodist t England — 130 Travelling 
 Preachers; '"!,0G2 Members. 
 
 4. Wesleyan Association : England — 97 Travelling Preach- 
 ers; 22,178 Members. 
 
 5. Wesleyan Methodist Church: Canada — Circuits, 127; 
 Travelling Preachers, 204 ; Members, 20,213. 
 
 6. Methodist Episcopal Church : Canada — Bishops, 2 ; Cir- 
 cuits, 58 ; Travelling Preachers, 103 ; Local Preachers, 105 ; 
 Members, 8,500. 
 
 '. 
 

 
 1^ 
 
 IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 
 4^ 
 
 1.0 
 
 1.1 
 
 1^1 
 
 L£|M 125 
 ■ii liii 12.2 
 
 S IAS IIP 
 
 WUu 
 
 Hiotographic 
 
 Sciences 
 
 Corporation 
 
 
 
 ;\ 
 
 23 WtST MAIN STRliT 
 
 WIBSTiR,N.Y. I49M 
 
 (716) •72-4503 
 
 '4^ 
 

 1 
 
 ^v 
 
354 
 
 EPISCOPAL METHODISM. 
 
 n sEorioN VIII. 
 
 ■• RECAPITULATION OF STATISTICS. 
 
 Trav. Preachers. Local Preachers 
 
 In the United States, 8,545 11,957 
 In England, &c., 2,551 9,077* 
 In Canada, 307 105 
 
 Members. 
 1,455,922 
 630,266 
 34,713 
 
 Total, 11,403 
 Add Preachers, 
 
 21,139 
 
 2,120,901 
 32,542 
 
 2,153,443 
 
 AS IT is" with '* Methodism as it was" a century ago, we 
 are led to exclaim, " What hath God wrought !" and while 
 the success of Methodism, and especially of Episcopal Metho- 
 dism, demands our heartfelt gratitude, we, as Methodists, 
 should be incited to humility, and to increased activity in 
 the glorious work of spreading " Scripture holiness" throughout 
 these and all other lands. " Be not high-minded, but fear." 
 
 * There are no returns of Local Preachers from the Wesleyans in 
 England or Canada. 
 
 V 
 
APPEND!.: I. 
 
 Statistics showing state of Methodism under various 
 names in the world in 1875. 
 
 VABIOUS METHODIST CHURCHES IN THE UNITED STATES. 
 
 Churches. Trav. Preachers. 
 
 Local Preachers. 
 
 Lay Membem. 
 
 Methodist Episcopal, 
 
 10,923 
 
 12,881 
 
 1,580,559 
 
 Methodist Epis., South, 
 
 3,370 
 
 5,341 
 
 667,884 
 
 Colored Meth. Epis., 
 
 635 
 
 683 
 
 67,C84 
 
 African Meth. Epis., 
 
 600 
 
 1,300 
 
 201,000 
 
 African Meth. Epis. Zion, 
 
 694 
 
 1,416 
 
 164,100 
 
 Evangelical Association, 
 
 737 
 
 480 
 
 90,250 
 
 United Brethren, 
 
 968 
 
 741 
 
 120,440 
 
 17,927 
 
 22,842 2,892,117 
 
 
 NON-EPISCOPAL 
 
 • 
 
 
 Churches. 
 
 Trav 
 
 Preachers. 
 
 Local Preachers. 
 
 Lay Membei 
 
 Frimitive Methqdist, 
 
 
 20 
 
 25 
 
 2,000 
 
 American Wesleyan, 
 
 
 250 
 
 190 
 
 20,004 
 
 Free Methodist, 
 
 
 90 
 
 80 
 
 6,110 
 
 The Methodist Church 
 
 1 
 
 624 
 
 310 
 
 66,000 
 
 Methodist Protestant, 
 
 
 423 
 
 250 
 
 65,520 
 
 1,407 
 
 855 
 
 159,614 
 
fi^imm^^ymmfm^lHmii^ 
 
 ffi^imm^m^'mif^. 
 
 ^ 
 
 356 
 
 APPENDIX. 
 
 VARIOUS OTHBR WESLEYAN CONNECTIONS AND OTHER METHO- 
 DS! CHURCHES IN OTHER COUNTRIES. 
 
 Trav. Preachers. 
 
 Local Preachers. 
 
 Lay Members 
 
 British Wesley an Conf., 
 
 1,715 
 
 13,720 
 
 376,439 
 
 Irish Wesleyan Conf., 
 
 152 
 
 760 
 
 20,740 
 
 French Wesleyan Conf., 
 
 28 
 
 96 
 
 2,112 
 
 Australian VVes. Church, 
 
 348 
 
 1,438 
 
 66,686 
 
 Primitive Meth. Church, 
 
 1,020 
 
 14,838 
 
 164,660 
 
 Meth. New Connection, 
 
 240 
 
 1,270 
 
 33,563 
 
 United Meth. Free Ch., 
 
 358 
 
 3,361 
 
 66,909 
 
 Bible Christians, 
 
 244 
 
 1,747 
 
 26,878 
 
 Meth. Church of Canada, 
 
 1,004 
 
 1,027 
 
 102,887 
 
 M. E. Church of Canada, 
 
 236 
 
 214 
 
 22,641 
 
 5,710 
 
 38,619 
 
 891,524 
 
 Add the foregoing together, and we find that Methodism, 
 in its several branches, numbers 25,044 travelling preachers, 
 62,316 local preachers, and 3,943,255 lay members. This is 
 the Lord's doing, and marvellous in our eyes. 
 
i^ 
 
 ^^^^^'m'lmmmmmmmmmw 
 
 APPENDIX II. 
 
 SHOWINa STATISTICS UP TO MAY, 1880. 
 
 In May, 1880, the Eighteenth Delegated General Con- 
 ference of the Methodist Episcopal Church, North, was con- 
 vened in Pike's Opera House, Cincinnati, Ohio; viz., 248 
 Ministerial and 151 Lay Delegates (or in all 399). 
 
 The Bishops present were Bishops Scott, Simpson, Bow- 
 man, Harris, Foster, Wiley, Merrill, Andrews, and Peck. 
 
 George W. Woodruff was elected Secretary to the Con- 
 ference. There were four Bishops elected, viz., Henry W. 
 Warren, Philadelphia Conference ; Dr. Foss, New York Con- 
 ference ; Dr. Hurst, of Newark Conference, and Dr. E. O. 
 Haven, of Syracuse. The Missionary Secretaries elected 
 were Drs. J. M. Keid and Fowler. The Book Agents elected 
 were John M. Phillips and Rev. Dr. Hunt, New York ; and 
 for Cincinnati, Dr. Stowe, and J. M. Walden. Rev. J. M. 
 Buckley, of New York East Conference, was elected editor 
 of the Christian Advocate, New York, and most of the editors 
 for the various other papers, periodicals, etc., were re- 
 elected. 
 
 THE STATISTICS 
 
 for 1875 show 10,923 travelling? preachers, 12,881 local preach- 
 ers, and 1,580,559 members, including probationers. The 
 statistics for 1879 show 11,636 travelling preachers, 12,475 
 local preachers, and 1,700,302 members and probationers. 
 This exhibit gives an increase in the four years of 713 travel- 
 
■ \ 
 
 358 
 
 APPENDIX. 
 
 ling preachers, and 119,743 members, and a decrease of 406 
 local preachers. We must also take into Consideration that 
 during that time there have died 512 travelling preachers 
 and 78,520 members. These must be added to the increase 
 of four years, to show the actual number of members which 
 have been received. In 1875 there were 15,633 church edi- 
 fices, and 5,017 parsonages, valued at $81,081,862. In 1879 
 there were 16,955 churches, and 5,689 parsonages. This 
 shows an increase in the number of churches of 1,322, or 
 more than one church for every working day in the four 
 years ; and an increase of 672 parsonages, or more than one 
 for every two working days in the same period. 
 
 BOOK CONCERN. 
 
 The publishing interests of the Church, the earliest organ- 
 ized among its institutions, continue to be of great value and 
 power. The sales of books and periodicals during the last 
 four years— 1875-1879— in New York, amounted to $3,415,- 
 016, and in the Western Book Concern, to $2,675,125— aggre- 
 gating $6,090,141. 
 
 MISSIONS. 
 
 The mission cause continues to occupy its position of 
 prominence among the movements of the Church, The 
 South India Conference, which was organized in 1876, has 
 enlarged its field by extending in South India and Burmah. 
 It now embraces three districts, with 37 travelling ministers, 
 45 local preachers, and 2,169 members and probationers. 
 The mission in Japan gives promise ^f great success. In 
 China, the Foochow Conference was organized in 1877, and 
 now consists of 6 districts and 57 ministers, of whom 52 are 
 native preachers. There are also 28 others employed as 
 supplies, making 80 native laborers. Some of these fields 
 are self-sustaining ; and in all the spirit of heroic Christian- 
 ity is evinced by many of the native ministers. In addition 
 to the Conference of Foochow, the mission fields of North 
 
APPENDIX. 
 
 359 
 
 China and of Central China are also manifesting indications 
 of hopefuhiess and success. The missionary cause is also 
 successful in Bussia, Turkey, Denmark, Africa, Mexico, 
 Rome, etc. 
 
 BISHOPS OF THE METHODIST EPISCOPAL CHUBCH. 
 
 II 
 
 Names. 
 
 Bom. 
 
 Entered MinUtry. 
 
 II 
 
 Conference. 
 
 Year. 
 
 1764 
 
 ThomaR Coke 
 
 Sept. 9, 1747 
 Aug. 20.1745 
 Feb. 23, 1736 
 July 6, 1757 
 17(i8 
 
 Brit. West 
 
 Brit. West 
 
 Brit. West 
 
 M. E. Ch 
 
 M. E. Ch 
 
 Baltimore 
 
 New York 
 
 Newark 
 
 1778 
 
 1784 
 
 Francis Asbury 
 
 1766 
 
 1800 
 
 Richard Whatcoat 
 
 1769 
 
 1808 
 
 William M'Kendree 
 
 1788 
 
 1816 
 
 Enoch George 
 
 1790 
 
 1816 
 18S4 
 
 Robert R. Roberts 
 
 Joshua Soule 
 
 Aug. 2, 1778 
 Aug. 1, 1781 
 Jan. 7, 1.80 
 17;'4 
 
 1808 
 1799 
 
 1824 
 
 Elijah Heddlng 
 
 James 0. Andrew 
 
 1801 
 
 1832 
 
 S. Carclina 
 
 Philiulolphia ... . 
 
 Baltimore 
 
 Ohio 
 
 1812 
 
 1832 
 
 John Emory 
 
 Apr. 11, 1789 
 Oct. 8, 1789 
 Apr. 29, 1794 
 May 10, 1797 
 Apr. 27, 1807 
 Oct. 11, 1802 
 June 20,1811 
 July 30, 1813 
 Mar. 20, 1806 
 Dec. 5, 1809 
 Feb. 2.5, 1812 
 Oct. 12, 1810 
 Oct. 11, 1802 
 Sept. 8, 1812 
 July 15, 1817 
 Nov. 4, 1817 
 Feb. Sz, 1820 
 Mni-. 29, 1825 
 Sept. 16,1825 
 Aug; 7, 1825 
 Sept. 10,1821 
 Apr. 4, 1811 
 Jan. 4, 1831 
 Jan. 17, 18:^4 
 Aug. 17,18:^4 
 Nov. 1, 1820 
 
 1810 
 
 1886 
 
 Beverly Waugh 
 
 1609 
 
 1&% 
 
 Thomas A. Monis 
 
 1816 
 
 1844 
 
 Leonidas L. Hamline 
 
 Ohio. . 
 
 I'hiladelphia.., . 
 
 rhiladelphia 
 
 Pittsburjr 
 
 New Hampshire.. 
 Illinois 
 
 18153 
 
 1844 
 
 Edmund S. Janes 
 
 1830 
 
 1852 
 
 Levi Scott 
 
 1826 
 
 1862 
 
 Matthew Simpson 
 
 1883 
 
 1862 
 
 Osmon C. Baker 
 
 1839 
 
 1862 
 
 Edward R. Ames 
 
 Francis Burns 
 
 laso 
 
 1868 
 
 Liberia 
 
 1888 
 
 1864 
 
 Davis Wasgatt Clark 
 
 New York 
 
 Ohio 
 
 1843 
 
 1864 
 
 Edward Thomson 
 
 1825 
 
 1864 
 
 Calvin Kingsley 
 
 Erie 
 
 1841 
 
 1866 
 
 John W. Roberts 
 
 Liberia 
 
 1838 
 
 1872 
 
 Thomas Bowman 
 
 Baltimore 
 
 Michigan 
 
 Ohio 
 
 Philadelphia 
 
 Ohio 
 
 1839 
 
 1872 
 
 William L. Harris 
 
 1837 
 
 1872 
 
 Randolph S. Foster 
 
 1837 
 
 1872 
 
 Isaac W. Wiley 
 
 1849 
 
 1872 
 
 Stephen M. Merrill 
 
 1846 
 
 1872 
 
 Edward G. Andrews 
 
 Oneida 
 
 1848 
 
 1872 
 
 Gilbert Ha\en 
 
 New England .... 
 Oneida 
 
 1851 
 
 1872 
 
 Jesse T. Peck 
 
 1832 
 
 1880 
 
 Henry W. Warren 
 
 New England.... 
 
 New York 
 
 Newark 
 
 1865 
 
 1880 
 
 Cyrus D. Foss 
 
 1867 
 
 1880 
 
 John F. Hurst 
 
 1869 
 
 1880 
 
 Erastus 0. Haven 
 
 New York 
 
 1848 
 
 ;1 
 
 I 
 
 END.