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 1 
 
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 I I 
 
1?( 
 
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 D THOUSAND. 
 
 EPISCOPAL METHODISM. 
 
 AS IT WAS, AND IS; 
 
 OB, 
 
 AN ACCOUNT OF THE ORIGIN, PROGRESS, DOCTRINES, CHURCH 
 POLITY, USAGES, INSTITUTIONS, AND STATISTICS, 
 
 OF THB 
 
 METHODIST EPISCOPAL CHURCH IN THE UNITED STATES. 
 
 EMBRACIMO ALBO 
 
 A 8KBT0H OF THE SISB OF METHODISM IN RTTROFE, AND OF ITS 
 OaiGIN AND FBOGBESS IN CANADA. 
 
 BY 
 
 EEV. P. DOUGLASS GOERIE, 
 
 ▲QTBOR OP "CHURCHKB AND SECTS," " EPISCOPACV," BTO. 
 
 AUBURN : 
 DERBY AND MILLER. 
 
 1852. 
 
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 EiiTBBiiH according to Act of Congress, in the year 185!^ by 
 
 DERBY AND MILLER, 
 
 In the Clerk's Office of the District Court of the Northern District of New York. 
 
 
 STIRKOTTPBD BY THOMAS B. SMITH* 
 S16 WILLIAM STRUT, M. X, 
 

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 RECOMMENDATION. 
 
 " Havino examined the manoscript of the vork entitled : Epiboopal 
 Mkthodisv, as it Was, and Is, &c, by Rev. P. Douglass Gorrie, and 
 beliering that the work contains mtceh useful information in relation 
 to the History, Doctrines, and Institutions of the Methodist Episcopd 
 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 especiaUy to the members and 
 friends of the Methodist Episcopal ChurcL 
 
 G. 0. ■WOODRUFF, 
 Presiding Elder of Potsdam District, B, R. ConferenM. 
 
 HIRAM SHEPARD, 
 Prstiding Elder of Ogdensburgh District, B. R, Confermee!* 
 
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PREFACE. 
 
 The only apology which the Author has to offer to 
 nis ministerial brethren, or to the public, for the ap- 
 pearance of this work, is, that he thinks such a work 
 is needed; not that the Church is unsupplied with 
 many valuable books of a historical and doctrinal 
 character; nor yet, that there are no works on the 
 ecclesiastical polity of Episcopal Methodism ; but as 
 the author believes, there is no one work now extant 
 which embraces all these points. Such a work, con- 
 taining the most important parts of Methodist history, 
 with a brief statement and defence of its doctrines, a 
 statement of its church polity in its various branches, 
 and much information in regard to its statistics, all 
 brought down to the present time, is now pre. .'.':ed 
 to the Church and the public. That the work has its 
 imperfections is not impossible, — to claim otherwise 
 would be the evidence of vanity, — but we trust that its 
 defects are as few as might reasonably be expected in 
 a work of this description, and if there are errors, it is 
 to be hoped they are not material ones. 
 
 To name all the authors, from whom facts and state- 
 ments have been obtained, would be unnecessary. 
 Suffice it to say, that a free use has been made of facts 
 referred to in Wesley's Journal, and in Bangs' " His- 
 
Ti PREFACE. 
 
 tory of the Methodist Episcopal Church," down to the 
 year 1840. The history of the Church for the past 
 ten or eleven years, has not been written by any per- 
 son ; consequently, the author has had the entire field 
 of history during that important period to himself. 
 " Meacham's History," — a Canadian work, — has also 
 afforded some facts in relation to Methodism in Can- 
 ada. On the doctrinal part, "Comfort's Articles" have 
 been reviewed, and many important thoughts have 
 been gleaned from that valuable work. That part of 
 the work relating to church polity, it is scarcely ne- 
 cessary to say, has been chiefly borrowed from the 
 little book called the " Methodist Discipline." Were 
 we disposed to deny this fact, it might be said to us 
 as to one of old, — " Thy speech betrayeth thee." The 
 reader, however, will find much original matter even 
 here, the arrangement of course being principally ori- 
 ginal. The statistical information has been obtained 
 from the General Minutes, and from other reliable 
 sources. 
 
 Hoping the work will please the public, and meet 
 with a ready sale for the benefit of the enterprising 
 publishers, as well as that of the reader, the book, such 
 as it is, is committed to the mechanical skill of the one, 
 and to the attention of the other, 
 
 By the Author. 
 
 Mr 
 
 Canton, St. Lawbbnoe Co., 
 New York, September ^ 1851. 
 
 
CONTENTS. 
 
 ■^« » 
 
 BOOK I. 
 
 HISTORY OF METHODISM. 
 CHAPTER I. 
 
 VBOM THE BIRTH OF JOHN WESLEY, TO THE INTRODUCTION OV 
 METHODISM INTO AMERICA. 
 
 PAfll 
 
 such 
 
 SECTION I. 
 
 Birth of the Wesleys — "Wesley at College — The Name Methodist 
 applied to him and others — Wesley makes frequent Excur- 
 Bions to preach — John and Charles receive a Call to go to 
 Georgia — Embark — Life on Shipboard — Moravians — Arrive 
 iu Georgia — John Wesley's Course — His Return to England. 1 
 
 SECTION IL 
 
 Result of his Visit to America — Meets Peter Bohler — Joins a 
 Religious Society in Fettnr Lane — Is Converted — Visits Ger- 
 many — Charles 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 Brothers for Religious Reformers 6 
 
 SECTION in. 
 
 Wesley begins Field Preaching — Lays the Foundation of the Bris- 
 tol Chapel — Occupies the Foundry in London — Institutes 
 Class Meetings — Watch Meetings — Organizes Societies — Pre- 
 pares the General Rules — Employs Lay Preachers 18 
 
vm 
 
 CONTENTS. 
 
 SECTION IV. 
 
 tkQM 
 
 PerBCCution of the Weslcys and otiicrs — Riota — Arrests— Anec- 
 dotcB 17 
 
 BECTION V. 
 
 Succeua of the Weslcys — FifHt MethodiHt Conference — Wesley 
 builda a School at KingHwood — Methodism introduced into* 
 Ireland — rersecutionii — Metbudiaui introduced into Scotland 88 
 
 CUAriEK II. 
 
 FROM TUB INTRODUCTION OF METHODISM INTO AMERICA, TO 
 
 THE PRESENT TIME. 
 
 SECTION I. 
 
 Arrival of Iri.'ili Emjgrants — Another Arrival — Philip Embury — 
 Rebuked by an Aged Lady — Preaches — Captain Webb — 
 Preaches in New York — Visits other Places-^The Riggitig 
 Loft — John Street Chapel — Wesley sends I3oardinan and Pil- 
 more — Robert Strawbridge — Anecdote — Francis Asbury — 
 Richard Wright— Early Life of Asbury 87 
 
 SECTION IL 
 
 Aebury's Labors — Forbidden to preach by a Clergyman — The 
 Work spreads — Thomas Rankin arrives — First Conference — 
 Revolutionary War — Revival in Virginia — Mr. Jarratt 48 
 
 SECTION IIL 
 
 Peclaration 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 orgaoized — ^Asbury elected aud ordaiued — Results of 
 
CONTENTS. 
 
 rAaa 
 
 Organization — Necessity for it — Cokosbury College — Burnt — 
 
 Coke returns U> lOiiropo — Hostilo Feelings of Charles Wei<ley 
 —Coke explains — Title " Uiahop" given — Wesloy'a Letter— 
 New York. City 68 
 
 SECTION V. 
 
 Introduction of Methodism into New England — Jesse Lee — Ad- 
 ventures in New England — Norwalk — Fairfield — Stratford — 
 Boston — Uoston Common — A Society formed — Difficultiea 
 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- 
 eon's Labors — District Conferences — Council formed — Disor- 
 ganized — First Oeneral Conference — " O'Kelly" Excitement — 
 Presiding Elders — Erection of (Mnnches — Methodism in Maine 
 — New Hampshire — Yearly Conferences — Oeneral Conference 
 of 1800 — Camp Meetings — Methodism in Canada — General 
 Conferences of 1804-8 — Whatcoat's Death: — McKendree — 
 Delegated General Conference — Asbury in Canada. 76 
 
 SECTION VII. 
 
 First Delegated General Conference — War of 1812 — American 
 Preachers in Canada — Secession of " Reformers"— Death of 
 Coke — Death of Asbury — Colored Secession — Second (Jencral 
 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 88 
 
CONTENTS. 
 
 SECTION IX. 
 
 PAaa 
 
 Sixth General Conference — Waugh, Morris, and Fisk elected 
 Bishops — Slavery DiscusHion — O. Scott — Winans — Weekly 
 Papers — Black River Conference — Missionaries — German 
 Mission — Nast — Centenary of Methodism — General Con- 
 ference, 1840 — Visitors — Abolitionists — Slavery in Methodist 
 Episcopal Church — Extract — Zion's Watchman — Scott, 
 Storrs, Sunderland — Wesleyan Secession — " Spiritual Knock- 
 ings" — Results of the Secession 96 
 
 SECTION X. 
 
 General Conference of 1844 — Death of Roberts— Hamline and 
 Janes elected Bishops — Slavery — Harding — Bishop Andrew 
 — Resolution — Protest — Reply — Plan of Separation — Sixth 
 Restrictive Rule — Course of Southern Delegates — Louisville 
 Convention — Southern General Conference — Capers and 
 Paine elected Bishops — Soule adheres to the South — Com- 
 missioners appointed — Violence of Feeling — Action of Annual 
 Conferences 105 
 
 SECTION XL 
 
 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 112 
 
 SECTION XIL 
 
 Methodism in Canada — Soldiers — Quebec — Emigration — McCarty 
 — Anecdote — Opposer s — Im prisonmen t — Di abol i cal ruelty 
 — 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. 
 
 XI 
 
 BOOK 11. 
 
 DOCTRINES OF METHODISM. 
 
 INTRODUCTION. 
 
 PAOK 
 
 Articles of Religion — Their Origin — What they contain — What 
 they do not contain — Objections to Written Creeds examined — 
 Refuted 135 
 
 ARTICLE I. 
 
 Of Faith in the Holy TaiNrrY, 
 
 But one God — Without Body or Part? —Trinity in Unity — Plural- 
 ity of Persons in Godhead 188 
 
 ARTICLE IL 
 
 Of the Word or Sox of God who was made Man. 
 
 Titles of Christ — Attributes of Christ — Acts of Christ — Worship 
 paid to Christ — Christ forgave Sins — Manhood of Christ — 
 Reconciles God to Man 143 
 
 ARTICLE in. 
 
 Resurrection of Christ. 
 
 Resurrection — 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 — Form of 
 Baptism, &c 148 
 
 ARTICLE V. 
 
 The Sufficiency of the Holy Scriptures for Salvation. 
 
 Names of Canonical Books — Preservation of Scriptures, &c 160 
 
xu 
 
 CONTENTS. 
 
 [; I 
 
 ARTICLE VI. 
 Ok the Old Testament. 
 
 PXOK 
 
 What taught — Moral Law not repealed 153 
 
 ARTICLE VIL 
 
 Original or Birth Sin. 
 
 l^ift^iaiis — Man's Nature corrupt — Proofs 165 
 
 ARTICLE VIU. 
 
 Of Free Will. 
 
 Free A^t«£j ~Self-Conversion 156 
 
 ARTICLE IX. 
 
 Of the Justification of Man. 
 
 Justification by l^th — Luther — Extract — Proofs 158 
 
 ARTICLE X. 
 
 Of Good Works. 
 
 Necessity of Good \r<e».&! — Fruits of Faith — Evidence. . . . , 159 
 
 ARTICLE XL 
 
 Of WoftM OF Supererogation. 
 
 Romish Church — Doctrine of Devils, «fec 161 
 
 ARTICLE XIL 
 
 Of Sin after Justification. 
 
 Sin agains* Holy Ghost — Still possible — Sins of Christians — For- 
 giveness 161 
 
 ARTICLE XIIL 
 
 Of the Church. 
 
 (1) A Congregation, <fec.— (2) Composed of faithful Men— (3) Pure 
 Word preached — (4) Sacraments administered 168 
 
 lil' 
 
CONTENTS. 
 
 ^ 
 
 Tkat 
 163 
 
 165 
 
 166 
 
 168 
 
 .... 169 
 
 .... 161 
 
 ?or- 
 
 1... 161 
 
 lure 
 1... 168 
 
 ARTICLE XIV. 
 Of Puegatoby. 
 
 TkQZ 
 
 Romish Church — Restorationists — Spirits in Prison — Pardon — 
 Images, &c. &c. ..., 165 
 
 ARTICLE XV. 
 
 Of Speaking in an Unknown Tongue. 
 
 Scripture Prohibition — Modern Sects 16t 
 
 ARTICLE XVL 
 
 Of the Sacraments. 
 
 What they are — How naany — Seven Sacraments 16t 
 
 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 Church — A Covenant — (3) Subjects 
 of Baptism — Adult 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 — Immersion 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 Suppee. 
 
 Transubstantiation — ^Names by which designated — Desiga. ..... 178 
 
 ARTICLE XIX. 
 
 Of the Supper in both Bjnds. 
 
 Practice of Roman Church— Unscriptural 1J|P 
 
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 !f 
 
 : I 
 
 ziv 
 
 CONTENTS. 
 
 ARTICLE XX. 
 Of thk One Oblation of Chaist. 
 
 FAQB 
 
 General Rederaption — Calvinism — Its Doctrines stated — Repu- 
 diated — ^Mass. 181 
 
 ARTICLE XXL 
 
 Of the Makbiage of Ministxbs. 
 Clerical OeUbacy — ^Luther — Wesleyan Conference.. 
 
 186 
 
 ARTICLE XXIL 
 Of the Rites and Cekemonies of Chubohes. 
 
 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 181 
 
 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. 
 
 Z? 
 
 Repu- 
 
 PACIB 
 
 181 
 
 186 
 
 lent — 
 36 vio- 
 l—Sis 
 
 181 
 
 L Witness of thk Sfibit. 
 Wesley's Views — Extracts — Conclusion 197 
 
 II. Sanctification of Believbbs. 
 
 Term defined — Wesley's Views — Doctrine stated — Defended — Ob- 
 jections — Conclusion 202 
 
 III. Possibility of Falling fbo» Graoe. 
 Question — Doctrine of Methodist Church — Old Testament Proof — 
 
 New Testament Proof — Objections to the Doctrine of Neces- 
 sary Final Perseverance , 206 
 
 IV. Eternal Rewards and Ponishments. 
 
 Doctrine of the Church — Arguments from Reason and Scripture — 
 Conclusion 213 
 
 Im not 
 igher 
 
 190 
 
 BOOK III. 
 
 POLITY OF EPISCOPAL METHODISM. 
 CHAPTER I. 
 
 ISglV- 
 
 Poor 192 
 
 scrip- 
 ... 194 
 
 .... 196 
 
 SECTION L 
 Introduction. 
 
 Mr. Wesley Founder of Episcopal Polity of Methodism — Doubts 
 on this Point examined — Refuted — Sunday Service, 1784— 
 Discipline — In what sense Episcopal — (1) Not in the Roman 
 sense — (2) Not in the Church of England sense— Methodist 
 Bishops 217 
 
 SECTION II. 
 Afostouo Suoosssioir. 
 QuestioQ stated— What involved in the Doctrine— FectJiaritieB 
 
XVI 
 
 CONTENTS. 
 
 Tkom 
 
 of the Apostolic Office — Are modern Bishops Apostles ? — 
 
 Have not the exclusive Power of Ordination — Scripture Tes- 
 timony — Bishops and Presbyters the same in Order — Testi- 
 mony of the Fathers — Councils — Channel of Episcopal Suc- 
 cession — First Bishop of Rome — Links in the Chain 228 
 
 SECTION III. 
 
 Sahb Subject oontinukd. 
 
 Fountain of English 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. 289 
 
 i^f 
 
 ' SECTION IV. 
 
 Oeigin of Methodist Episcopacy, &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 Government 
 — ^The Organization of the Methodist Episcopal Church canon- 
 ical, by the Terms of the Articles of the Church of England. 266 
 
 im 
 
 If:,. 
 
 nn 
 
 \ i 
 
 SECTION V. 
 
 ASYAMTAOKS OF THE MetHODIST EPISCOPAL FoRM OF CHfTECH GoVKBN* 
 MENT, WHEN COMPARED WITH OTHER FoEMS, 
 
 Various Systems of Church Government considered — Romish 
 Episcopacy — English Episcopacy — Protestant Episcopacy — 
 Presbyterianism — Congregationalism — Methodist Episcopacy 
 — Methodism aggressive in its Nature — Objections to a Lay 
 Delegation in the General Conference 26t 
 
 I'. 
 
B9?— 
 
 ! Tes- 
 Testi- 
 
 . Suc- 
 
 Tioa 
 
 228 
 
 >rdina- 
 riginof 
 'sleyan 
 iidas— 
 
 289 
 
 Q — ^His 
 stancea 
 rinten- 
 r. Coke 
 
 of the 
 
 nment 
 
 canon- 
 Iglaud. 266 
 
 liB GOVKEX* 
 
 lomish 
 
 pacy— 
 
 popacy 
 
 a Lay 
 
 26t 
 
 CONTENTS. XVU 
 
 CHAPTER II. 
 
 GENERAL RULES, AND RECEPTION, AND EXPULSION OF 
 
 MEMBERS. 
 
 SECTION I. 
 
 PAOB 
 
 GxNKBAL Rules 277 
 
 SECTION II. 
 Of RECEiriNQ Members 281 
 
 SECTION III. 
 On the Trial and Expulsion of Members 281 
 
 CHAPTER III. 
 
 OP THE MINISTERS, PREACHERS, AND OTHER OFFICERS. 
 
 SECTION L 
 
 Of the Bishops , 286 
 
 SECTION II. 
 Of the Presiding Elders 28t 
 
 SECTION III. 
 Of Travelling Elders , 288 
 
 SECTION IV. 
 Of Travelling Deaoons. 290 
 
 SECTION V. 
 Of Superannuated and Supernumerary Preachers 291 
 
 SECTION VI. 
 
 Of Travelling Preachers , 291 
 
 2 
 
XVUl CONTENTS. 
 
 SECTION VIL 
 Of Frzachxbs nr Charge 292 
 
 SECTION VIII. 
 Of Local Elders, Deacons, and Preachers 293 
 
 SECTION IX. 
 Of Exhorters, Stewards, Class Leaders, and Trcstzxs. 295 
 
 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 800 
 
 SECTION in. 
 Of THE Quarterly Conferences 801 
 
 SECTION IV. 
 Of Leaders' Meetinos 802 
 
 SECTION V. 
 Of Society and Class Meetings ....••..•...t*«.«> 808 
 
 CHAPTER V. 
 
 OF THE PUBLIC AND SOCIAL MEANS OF GRACE. 
 SECTION L 
 
 Or FuBuo WoBsm? i * • 8^4 
 
 i 
 
 i'^ 
 
OONTBKTfl. ZiX 
 
 SECTION IL 
 
 tkau 
 
 Of OtAfls Mewings .* 806 
 
 SECTION III. 
 Of Band Mketimob 808 
 
 SECTION IV. 
 Of PttAYitt Mebtings 801 
 
 SECTION V. 
 Of Love Feasts 808 
 
 SECTION VI. 
 Of Camp Mbztikcus 809 
 
 SECTION VIL 
 Of Watch Night Meetings. 810 
 
 SECTION VIII. 
 Of Pbotbaoted and othek Meetings 811 
 
 CHAPTER VI. 
 
 OP THK SUPPORT OP THE MINISTRY AND PINAKCIAL INTERESTS 
 
 OP THE CHURCH. 
 
 SECTION L 
 
 Of the Annual Allowance to Ministers 814 
 
 SECTION H 
 Of CauBOHxs AMD Churob FaopsaTT 819 
 
CONTENTS. 
 
 I 
 
 I! 
 
 ,1 
 
 APPENDIX TO BOOK III. 
 
 PAOB 
 
 Bkcisions, and Resolutions on the Administration of Discipline 
 
 OF THE Methodist Episcopal Church 321 
 
 Authorities 828 
 
 .A 
 
 
 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 IL 
 
 Chartered Fund. 
 
 Its Institution and Design — Location — Amount and Disbursement 
 of Funds 836 
 
 SECTION IIL 
 MissiONAET Society of the Methodist Episcopal Church. 
 
 ts Organization — Objects — Life Members, <tc. — Officers — Receipts 
 . — Disbursements — Number of Missions, «tc. — Auxiliaries- 
 Missionary Character of Methodism 886 
 
CONTENTS. 
 
 XXI 
 
 SECTION IV. 
 Sunday School Union of Methodist Episoopai, CHCBon. 
 
 PAOI 
 
 Originator of Sunday Schools — Raikes) — Wesley — Establiahtnent 
 in America — Present State of Methodist Episcopal Sunday 
 Schools — Receipts — Statistics 888 
 
 SECTION V. 
 Bible Society. 
 
 American Bible Society — When formed — Its Object — Co-operation 
 of tlie Methodist Episcopal Church — Receipts — Expenditures 
 — Circulation of Copies — Receipts from Methodist Episcopal 
 Church 841 
 
 CHAPTER II. 
 
 LITERARY INSTITUTIONS OF METHODISM. 
 SECTION I. 
 
 Universities and Colleges. 
 Cokesbury College — Dr. Fisk — List of Colleges, Ac 848 
 
 SECTION II. 
 
 Biblical Institute. 
 Formation — Design — Endowment — Students, <fec . . 844 
 
 SECTION III. 
 Academies, <feo , . 846 
 
 CHAPTER HI. i 
 
 STATISTICS OF EPISCOPAL METHODISM. 
 
 SECTION I. 
 The Numbee of Conferences, <feo 347 
 
 SECTION II. 
 
 w 
 
 NctiBKR OF Bishops, Pbesidinq Elders, and PseaoHErs 848 
 
IZU 00NTBKT8 
 
 SECTION in. 
 
 FAfr 
 NaMBU or Mkkbxrs and Pbobationeus 843 
 
 SECTION IV. 
 Statistics of MrrnoDrsT EnscorAL CnvBon South. 
 Sishops — Book Concern — Periodicals — Missions — Colleges — Min- 
 isters — Members — Sunday Schools S60 
 
 SECTION V. 
 SniMAKT OF Episcopal Methodism in the United States 861 
 
 SECTION VI. 
 Table of Ministebs and Members of each Methodist Denomi- 
 nation in the United States 362 
 
 ' SECTION VII. 
 English and Canadian Methodism 853 
 
 SECTION VIIL 
 RiOAnruLATioN or Statutiob — C ;t ulusion. 864 
 
BOOK I. 
 HISTORY OF METHODISM, 
 
 CHAPTER I. 
 
 SECTION L 
 
 John Wesley, the father and founder of Methodism, was 
 born on the iVth of June, a.d. 1703. He was the son of 
 Samuel Wesley, Rector of Epworth, Lincolnshire, England, and 
 was the descendant of a long list of learned and pious ances- 
 tors, both on the paternal and maternal side. John Wesley 
 had two brothers ; the elder, Sanauel, was born in 1692, edu- 
 cated in Westminster school, and at the age of nineteen was 
 elected to Christ's Church, Oxford. Ailer 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 daughters, 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 his 
 
2 
 
 EPISCOPAL METHODISM. 
 
 '3! 
 
 admission to the University, he was, in the year 1720, entered 
 as a student in Christ's Church College, Oxford, where he pur- 
 sued his studies with unwearied diligence and zeal, and where 
 he soon after took his degree of Bachelor of Arts. In 1725, 
 he was ordained a deacon of the established Church of Eiig- 
 hind by the Bishop of Oxford, and the next year, 1720, he was 
 elected Fellow of Lincoln College. In 1727, he obtained his 
 degree of Master of Arts, and in 1728 was ordained Priest by 
 the same bishop who had previously conferred upon hira dea- 
 con's orders. In the meantime, John had become curate of 
 Kpworth, or assistant 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 their 
 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 1639 — 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 application to 
 Charles Wesley and his associates ; that it was used as a term 
 of reproach, 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 by 
 
 U 
 
 
THE WESLEYS AT OXFOHD. 
 
 8 
 
 those who bear it, but next to that of Christian, the Method- 
 ists glory in their name, and if any regret exists in relation to 
 its aj)phcation, it is that those who bear it are not more worthy 
 of it. 
 
 On tlio return of Mr, John Wesley to Oxford, he at once 
 joined the little band, and by common consent became its 
 leader, and through liis influence 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 Godly Club, as it was sometimes culled, 
 were shortly afterwards found, Mr. llervey, the author of 
 " llervey's Meditations," and the justly celebrated George 
 Whitfield. 
 
 During the residence of John and Charles Wesley at Ox- 
 ford, the former took frequent excursions to his native town, 
 and visited other places of note, such as London, and Man- 
 chester. He appears to have made it a point of duty, even 
 at this early day, to preach wherever he could find an open- 
 ing, and such was his success as a preacher, that on the de- 
 cline of his father's health, he was strongly urged by the 
 latter, as well as by his brother Samuel, and also by the 
 people of Epworth, to apply for the parish of Epworth, as 
 the next presentee. Such, however, was liis 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 is 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 removed 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 at Oxford, visiting the pris- 
 oners in the gaol of that place ; or spending several hours in 
 each week in visiting the poor and sick, affording relief to the 
 
4 EFISCOPAL METHODISM. 
 
 one, and comfort and instruction to the other. Such ministe- 
 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 the 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 lu 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 OEOROIA. 
 
 heart, felt unprepared to die, could but wonder at such compo- 
 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, ho 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 1*736, 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 make 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. While 
 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 opposition 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 
 Rev. John Wesley for breaking the laws of the realm, &c. &c., 
 
EPISCOPAL 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 II. 
 
 The visit of Mr. "Wesley to America, if not followed by all 
 the good results which he desire^), 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 cause 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 far 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, 
 
m 
 
 having ap- 
 se charges, 
 J simply to 
 ■ consulting 
 ;he first op- 
 i the great 
 1 his chief 
 iber, 1737, 
 led by land 
 and on the 
 ind on the 
 
 the shores 
 tnd a half 
 
 i^ed by all 
 allowed by 
 
 never be 
 
 e knowl- 
 We have 
 g man — a 
 
 his eyes, 
 
 ion to the 
 
 iscover in 
 
 the Mo- 
 
 his resi- 
 iding his 
 nans had 
 
 patience, 
 were the 
 i had not 
 
 he same, 
 
 FORMATION OF THE FIRST SOCIETY. T 
 
 how to attain to it he knew not. In this state of spiritual 
 darkness and blindness, he remained until his return to Eng- 
 land. A few days 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 conversion, 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 1 ^ own heart, and the hearts of others, by 
 the further advice of Mr. Bohler, Mr, Wesley and a few 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 describing the change which is wrought 
 in the heart through faith 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 
 
EPISCOPAL METHODISM. 
 
 conversion, and at the same time a strong evidence of its reality 
 and genuineness, was a love for his enemies, and a desire for 
 their welfare. " I began," he continues, " to pray with all my 
 might for those who had in a more especial manner despitefully 
 used me and persecuted me." 
 
 It is worthy of remark that the first time Mr. Wesley prayed 
 extempore, 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 knowledge 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 Jike precious faith with himself. He accordingly 
 sailed from London, and on the 15th of June reached Rotter- 
 dam. While on his way to Hernhut — 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 their 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, he returned to Loudon, 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 ESTABUSHED CHURCH. 
 
 >f its reality 
 a desire for 
 mth all my 
 despitefuUy 
 
 3sley prayed 
 eatb, by the 
 was pleased 
 )or criminal 
 to his last 
 bat this in- 
 [r. Wesley's 
 
 ig desire to 
 'avians who 
 accordingly 
 bed Rotter- 
 ivian settle- 
 zendorf, the 
 a he spent 
 le doctrines 
 the first of 
 fortnight, 
 nd convers- 
 al subjects, 
 ch he had 
 lects their 
 tbren a re- 
 ever deter- 
 
 le, in com- 
 who was 
 s. Bohler 
 t although 
 e him be, 
 
 he was rather too much of a Pbariaee to be willing 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, 
 hia 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, 1*738 — 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 was 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 cf the Messrs. Wesley, vital 
 piety was but Tittle 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, &c. 
 <fec., 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 church 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 m their labors, and less severe in their lives */' and such 
 
1« 
 
 EPISCOPAL METHODISM. 
 
 was the fact at the beginning of the hibors of the Wesleys and 
 their co-Uiborers. 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, deplorable 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 also. 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 i\ie fleece 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 pleasure 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 Christ 
 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 
 
PROVIDENTIAL LEADINQ OF JOHN WESLEY. 
 
 11 
 
 religion, morals, or intelligence. Nor was the state of religion 
 much better in the different dissenting bodies of the land. It 
 is true that a higher tone of morality and intelligence existed 
 in the diffiirent dissenting churches. The ministers, as a gene- 
 ral thing, wore men of morality and integrity, but through the 
 influence of Pelagian sentiments and Antinomian errors, vital 
 godliness was but little known either among ministers or peo- 
 ple. Tf 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 
 iuBdelity 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. England was in- 
 deed a "carcass without a spirit," a carcass dead, rotten, and 
 fit only for burial in the depths of the sea. Such was 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 for 
 their future course of action. Indeed John Wesley from the 
 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. 
 Henc'3 while we follow him from step to step, from one thing 
 to another — from the formation of his 6rst 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 
 Wesley was the subject of plenary inspiration, but that he did 
 act under the inspired influence of the Holy Ghost, we nc 
 
Sfi 
 
 KriSCOPAL 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 him in these words — 
 
 y 
 
 " Come, Holy Ghost, our souls inspire, 
 And lighten with celestial fire ; 
 Thou the anointing Spirit art 
 Who dost thy seven-foIJ gifts impart," «fec. 
 
 ' 
 
 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 tor his 
 parish," and "souls as his hire." Besides, John Wes (.y 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 
 quahfied for the work of an apostle. L <• 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 
 Bongs, 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 
 soul, but a hidden power, a soul-stirring pathos, a soraqthing 
 
LAB0K8 AT niUSTOI-. 
 
 18 
 
 s, or doubt 
 ip who or- 
 
 )Tnplish the 
 ; under the 
 rid tor his 
 Wes (y was 
 become a 
 istitution, a 
 ppearance, a 
 rt full of the 
 -)tion of his 
 is eminently 
 his brother 
 J to fit him 
 le Lord. A 
 autious zeal, 
 brother in 
 at qualifica- 
 ?as the won- 
 etry evinced 
 )lime songs 
 ted through 
 ers. These 
 nens of gon- 
 l^ot only do 
 ot merely a 
 y without a 
 something 
 
 that takes hold of the lieart while it pleases the ear — that sub- 
 duuH the fiiircer piussions wliile it raises the tl.uno 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 (iod, and leads him by faith to realize a " lieaven on 
 earth begun." 1'ho poetic works of Charles Wesley, and the 
 literary and theological productions of John Wesley, will ever 
 remain a standing monument of their leju-ning, their zeal, their 
 piety, their qualifications as ministers of God, raised up for an 
 extraordinary i)urj)ose, and endowed with extraordinary gifts, 
 to enable them to discharge the duties of an extraordinary 
 calling among men. 
 
 From the above remarks the 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 produce one of the greatest moral and religious refor- 
 mations known in modern times. 
 
 SECTION III. 
 
 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 
 ind 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 
 
14 
 
 EPISCOPAL MRTIIODISM. 
 
 field-preaching, or preaching in the open air. His first attemp 
 at field-preaching was in IJristol on the 1st of April, 1739. 
 While in London he had been strongly solicited by Rev. 
 George Whitfield, who was then in liristol, and who had com- 
 menced the practice of field-preacliing, to repair to the latter 
 place for the purpose of holding 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 he 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 scruples as to adopt the same 
 method of doing good by preaching to a congregation of three 
 thousand people with great eftect. After spending some time 
 in Bristol, he returned to London, and finding most of the 
 churches 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 purpose, 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 
 
 
C'LASS-LEADKRS. THE COLLIERS. 
 
 16 
 
 Rrst attemp 
 April, 1739. 
 gd by Rev. 
 o Imd cora- 
 to the latter 
 life and sai- 
 ling, and on 
 what in his 
 a the fields." 
 ni\\ his nice 
 V day, in the 
 jpt the same 
 lion of three 
 g some time 
 most of the 
 re congroga- 
 r2thof May, 
 3t Methodist 
 le where this 
 e year, Mr. 
 |old building 
 rfields, Lon- 
 previously 
 own by the 
 undry." In 
 luted. They 
 the erection 
 said chapel 
 to take any 
 if building, 
 istees of the 
 before Mr. 
 e must be- 
 Ivolved bira- 
 and as he 
 
 bad not the means to defray the expense oui of his own pocket 
 he appointed certain persons to go round among the members 
 of the Society, ind receive a penny a-week or whatever they 
 felt disposed to give. These collectors being men of piety, 
 when receiving the penny from each one, in return gave a 
 word of Christian advice and exhortation. Soon, however, it 
 was found more convenient for the members of the Society to 
 bring in their pennies at an appointed time and place, and pay 
 the same over to the collectors, the latter in every case giving 
 advice and exhortation. From this circumstance arose the dis- 
 tinct formation of classeH, and the appointment 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 was the chapel debt in due time cancelled, but the 
 members were individually strengthened and encouraged to 
 persevere in the way of holiness. 
 
 About this time, or shortly after, watch-night meetings were 
 held among the poor colliers of Kings wood near Bristol. Those 
 men while in a state of sin and ignorance, had been in the 
 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 having listened to the preaching of Wesley 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 held them 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. The 
 
16 
 
 EPISCOPAL METHODISM. 
 
 Wesleys did not obey these ciills witliout sul)jecting theniselvea 
 to re[>roHch Jiiid persecution. From the Archbishop of Canter- 
 bury down to the servile curate of an obscure parish, and from 
 the peer down to the scum of the people, their motives were 
 misjudged, their actions misrepresented, their seeming irregu- 
 larities condemned, and in some cases their persons were in- 
 sulted ; but in spite of ecclesiastical opposition, or the rude in- 
 sults of the profane, the work of God continued to spread far 
 and wide. Congreuations numbering from one to fifteen thou- 
 sand were frequently collected to hear the glorious doctrine of 
 the cross ; and many of them not only heard but believed, and 
 were saved. As many of such as desired were permitted to 
 become members of the Society, that they might meet from 
 time to time for mutual edification and instruction. As the 
 Societies continued to multiply it became necessary to adopt 
 some rule of conduct as a condition of membership, and in 
 1743, the general rules of the Societies were adopted and pub- 
 lished by Mr. Wesley. These rules in substance remain the 
 same at the present time, and we have no doubt will continue 
 in substance what they ever have been as long as Methodism 
 exists. As Societies multiplied it became necessary to leave the 
 same under the spiritual guidance of some one or more pious 
 and judicious men, who, in the absence of Mr. Wesley, would ex- 
 ercise a kind of pastoral supervision over them. Where the cler- 
 gyman of a parish would consent to take such supervision, Mr. 
 Wesley gladly availed himself of such aid, and it is gratifying 
 to know that there were a few evangelical clergymen of the 
 Church of England who became faithful laborious co-workers 
 with Mr. Wesley in this and other respects ; but when, as in 
 most cases, the ministers of the Establishment not only with- 
 held their co-operation, but openly and rudely opposed the 
 work of God, it became necessary to select other persons who 
 wouM act as far as they could in giving assistance to Mr. Wes- 
 ley in the spiritual supervision of his Societies. Hence arose 
 the necessity for lay-preachers, or men who had not been episco- 
 
LAY-PREACIIERS. 
 
 17 
 
 themselves 
 i of Canter- 
 , and from 
 )tivcs were 
 iifX irretju- 
 IS were in- 
 [10 rude in- 
 spread far 
 ifteen thou- 
 ioctrino of 
 lieved, and 
 ;rmitted to 
 meet froiu 
 n. As the 
 ry to adopt 
 liip, and in 
 id and pub- 
 remain the 
 ii continue 
 Methodism 
 ,0 leave the 
 more pious 
 , would ex- 
 ere the cler- 
 rvision, Mr. 
 gratifying 
 nen of the 
 co-workers 
 vhen, as in 
 only with- 
 pposed the 
 >ersons who 
 o Mr. Wes- 
 [ence arose 
 jeen episco- 
 
 pHJly ordained by the authority of the Church of England. At 
 first Mr. Wesley apjiears to have been opposed to the preach- 
 ing of laymen, but in this as in many other respects his oppo- 
 sition wiis overcome by the seeming indications of the Provi- 
 dence of God. While preparing to leave London for a time 
 he rcfjuested Mr. Thomas Maxfield, a young man of respectnble 
 talents, to pray with and advise the Society in his absence. 
 After having exercised his gifts several weeks, according to the 
 request of Mr. Wesley, he at length thought it (o be his duty 
 to expound a portion of Scripture, and did so much to the sat- 
 isfaction and edification of the Society ; but when Mr. Wesley 
 heard at a distance of Mr. Maxlield's attempts to preach he 
 hurried back to London with all speed to put a stop to what 
 he considered an outrage upon order and propriety. Before, 
 however, he approached Maxfield for the purpose of silencing 
 him, Mr. Wesley's mother interfered by saying, "John, take 
 care what you do with respect to that young man, for he is as 
 surely called of God to preach as you are." Mr. Wesley hesi- 
 tated, waited until he had himself heard Maxfield preach, wit- 
 nessed the effects produced by such preaching, and concluded, 
 indeed, that if not in the order of the Church of England that 
 unorduined men should preach the gospel, it was certainly in 
 accordance with the will of heaven. From this period lay- 
 preachers began to multiply, and it is owing to the labors of 
 those men that the stone which first was set in motion by the 
 Wesleys, has rolled with increasing dimensions and velocity 
 throughout England, and other parts of the earth. 
 
 SECTION IV. 
 
 We have stated in the previous sections, that the Messrs. 
 Wesley were the sulijects 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- 
 
18 
 
 EPISCOPAL METHODISM. 
 
 '! 
 
 ing or unprofltable to the reader, to give a few instances of 
 bitter hostility on the part of clergymen and others, to the 
 early Methodists, which facts we glean principally from Wesley's 
 Journal. 
 
 While Mr. Wesley was on one occasion preaching in Bath, 
 the notorious Beau Nash, the prince of fashion 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 nie 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 in 
 that act are seditious meetings ; but this is not such, here is no 
 shadow of sedition ; therefore it is not contrary to that act." 
 Nash replied, " 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 ?" 
 " 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,! 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 body ; 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 oflf without 
 addincr 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 Seward, 
 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, his relations, who were violent opposers of the 
 
OPPOSITION AT GLOUCESTER. 
 
 19 
 
 instances of 
 
 
 lers, to the 
 
 ( 
 
 )m Wesley's 
 
 M 
 
 ng in Bath, 
 
 #' 
 
 dissipation, 
 
 
 luthority he 
 
 - 
 
 : "By the 
 
 ■, 
 
 now) Arch- 
 
 TT 
 
 on me and 
 
 i 
 
 Nash said 
 
 - 
 
 lis is a con- 
 
 
 lentioned in 
 
 '. 
 
 1, here is no 
 
 
 > that act." 
 
 
 ig frightens 
 
 
 le preach ?" 
 
 
 /er heard ?" 
 
 
 Sir, is not 
 
 
 ne Nash ?" 
 
 
 >M by com- 
 
 
 'ter pausing 
 
 
 'e to know 
 
 
 Id lady re- 
 
 
 swer him : 
 
 
 !are of our 
 
 
 e." Nash, 
 
 
 )flf without 
 
 
 )ucester in 
 
 
 •lace called 
 
 
 n Seward, 
 
 
 found that 
 
 
 hat during 
 
 
 ers of tho 
 
 
 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, (fee. 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 th^ 
 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 he " 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 comae 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 Wesleys and 
 Whitfield. Mr. Wesley told him that if he was a carnal, 
 worldly-minded clergyman, he would leave with him the sen- 
 
20 
 
 EPISCOPAL METHODISM. 
 
 tence of Chrysostom, " Hell is paved with the skulls of Christian 
 priests." After some apology by the Mayor for the violence 
 used, Mr. Wesley left the office, preferring not to enter any 
 complaint against those who had maltreated him. 
 
 Shortly after this transaction, Mr. Charles Wesley being in 
 Bristol, went to Temple church and listened to a sermon wherein 
 the preacher strongly recommended religion as the best way to 
 raise a fortune. Perceiving Mr. Wesley in the congregation, 
 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 wjis made for his special 
 benefit ; but he v/as 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^. thinkinrj there must be some 
 mistake, went to the vestry door and quietly 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 before 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, W. 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 V^esley 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 chapter of the 
 Acts of the Apostles, " not only the courts and the alleys, but 
 
PROTECTED BY OEOROE III. 
 
 21 
 
 lis of Christian 
 
 r the violence 
 
 to enter any 
 
 esley being in 
 snnon wherein 
 le best way to 
 congregation, 
 lamation that 
 lot belonor to 
 :,range proce- 
 a the church, 
 for his special 
 by the clerk, 
 it Mr. B. the 
 ould not give 
 mst be some 
 id admission. 
 '. " Sir, you 
 y ; on which, 
 ', him, boldly 
 iptures witli- 
 him that he 
 y, cited him 
 I the day of 
 linister, who 
 e, take away 
 ble of taking 
 erd and his 
 
 IS frequently 
 disturb his 
 n, while ex- 
 apter of the 
 e alleys, but 
 
 all the street upward and downward, was filled with people 
 shoaling, cursing, and swearing, and ready to swallow the 
 ground with fierceness and rage." After much efi:brt on the 
 part of the Major, 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 with showers of stones, and an at- 
 tempt w;us once made to unroof the Foundry Chapel while the 
 congregation were assembled for worship. These things were 
 done openly, the ignorant mob supposing that there was no 
 law against abusing; or even killinir 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. Wesley, 
 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 should 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 unmitigated 
 fury. In his journal, under date of March 19, 1742, John 
 Wesley says : " I rode once more to Pensford, at the earnest 
 
22 
 
 EPISCOPAL METIIODISM. 
 
 request of several serious people. The place where they de- 
 sired me to preach, was a little green spot near the town. But 
 I had no sooner begun, than a great company of rabble, hired 
 —as we afterwards fouiid — 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 than his drivers ; and continually ran either on one, or 
 the other, while we quietly sang praise to God, and prayed, for 
 about an hour. The poor wretches, finding themselves disap- 
 pointed, at length seized upon the bull, now weak and tired, 
 after being so long torn and beaten both by dogs and men, 
 and by main strength partly 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 
 ray friends caught me in their arms, and carried me right 
 away on their shoulders, while the rabble wreaked their ven- 
 geance on the table, which they tore bit from bit. We went 
 I little way off, where I finished my discourse without any 
 iioise or interruption." 
 
 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, {ind 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 other people ; and be- 
 sides, they pray from morning till night." " But have they 
 done nothing besides ?" " Yes, sir," said an old man, " an't 
 please your worship, they have convarted my wife. Till she 
 
VISIT TO EPWORTH. 
 
 23 
 
 ere tliey de- 
 town. But 
 rabble, liired 
 lie furiously 
 baiting, and 
 lie beast was 
 it on one, or 
 1 prayed, for 
 selves disap- 
 ik and tired, 
 2;s and men, 
 lirust him in 
 • way to the 
 ties to tlirow 
 it ; who of 
 nee or twice 
 might not 
 as the hurry 
 vn, some of 
 me right 
 their ven- 
 We went 
 thout any 
 
 ertain time, 
 i^n, a whole 
 a justice of 
 ee the jus- 
 carried be- 
 ted guard- 
 had done. 
 ; and be- 
 have they 
 nan, " an't 
 Till she 
 
 went among them, she had such a tongue ! and now she is as 
 quiet as a lamb." "Carry them back, carry them 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 than their masters. They then threw 
 whole showers of stones, one of which 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 for 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 hi7n the Sacrament, for he is not jiV This un- 
 pleasant incident, however, instead of begetting in Mr. Wesley 
 a warmth of temper, or a desire to reproach and find fault, only 
 
24 
 
 EnSCOPAL METHODISM. 
 
 H 
 
 M 
 
 led him to humble himself before the God of his father, and he 
 exclaims, " How great a God is our God ! There could not 
 have been so fit a place under lueavon, where this should bt^fall 
 me first, as my father's house, the place of my nativity, and the 
 very j^lace where, according to the strictest sect of our religion, 
 I lived a Pharisee. It was also fit in the highest degree, that 
 he who repelled me from that very tabic where I had myself 
 so often distributed the bread of life, should be one who owed 
 his all in this world to the tender love which my father had 
 shown his, as well as personally to himself." Let the reader 
 remember that while the Wesleys were thus denied the privi- 
 leges accorded to the humblest member of the established 
 church, they were ministers ordained by her authority, set 
 apart by her bishops, and the only thing which rendered them 
 unfit to be communicants at the altars of their own church, was 
 the fact that tl^ey were zealous for the salvation of souls : that 
 ■while they labored to save men from sin — from drunkenness, 
 Sabbath-breaking, profanity, (fee. — 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 that on 
 one occasion, while John Wesley was preaching at a place 
 called Wednesbury, 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 breth- 
 ren, was too holy to commune at the table of the Lord with 
 such a man as Mr. Wesley ! 
 
 At the place last mentioned — Wednesbury — ^Mr. Wesley 
 had frequently preached without molestation, and with such 
 success, that in a short time, over three hundred were joined 
 together as a Society ; but the parish minister, supposing his 
 craft to be in danger, raised such a storm of persecution aguinst 
 
MOB AT WEDNE8BURY. 
 
 25 
 
 tho iinoflFt'nding members, as would have disgraced a commu- 
 nity of pagans, Mr. Wesley 1>" jiven in his Journal, vol. iii. 
 pages 200-9, a brief account of the riots which followed as the 
 result of the influence 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 preaching to a 
 fimnll, 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.' I believe every one 
 present felt the power of God, and no creature offered to molest 
 us, either going or coming ; 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 had beset the 
 house !' We prayed that God would disperse 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 ofiend 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 liouse. 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 companions. He 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, * The 
 

 20 
 
 EPISCOPAL METHODISM. 
 
 gentleman is an honest gentlennan, and we will spill our blood 
 in his defence.' I asked, ' Shall we go to the justice to-night, 
 or in the morning ?' 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 wtis in bed. His son followed and asked what wjis 
 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 about 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 ever 
 side was like the roaring of the sea. So they dragged ir 
 along till we came to town, when seeing the door of a lar 
 house open — I attempted to go in ; but a man catching me l^ 
 the hair pulled me back into the middle of the mob. They 
 made no more stop till they had carried me through the main 
 
ESCAI'E FROM THE MOB. 
 
 27 
 
 lile, togetlier 
 y Hall, two 
 a to tell Mr. 
 his worship. 
 Wesley? go 
 n body came 
 it told them 
 id what was 
 J, they sing 
 the morning, 
 To go home,' 
 
 sed to go to 
 this; so we 
 But Mr. P. 
 ley were at a 
 arse to make 
 m undertook 
 rds when the 
 1 bore down 
 defence they 
 I ; so that in 
 an away and 
 
 oke on ever 
 dragged n 
 )r of a lar 
 ching me l^ 
 mob. They 
 gh the main 
 
 street from yne end of the town to the other. T continued 
 siieakiiig all the timo to those within hearing, feeling no pain 
 or weurines;*. At the west end of the town, seeing a door half- 
 
 jien, I made toward it and would have gone in ; but a gentle- 
 man in the shop would not suftl-r me, saying thoy would pull 
 the house down to the ground. However, I stood at the door 
 and asked, 'Are you willing to hear nie 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 cpiarter of an hour till my voice suddenly failed ; 
 then the floods began to lift up their voice again, many crying 
 out, ' Bring him away, bring him away!' " 
 
 "In the meantime, my voice and my strength returned, and 
 I broke out aloud into prayer. And now the man who just, 
 before he.ded the mob, turned and said, 'Sir, I will spend my 
 life 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 honest butcher who was a little further off, 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 me through them all. But on the bridge, the mob 
 rallied again ; we therefore went on one side, over the mill- 
 dam, and 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 readin<r the 
 
KriSC'OPAL MBTHOUISNf. 
 
 extracts just given, tho reader may have been struck with the 
 evident intention of Mr. AVesley to give tiio account in the 
 mildest possible hmguage, and to present every redeeming trait 
 of character and conduct that was manifested by his crut'l ene- 
 mies. But let us hear him further, in relation to this instance 
 of persecution. " I never saw such a chain of providences bo- 
 fore ; so many convincing proofs that the hand of ( Jod is on 
 every person and thing, overruling all .'is seemeth him good. 
 The poor woman of Darlaston, who had headed that mob, and 
 sworn that none should touch me, when she saw her followers 
 give way, run into the thickest of the throng, and knocked 
 down three or four men, one after another, liut many assaulting 
 her at once, she was soon over])owered, and had probably been 
 killed in a few minutes — three men keeping her down and 
 beating her with all their might — had not a man called to one 
 •of them, ' Hold, Tom, hold !' ' Who is there,' said Tom. 
 ' What ! honest Munchin ? Nay then, let her go.' So they, 
 held her hand and let her get up and crawl home as well as she 
 could. From the beginning to the end I found tho same pres- 
 ence of mind as if I had been sitting in my own study. But 
 I took no thought for one moment before another ; only once 
 it came into my mind that if they should throw me into the 
 river it would spoil the papers that were in my pocket. For 
 myself, I did not doubt but I should swim across, having but 
 a thin coat and a light pair of boots." 
 
 Mr. Wesley next proceeds in his Journal to recount a few of 
 the more remarkable incidents of the riot in. the fullowinsf 
 words : — 
 
 " The circumstances that follow, I thought more particularly 
 remarkable : 1. That many endeavored to throw mo 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 ]uore. 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 hiy hold on my collar or clothes, they 
 
EXTIIACT FIIOM WESLEY'S JOURNAL. 
 
 29 
 
 uck with the 
 ■count in the 
 (lecminij trait 
 his cnu'i ene- 
 • this instance 
 ovitlencc'S ho- 
 of (Jod is on 
 ,h him good, 
 hat mob, and 
 her followers 
 and knocked 
 liny assaulting 
 probably been 
 er down and 
 I called to one 
 J,' said Tom. 
 re' So they, 
 I as well as she 
 he same pres- 
 1 study. But 
 r; only once 
 w me into the 
 pocket. For 
 is, having but 
 
 cunt a few of 
 the following 
 
 •e particularly 
 
 nv me down 
 
 to the town ; 
 
 nd, I should 
 
 xt all, nor the 
 
 2. That al- 
 
 clothes, they 
 
 4 
 
 could not fasten at all ; only one got fiist hold of the flap of 
 my waistcoat, which was soon loft in his hand : the other flap, 
 in the pocket of which was a bank note, was torn but half off. 
 
 3. That a lusty man just behind, struck at mo several times 
 with a largo oaken stick ; with which, if ho had struck me 
 once on the back part of my head, it would have saved him all 
 further trouble. But every time, the blow was turned aside, I 
 know not how ; for I could not move to the right hand or left. 
 
 4. 'J'hat another came rusliing through the press, and raising 
 his arm to strike, on a sudden let it drop and only stroked my 
 head, saying, ' What soft hair ho has.' 5. That I stoj^ped 
 exactly at the Mayor's door as if I had known it — which the 
 mob probably thought I did — and found him standing in the 
 shop, which gave the tirst check to the madness of the people. 
 
 6. That the very first men whose hearts were turned, were the 
 heroes of the town — the caj)tains of the rabble on all occasions, 
 one of them having been a prize tighter at the bear garden. 
 
 7. That from first to last, I heard none give a reviling word, 
 or call me by any opprobrious name whatever ; but the cry of 
 one and all was, ' The Preacher ' The Preacher ! The Parson ! 
 The Minister !' 8, Tl .». no creature, at least within my hear- 
 ing, laid anything t > my charge either true or false ; having 
 in the hurry, quito 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. W ^ley. All 
 but four — three men and one woman — fled for their lives. 
 Those four persons accompanied their spiiitual 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 Avas dragged away 
 from Mr. AVesley's person and knocked down. The heroic 
 female who made one of the number was asked by Mr. Wesley 
 
30 
 
 EPISCOPAL METHODISM. 
 
 m 
 
 ill 
 
 after the affray ended, if she was not afraid. She replied, 
 " No, I could trust God for you, as well as for myself. I knew 
 God would fight for his children." 
 
 The day after, Mr. Wesley left for Nottingham, and while 
 leaving the town, was greeted on every hand with smiles and 
 congratulations at his providential and almost miraculous es- 
 cape. 
 
 A few days after Mr. 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, " as great a curiosity of its kind, as was ever seen in 
 England." It was directed to all constables, peace officers, &c., 
 within the county, and read as follows : 
 
 " Whereas, we, his majesty's justices of the peace for the 
 said county of Stafford, have received information that several 
 disorderly persons styling themselves Methodist preachers, go 
 about raising routs and riots to the great damage of his 
 majesty's liege people, and against the peace 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 preachers and to bring him, or 
 them before some o' us his said majesty's justices of the peace 
 to be examined concerning their unlawful doings. 
 
 " Given under our hands and seals, <fec." 
 
 The reader can infer from the above warrant how ready to do 
 justice, 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 bearing falsehood on its face, accusing him of 
 raising 'routs and riots ;' but no surprise will bo excited, when 
 we consider that these magistrates, like their brother clergymen 
 — who first occasioned the riot by a sermon preached against 
 Mr. Wesley — were true sons of the church. Nor did the in- 
 fluence of those unworthy men end in the personal abuse of 
 
il 
 
 MOB AT FALMOUTH. 
 
 31 
 
 She replied, 
 self. I knew 
 
 m, and while 
 th smiles and 
 niraculous es- 
 
 dnesbury, the 
 ght him, and 
 it Mr. Wesley 
 ever seen in 
 le officers, &c., 
 
 peace for the 
 n that several 
 preachers, go 
 am age of his 
 our sovereign 
 
 you and every 
 make diligent 
 bring him, or 
 3 of the peace 
 
 )w ready to do 
 contemptibe, 
 esley while in 
 ir jurisdiction, 
 iusina; him of 
 excited, when 
 ler clergymen 
 ached against 
 or did the in- 
 onal abuse of 
 
 Mr. Wesley, but persons of the baser sort were hired by them 
 and others to break open the doors of their praying neighbors, 
 extort money, destroy goods, beat the men, insuH the women, 
 and threaten death to every Methodist. 
 
 About two years after the above disgraceful riot, Mr. Wesley 
 while in Falmouth was the subject of another equally disgrace- 
 ful persecution. While visiting at a house where he called to 
 see a sick person, he suddenly found the house surrounded on 
 all sides by a large multitude of people, who made a loud and 
 confused noise as though they were taking a city by storm. 
 The inmates of the house endeavored to still the mob, but in 
 vain ; and foaring violence, were forced to seek shelter where 
 they could, leaving Mr. Wesley and one other person to defend 
 themselves as best they might. The rabble roared, " Bring out 
 the Canorum ! Where is the Canorura ?" — 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, vphich 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 ?" " We must 
 pray," replied Mr. AVesley. " But is it not better to hide your- 
 self?" asked his companion in trouble. He 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, 
 thrust them away, and coming up altogether, set their shoul- 
 ders to the inner door and cried out, Avast, lads, avast ! Away 
 went all the hinges at once, and the door fell back into the 
 room." !Mr. Wesley stepped forward into the midst of them 
 and said, "Here I am. Which of you lias anything to say to 
 me ? To which of you have I 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 
 
 EPISCOPAL MEinODISM. 
 
 addressing them for some time, the captains or leaders of the 
 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 bigotry. 
 
 These few instances of popular fury, are given merely as 
 illustrations of the sufferings of these men of God who were in- 
 strumental in reviving the flame of pure religion in England 
 and other parts of the world. A volume might be filled with 
 the detail of wrongs and outrages inflicted 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 suflTered 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, &c. 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. 
 
 * The author has it in contemplation to prepare a work to be enti- 
 tled " The Persecutions of the early Methodists in Europe and Amer- 
 ica," in which the more prominent instances of persecution and vio- 
 lence will be recorded for the benefit of the present and future gene- 
 rations. 
 
INCREASE OF SOCIETIES. 
 
 33 
 
 eaders of the 
 d he was suf- 
 disappointed 
 iley sacrificed 
 
 n merely as 
 who were in- 
 1 in England 
 be filled with 
 our fathers in 
 resting to the 
 •f persecution 
 
 of the inser- 
 bat the Wes- 
 ular violence, 
 ind followers 
 )ve described, 
 toned, pelted, 
 prisoned, and 
 ^h they were 
 n that these 
 
 influence of 
 le Church of 
 exert itself 
 itaries of the 
 
 influence of 
 se disgraceful 
 
 Drk to be enti- 
 pe and Amer- 
 ution and vio- 
 d future gene- 
 
 SECTION V. 
 
 Notwithstanding the efforts made on the part of ungodly 
 men, and more ungodly ministers, as recorded in the preceding 
 section, to stay the progress of the work of God, the latter con- 
 tinued to spread from one end of the kingdom to the other, 
 producing as might be expected, a redeeming, hallowed influ- 
 ence on the hearts and lives of its subjects ; and on none more 
 po than in the case of the poor miners of Cornwall, among 
 whom the disgraceful scenes last mentioned 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 easy yoke. The drunkard forsook his cup; the swearer 
 learne'^' V^ nray ; the Sabbath-breaker, who for years had not 
 seen t^^ .deofa church, now took delight in going to the 
 house ,. - od ; and with a revival of religion, came a reforma- 
 tion of manners. It was such results as these which encour- 
 aged the hearts of the Wesleys and their compeers amidst the 
 storms of rsecution 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 defiance to the powers of darkness. 
 
 Societies were raised up in difftjrent pans of the kingdom, 
 and as before intimated, it was impossible for Mr. Wesley to 
 be present in every place where supervision was 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 rJso increased ; and as it was important 
 that these preachers should not only see Mr. Wesloy, but each 
 other occasionally, for the purpose of conferring together in re- 
 lation to the great work in which they were engaged, a neces- 
 
34 
 
 ?2riSC0PAL MKTIIODISM. 
 
 sity arose for an annual or yearly conference, the first of which 
 was held in London in June, J 744, composed of six cleriry- 
 men, and a few lay -preachers. The time at this conferanca 
 appears to have been mostly occupied with " conversations,'- 
 in re'ition to doctrine and practice, and to have closed with * 
 detf .uination to purge the Society of all ungodly, or unworthj 
 members ; consequently during the tiusuing week the memben 
 in London were reduced to about nineteen hundred. The con 
 fereuces of the Methodist preachers were ever after held am:u- 
 ally in London, Bristol, or Leeds ; and although small and 
 feeble in their first beginning, like the Societies, the preachers 
 have increased so much, tuut if the whole number of preachers 
 who acknowledge themselves as the sons of John Wesley, were 
 gathered together in one body, they would form of themselves 
 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 acquire a classical education. In 
 process of time this school bocame the nursery of education for 
 the sons of Mr. Wesley's preachers, and although the daugh- 
 ters were deprived the privilege of attending it for purposes of 
 education, yet the funds by which it has been supported, have 
 allowed of a small annuity to be granted to the latter, as an 
 aid toward securing: an education elsewhere. 
 
 In the vear 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 IN IRELAND AND SCOTLANr 
 
 85 
 
 irst of which 
 if six cler^xy- 
 s conferenctt 
 nversation««,'' 
 losed with * 
 or unworthj 
 he memben 
 J. The con 
 
 held an\:u- 
 1 small and 
 he preachers 
 of preachers 
 Vesley, were 
 f themselves 
 nt of size, 
 saw the im- 
 the children 
 nembership. 
 ong the col- 
 >r the bene- 
 ";lish educa- 
 
 , might be 
 ed a much 
 of members 
 
 cation. In 
 ducation for 
 
 the daiigh' 
 purposes of 
 orted, have 
 itter, as an 
 
 nto Ireland 
 f Mr. Wes- 
 :ommenced 
 lear, and a 
 
 Bmall Society was soon organized in that city. Having written 
 an account of his success to Mr. Wesley, the latter resolved to 
 visit Ireland immediately, where he was kindly welcomed by 
 the members of the Society, and hy a clergyman of the church. 
 After spending some time in " confirming the disciples," he 
 returned to England, leaving Mr. Williams in charge of the 
 flock. Soon after this, Mr. Charles Wesley visited Dublin, 
 where he found the members in much trouble on account of 
 the fiery persecutions of the Papists. But amid the storm they 
 held 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 ditferent places in Ireland, the persecutions which 
 arose against the Methodists, surpassed in wicKcdness and ani- 
 mosity, any that had disgraced the English nan e ; but as the 
 authors and abettors of these persecutions were not ministers 
 and wardens of the Church of England, but mostly members 
 of the Uomish 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 1*757 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 ia 
 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 ])eople generally to 
 the Presbyterian 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 
 

 89 
 
 XPISCOF..L METHODISM. 
 
 country has not made the same progress it has in England in 
 proportion to the number 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 
 necessar\ than in the sister kingdom. 
 
 J t' iis find Methodism established permanently in Eng- 
 laiiu, .Vales, 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 of 
 this form of Christianity in the New World. 
 
r 
 
 
 
 «^ 
 
 r*- 
 
 \>!:V 
 
 CHAPTER II. 
 
 SECTION I. 
 
 In the year 1765, a sea-going vessel might be seen in the 
 distance approaching the harbor of New York. As the vessel 
 neared the wharf there might be seen leaning over the bul- 
 warks a few Irish emigrants, observing with evident emotions 
 of interest and pleasure their future intended home. 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 respectabilit combinv^d with the possession of a 
 mere sufficiency of this „orld'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 extrr.ordinary 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, 17^6, another 
 vessel, under similar 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," 
 cavs the " observer." Certainly not ; but in that old lady's pos' 
 
38 
 
 EPISCOPAL METHODISM. 
 
 session is a precious seed, which being deposited in American 
 soii, will take deep root, germinate, grow to bo a might)? tree, 
 and extend its branches in time from the Atlantic to the 
 Pacific, and from the Gulf of St. Lawrence to that of Mexico 1 
 Yea, its branches extending themselves over seas and oceans, 
 with ripe clusters hanging over continents, and inviting the 
 Scnith American, the African, the Chinaman, to pluck and eat 
 tlio fruits of Paradise restored. To drop the figure, that el- 
 derly matron was a Christian — a Methodist Christian — one 
 who felt the power of redeeming grace in her own heart, and 
 who 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 
 highlv useful in driving away serious thoughts, but a practice 
 which Mr. Wesley 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 all 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 ; 
 
 1,6 
 
 
 \ #, 
 
FIRST MFTIIODIST SERMON IN AMBRTOA. 
 
 89 
 
 d in American 
 a mighty tree, 
 Ulantic to the 
 hat of Mexico ! 
 as and oceans, 
 id inviting the 
 
 pluck and eat 
 figure, that el- 
 Christian — one 
 own heart, and 
 Ivation by faith 
 er of sin. This 
 ipany who had 
 first-mentioned 
 who in conse- 
 )ecome in fac> 
 , who had noo 
 ;ieties, but who 
 So far indeed 
 duty that they 
 iristians would 
 jught by many 
 y innocent, but 
 but a practice 
 brbade in his 
 
 happening to 
 ;ed in their fa- 
 nd threw thera 
 ifjnation mani- 
 >ury, the local 
 h of a grieved 
 id, " You must 
 
 and God will 
 
 appeal to his 
 ense of duty ; 
 
 m 
 
 but aa if unwilling to yield at once to the power of truth and 
 the dictates of his better judgment, he replied, " I cannot 
 preach, for I have neither house nor congregation." The old 
 lady replied, " Preach in your own house, and to our own com- 
 pany." Not being able to resist the upbraidings of conscience 
 and the reproofs of this mother in Israel, he consented to com- 
 ply with her request, and soon after preached the first Method- 
 ist sermon ever delivered in America, to a congregation of five 
 persons, in his " own hired liouse." Thus we see the " precious 
 seed" deposited already in America through the direct influ- 
 ence of woman ! and in looking at the remote results of plant- 
 ing this seed, as they are now 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, would they not have 
 acknowledged that such vessels were freiorhted 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 BonaparL's ? 
 
 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 increased in numbers, until at length it be- 
 came more generally known tliat there was Methodist preach- 
 ing in the city, and Embury's " hired house" became too small 
 to accommodate the congregation. They were accordingly 
 under the necessity of procuring a larger room, the rent of 
 which was defrayed by voluntary contributions. 
 
 On one occasion, while met for worship in their humble 
 temple, the few members were not a little disconcerted by the 
 entrance of an oflQoor of the British army in full uniform. The 
 
40 
 
 Kl'ISCOI'AL METHODISM. 
 
 not unreasonable conclusion at first was, that he had come in 
 to disturb them in their worshi|), or, peradventure, to forbid 
 their assembling for such purpose, or for augiit thoy knew to 
 arrest them, and throw them into prison, liut quickly their 
 fears were dispelled when they saw the oHicer reverently kneel 
 in prayer, and participate with them with seeming delight in 
 their (simple acts of worship. On inquiry they found that he 
 whom they feared as a persecutor, was a brother in the Lord, 
 and also one of Mr. AVosley'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. Being sent by the gov- 
 ernment to America, he was stationed in Albany, where he 
 first learned that there was a small Society of Methodists 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 complied, 
 and as it was customary in those days 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. As 
 might be expected, the congregation became increasingly large, 
 80 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 effect of Captain Webb's preaching. His bold 
 and animated manner — his burning zeal for the conversion of 
 souls — his frequently 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 
 ching stop here. Officers of the Bril 
 
 -I 
 
 1 
 
 army 
 
 always 
 
LAU0B8 OF EMDUnV AND CAPT. WEDU. 
 
 41 
 
 ) had come in 
 ture, to forbid 
 ; tlioy knew to 
 t quickly their 
 jverently kneel 
 ning delight in 
 found that he 
 3r in the Lord, 
 Captain Webb, 
 •ted under Mr. 
 ing remarkably 
 s, he was soon 
 le soldiers, and 
 it by the gov- 
 3any, where he 
 Methodists in 
 Ity, he made his 
 ;ated. He was 
 )n he complied, 
 iry men to wear 
 earance of this 
 ther articles of 
 1 as much cu- 
 ll sight. As 
 reasingly large, 
 lin become too 
 of the congre- 
 linff. His bold 
 conversion of 
 must repent or 
 IS auditors, pro- 
 lings of heart, 
 onversion of a 
 result of his 
 ;)y have always 
 
 been considered as entitled to mingle with the higher classes 
 of English society, as being gentlemen 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 ia 
 society ; but the appearance of a respectable man among them, 
 as the leader of their devotions, as the expouuder of their doc- 
 trines, a gentleman, an officer in the army, gave the little So- 
 ciety a tone of respectability which otherwise it would not have 
 had, and brought in from time to time 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 chapel, and here under the labors of the now faithful and 
 pious Embury, who sustained the relation of pastor, assisted 
 occasionally by Captain Webb, the Society continued to meet 
 weekly, or oftener, for prayer and mutual edification. We 
 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 affairs of its members, 
 for as Mr. Embury was not ordained, he could not administer 
 the sacraments ; ho had no salarj', but was obliged to labor 
 through the week with his own hands to earn a subsistence, 
 while his services on Sabbath and at other times, were freely 
 given without money and without price. 
 
 While Mr. Embury attended at all times t< the interests of 
 the Society in New York, Capt. Webb, who had more leisure 
 and fewer pecuniary wants, made frequent excursions to Long 
 Island and Philadelphia, not for the sake of amusement but 
 to preach " Jesus Christ and him crucified," to all who were 
 willing to hear him ; and these labors were not in vain. Many, 
 through his instrumentality, were brought to the knowled<'-o 
 of the truth, and testified that Jesus Christ has pov/er^n earth 
 to forgive sin. In this way the good work continued to spread 
 from place to place, and from city to city, until at longth 
 
42 
 
 EPISCOPAL METHODISM. 
 
 Methodism Ixjcamo a subject of much inquiry and conversation 
 
 in different parts of the colonies. 
 
 During the period embraced in tlie above remarks the con- 
 gregation in New York continued further to increase in size, 
 until the rigging-loft, in its turn, became too small to accotn- 
 nodate the listi;ning throngs who from time to time assembled 
 to hear the word of God. To remedy this inconvenience the 
 small Society began seriously to think of building a chapel. 
 But there appeared insuperable difficulties in the way ; the 
 Society small, the members poor, and without much influence 
 among the higher and more wealthy class in community, they 
 might well despair in accomplishing such a work. Here again 
 the agency and influence of woman ap[)oars to advantage. 
 While well-nigh discouraged about making any attempt of the 
 kind, a Mrs. Hick, a member of the Society, and a woman full 
 of faith and the Holy Ghost, made the matter a subject of 
 fervent prayer to God, and while engaged in communion with 
 the Lord, she received the answer in her 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 plan of opera- 
 tions, which wjis at once adopted by the Society. In accord- 
 ance with this plan, a subscription-paj)er 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- 
 prise. Among the more prominent and active members en- 
 gaged in this undertaking, in addition to Mr. Embury, Capt. 
 Webb, and Mrs. Hicks, were Messrs. Lupton, Source, Xewton, 
 White, and Jarvis, the first of whom being a respectable mer- 
 chant, exerted himself to the utmost for the erection of the 
 chapel, bis motto being, "The church first, and then my 
 
 I 
 
 i 
 I 
 1 
 
"WESLEY CnAPEL." 
 
 48 
 
 i conversation 
 
 liirkn the con- 
 reaso in size, 
 mil to accoin- 
 nio a-sscinbled 
 nveniiiuco tlie 
 ing a chapel, 
 the way ; the 
 luch iiitluenco 
 nmunity, they 
 . Here again 
 to advantage, 
 attompt of the 
 I a woman full 
 r a subject of 
 mmunion with 
 , the Lord will 
 er, the plan of 
 ch induced her 
 :companicd by 
 [vith the work, 
 plan of opera- 
 ■. In accord- 
 prepared and 
 zens, to whom 
 apel was fully 
 wore at once 
 kvith the entor- 
 inembers eu- 
 mbury, Capt. 
 lurce, Newton, 
 Ispoctable mer- 
 rection of the 
 and then my 
 
 m 
 
 I 
 
 faniilv.'' The nbovu five persons acted as trustees, or building 
 cuniiniLteo, and after having purcliast-d several lots, on what 
 was thou called "(iolden Hill," now John Street, they pro- 
 curod tn^torials and contracted for the building of the house 
 on tlieir individual responsibility. 
 
 XoLwitlistanding tlio opposition of many to the erection of a 
 Methodist Chaj)cl, tlio building gradually went up, until at 
 length ''the top-stone was put on," if not with "shoutings" at 
 k-ast with gralitudu and thaidifulness on the part of the little 
 band of bi'lievcrs. The municipal regulations of tlv' province 
 of New Vork at that time were such, that dissenters from the 
 established Church of England were not allowed to occupy a 
 place of worship exclusively for that [)urposo : hence it became 
 necessary to convert a part of this building into a dwelling- 
 house, in order to elude the regulations on the subject. TIk^ 
 huuso was sixty feet in length, and forty-two in breadth, at.d 
 when tinished, is said to have been capable of seating seventeen 
 hundred persons. Mr. Embury, who was a carpenter by trade, 
 made the pulpit with liis own hands, and at length, on the 
 3Ulh day of October, 1GG8, had the pleasure and honor of 
 preaching the first sermon in what tho Society significantly 
 called " Wesley Chapel." 
 
 While Wesley Chapel was in process of erection, the Society 
 felt the need of more ministerial aid ; for although Mr. Embury 
 was a good man, his preaching talents were but moderate ; 
 besides, it was desirable to place themselves more <i(i.' tly under 
 the supervision of Mr. Wesley, and to be rccognii,e J by him as 
 one of his Societies. Accordingly one of their number, who 
 had more reoentlv eniio-rated from Enfflan-.l, and who was 
 personally acquainted with Mr. Wesley, was appointed to ad- 
 dross him on the subject of obtaining a preacher from England. 
 After giving Mr. Wesley a brief account 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 faith, and a 
 good disciplinarian," and concludes with these words, '• With 
 
44 
 
 EnSCOPAL METHODISM. 
 
 respect to money for the payment of the preachers' passage 
 over, if they could not procure it, we would sell our coats and 
 shirts to procure it for thetn." 
 
 On the reception of this letter by Mr. Wesley the subject 
 was laid by him before the next conference of preachers; and 
 two of the latter, Jvichard Boardman and Jose})h Pilmore, 
 volunteered their services as missionaries to America, by whom 
 Mr. Wesley sent fifty pounds iis a token of love to the Society 
 in New York, to assist in liquidating the debt which rested on 
 the chapel. After a jKissage of nine weeks the missionaries 
 arrived in America, in the latter part of October, and were re- 
 ceived with open arms by the brethren, who now numbered 
 about a hundred. We have thus far traced the establishment 
 of Methodism in the Western Continent under rather peculiar 
 circumstances. A society of one hundred members organized, 
 a respectabla house of worship erected, a large congregation 
 secured, and all done without the aid of the brethren at home; 
 without missionaries ; without even the knowledge of Mr. Wes- 
 ley ! but simply through the instrumentality of two local 
 preachers, and the counsels and prayers of two pious females. 
 When we consider these facts in the history of American 
 Methodism, may we not with propriety exclaim as an inspired 
 apostle exclaimed in reference to another subject, "Behold! 
 how great a matter a little fire kindleth !" In these facts the 
 Christian cannot but discern the workings of an unseen hand, 
 performing wonders in an incredibly short space of time. 
 
 The missionaries having arrived, Mr. Boardman took charge 
 of the Society 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 congregations and 
 organizing Societies, These brethren adopted the plan of fre- 
 quently interchanging with each other between the places, 
 alternating at first every six months, then every four months, 
 and finally once in three months. Such was the effect of their 
 preaching, that large as was the chapel in John Street, scarcely 
 
ANECDOTE OF MU. STUAWBRIDGE. 
 
 46 
 
 jy the subject 
 iveachers; and 
 seph Pilmore, 
 rica, by whom 
 to the "Society 
 hicli rested on 
 ,e missionaries 
 ', and were re- 
 low numbered 
 establishment 
 rather peculiar 
 bers organized, 
 i congregation 
 ,hren at home; 
 ije of Mr. Wes- 
 of two local 
 pious females, 
 of American 
 as an inspired 
 oct, "Behold! 
 these facts the 
 unseen hand, 
 of time, 
 m took charge 
 after having 
 d to Philadel- 
 regations and 
 le plan of fre- 
 ;n the places, 
 four months, 
 effect of their 
 Jtreet, scarcely 
 
 two thirds of the congregation could find admittance, the others 
 being satisfied to stand outside of the door and open windows, 
 that they might catch a word from time to time as it fell from 
 the preacher's lips. 
 
 ])ut while success was thus crowning the efforts of Christ's 
 laborers in New York and Philadelphia, other pioneers were 
 silently operating in another portion of the land. And here 
 too, the same humble instrumentalities were employed in the 
 planting of Methodism as in the first named city. About the 
 same time that Mr. Embury and Capt. Webb in New York, 
 were laboring to secure the erection of the chapel in John 
 Street, Mr. liobert Strawbridgo, a local preacher, also from Ire- 
 land, emigrated to Maryland, and settled in Frederick county. 
 He being a man full of faith and the Holy Ghost, no sooner 
 became settled than he began to preach to a few persons iii 
 Ills 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 "Log Meeting-llouse." There is an 
 amusing anecdote related of Mr. Strawbridge by the late Rev. 
 Freeborn Garretson, and copied by Doctor Bangs in his History 
 of the Methodist Episcopal Church. Mr. Garretson observes, 
 *' He came to the house of a gentleman near where I lived to 
 stay all night. I had never lieard 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, and 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 people so that the preacher should not 
 see him. It was the old story — his character was delineated. 
 
40 
 
 EPISCOPAL METHODISM. 
 
 He retired dejected ; but concluded that possibly the preacher 
 SHw him, 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, etc' In the midst of 
 the sermon the preacher cried out, ASinner, come x«-/»i!i-JLaur„ 
 scouting hole !' The poor fellow came forward, looked the 
 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 brethre"^ in America, and 
 Francis Asbury and Richard Wright havin;^- volunteered their 
 services as missionaries, were dismissed amidst the prayers of 
 their 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 
 this connection. 
 
 Mr. Francis Asbury was born near Birmingham, England, in 
 1745. His parents were respectable, but not pious. At the 
 age 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 
 
SKETCH OF FRANCIS ASBUKY. 
 
 47 
 
 the preacher 
 i did so, and 
 for his text : 
 ;he midst of 
 
 , looked the 
 ird; and the 
 although not 
 ;d to was Mr. 
 reventod him 
 rching power 
 
 ;rs arrived in 
 — both from 
 bey neverthe- 
 el laborers in 
 rvged fully in 
 :achers. But 
 p'eat demand 
 '. Weslev re- 
 A.raerica, and 
 mteered their 
 16 prayers of 
 at blessing to 
 mer — Francis 
 of American 
 it of place in 
 
 , England, ir 
 ous. At the 
 dee to a gen- 
 hile residing 
 thodists, and 
 le Methodists 
 pinion of the 
 
 sect everywhere spoken against, gave him the nocessar}' infor- 
 niatiun, and in a short time he proceeded to Wednesbury for 
 the j)urpose uf seeing and hearing for himself. lie entered the 
 place of worship, and soon found that it was not iJic church ; 
 but to hini a UAUu place ; men and women kneeling down, 
 and in an audible voice saying, Amen ! The preacher had no 
 j)iayer-book, and yet he prayed wonderfully ; he read his text, 
 and preached a sermon ; and more wonderful slill, he liad no 
 Sermon-book ! He talked about assurance, confidence in God, 
 &c. ; all this was strange to young Asbury, but it led him to 
 self-examination, and althougli 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 })rivate 
 way, exercised his gif'"?, and talents, and graces, in frequently 
 warning men to flee from the wrath to come. In this way, al- 
 most im2)erceptibly to himself, he became a local preacher, 
 until finally he ventured to come out more publicly as such, 
 and proved a \aluable assistant or helper to the preachers reg- 
 ularly appointed by Mr. Wesley, as he frequently ))reached 
 from three to five times every week, visiting distant places for 
 that purpose, and at length, after having acted in the above 
 capacity from 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, 
 iVTl, proposed that volunteers should offer 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 liis 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 by Mr. Wright, he bid a long 
 and last adieu to his native land, and in October of the same 
 
48 
 
 Kl'ISCOPAL METHOU18M. 
 
 year landed safely in rhiladeI]jhiH, where they were received 
 with open arms by tlie brethren in that city. 
 
 SECTIOX II. 
 
 The number whi;h Lad been gathered into the Methodist 
 Societies in Aineric:- previous to the arrival of Mr. Asbury, was 
 about six hundred — three hundred in New York, two hundred 
 and fifty in Philadelphia, and fifty in New Jersey. After 
 spending a short time in Philadelphia, Mr. Asbury proceeded 
 to New York, and preached with great acceptability. But now 
 commenced a new era in the history of American Methodism. 
 The preachers who had preceded Mr. Asbuiy, 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 different 
 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 17Y2, Mr. Asbury visited Kent 
 county, Maryland, where Mr. Strawbridge liad opened the way 
 for him. Before preaching, liowever, a clergyman of the Church 
 of England came to him, desiring to know who he was ; and 
 whether he was licensed to preach. After Mr. Asbury had in- 
 formed him who, and what he was, the minister replied, that 
 having authority over the people, (fee, 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, gave 
 
 -I 
 
SPREAD OP MK'niODlbM AT THE SOUTH. 
 
 49 
 
 m 
 M 
 
 the gentleman to understand, that he had come to preach, and 
 preach he should ; and asked him if he had authority to bind 
 the consciences of people, or if he was a justice of the peace. 
 The parson replied by charging Asbury with 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 liim in his work of saving souls. " I did not hire you 
 for an assistant, and do not want your help," said the parson. 
 AftL'r more conversation of a similar character, Mr. Asbury, 
 nothing daunted by the frowns or threats of his clerical oppo- 
 nent, proceeded to i)rcach, and urge upon the people the duty 
 of repentance and reformation. The parson, who came into 
 the house in p 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 clergy 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 'if all opposition, however, the work of God spread 
 throuijhout the land — from Maryland to Virginia, North and 
 South C-.iolina, and Georgia, all which places were visited first 
 by Mr. I'ilmore, and then by other Methodist preacher:, who 
 entered in at every open -loor, and successfully preached the 
 gospel to the people. Amc ig 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 hiiii, to whom 
 he preached. Some of the people attempted to raise a dis- 
 turbance, thinking, no doubt, that the preacher was 'Bad mora 
 
50 
 
 i;i'ISCUl'AL METHODISM. 
 
 eppeci;)11y a3 ho made a frequent use of tlie words hell and 
 devil, wliile appealing to the cons^ciences of his ini])enitent hear- 
 ers — words wliich their o»vn ministers seldom if ever uswi— - 
 perhaps because they did not believe in any siich thiniijs--- 
 which, sounding strai-.T;o to the ear, as coming ix•>^^ Lit: ,)ulpif.> 
 made them th'nk that Mr. Williams must bo a very wicked 
 swearing man, and altLough soire parts oi his discourse sound- 
 ed like the gospel, yet i.hey had so iittle chaii^y for tiio preacher, 
 that when ho liad conclu.itd, no one invited him to their house. 
 Not discouraged, however, Mr. Williams ])reachod u second 
 time, and shortly afterward liad the v.iiviK gc, uot v>nly of be- 
 ing hospitably entertained, but of forming a So .•iely in Norf .':, 
 which liHs reraaiiiod in a flourishing condition lo this d ly. 
 
 The u?ar o.fter Mr. A'bury's arrival in America, he received 
 a letter from Mr. We.')ley, in which the latter designated Mr. 
 Asbury as Ll» Qeneral Assistant in America — an office which 
 involved the stationing of the preachers, and the general over- 
 sight of the entire work. In accordance with tliO requirements 
 of the letter of appointment and instructions, Mr. Asbury, with- 
 out calling a conference of all the preachers, proce':'ded to the 
 work of assigning the preachers their respective fields of labor, 
 which was usually done at Quarterly 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 authority to call a con- 
 ference, which was accordingly held in Philadelphia, July 4, 
 1*773. The number of preachers in the connection at this 
 time was ten, and the number of members had increased to 
 1,100. 
 
 As some of the preachers, especially Mr. Strawbridge, had 
 departed from the instructions of Mr. Wesley in I'^gar'^l to ad- 
 ministering the ordinances of baptism and the Lord'^. Supper, 
 it was at this conference resolved that each "jreaci; ,' should 
 
 ,v- 
 
RETURN OF PREACHERS TO ENGLAND. 
 
 61 
 
 ^e, had 
 to aJ- 
 
 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 thereof. At this 
 conference, also, the preachers were all regularly stationed by 
 Mr. Kankin, and measures were adopted for a more systematic 
 prosecution of the work, and especially for a more rigorous en- 
 furcement 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 1*7 74, 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 preachei-s 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 iiis preachers, or mar their usefulness, wrote to them at this 
 juncture, advising them to addict themselves to no party, 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 
 preacliers felt it to be their duty to leave the theatre of strife, 
 and return to their n,itive land ; and among them Mr. Rankin, 
 the general assistant, sailed for England in 1777. 
 
 In the year 1776, there was a remarkable revival of religion 
 
 ,.V- 
 
62 
 
 EPISCOI'AL METHODISM. 
 
 in the southern portion of Virginia. It was principally effect- 
 ed tlirongh the instrumentality of Mr. George Shadfoid — one 
 of Mr. Wesley's missionaries. Justice, however, to the memory 
 of a great and good man, Rev. Mr, Jarratt, of the Ei>iscopal 
 church in that part of the country, requires us to say that no 
 one contributed more to the progress of this work than ho, by 
 preaching, administering the ordinances among the Methodists, 
 meeting the classes, holding love-feasts, <fec. &c. As Doctor 
 Bangs well observes, " Had all tiie clergy of tluit day mani- 
 fested a kindred spirit, how much more extensively would the 
 •work of (jrod have prevailed !" and we 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 Ch"""'< had not been organized, at least 
 on its present basis, bi'-. i jtijosi'.icn on the part of clergymen 
 created a necessity for 't.? ttgtinir^S'.'on. 
 
 SECTION TIL 
 
 On the 4th of July, 1776, the American colonies were de- 
 chired by Congress to be T. -^e and independent States. The 
 Declaration of Independence, however, while it asserted, did 
 not secure the political independence of the colonies. A long 
 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 from England, and some 
 of them, contrary to the advice of Mr. Wesley, did not hesitate 
 to avow their attachment to the British cause. Notwithstand- 
 ing the prudent reserve of others in relation to these matters, 
 the whole body was suspected of being in the interest of the 
 
 -.; i 
 
ASSAULl' ON MR. OARUKTSOK. 
 
 63 
 
 ly efFect- 
 )rcl — one 
 iriPinory 
 !)[)iscopal 
 J that no 
 \\\ ho, by 
 ^ithotlists, 
 ^s Doctor 
 iiy matii- 
 pfoulJ the 
 if all the 
 ian spirit, 
 ward the 
 1, at least 
 lergymea 
 
 were de- 
 tes. The 
 rted, did 
 A long 
 exist, be- 
 ler coun- 
 ter Con- 
 trying 
 Four of 
 and some 
 t hesitate 
 ithstand- 
 j matters, 
 st of the 
 
 British monarch, and wore consequently the subjects of politi- 
 cal hairc'd and pi'rsccution ; so much so, that it was with ex- 
 treme difficulty » he preachers cou' 1 travel their circuits from 
 appointment to ap})ointment. Mr. Asbury, than whom ther'> 
 never 'vas a more prudent man in relation to political matters, 
 was nevertheless on one occasion fined five pounds, not for ut- 
 tering anything against the cause of liberty, but for preaching 
 the gospel in the vicinity of Baltimore 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, howev'.-r, he was not inactive, 
 for although it was considered imprudent for him to attempt 
 speaking in public, during the height of the political storm, he 
 would freijuently go out in the evening and visit from house to 
 house, and enforce privately the truths of the Gospel. 
 
 Nor wfvs Mr. Asbury the only sufferer ; those of the preach- 
 ers whose patriotism could not be doubt I, were frequently 
 maltreated by the magistrates and others. Mr. Freeborn (jrar- 
 retson, a native born American, and a, man of some influence 
 and note in society previous to his conversioii, and not less so 
 after he became a Methodist preacher, w.is on one occasion 
 while riding peaceably along in the Slate of Maryland, arrested 
 by an ex-judge of the county, who seized his horse's bridle, and 
 who although assured by Mr. Garretson that the latter was a 
 preacher of the Gospel peaceably engaged in his calling, began 
 to strike him over the head and shoulders with a stick, all the 
 while calling for help. As some were approaching with a rope, 
 perhaps for the purpose of binding Mr. Garretson, the judge let 
 go his hold on the bridle, on which Mr. Garretson gave his 
 horse the whip and got beyond the reach of his foes. He was 
 however pursued and overtaken "^y his persecutor, who again 
 Btruck him n'' threw him from his hoi"se with great violence, 
 
 :<V<X^ 
 
54 
 
 El'ISCOPAL METHODISM. 
 
 wounding liim scveivly, and rcndciiiii; lilin insensible. Whilo 
 in this condition a lady jiassod by liavint^ a lancet in her jios- 
 sesf^ion, and Mr Garr.'tson being carried into a house near by, 
 was freely bleu, whicii restored him to consciousness. His 
 persecutor fi ring that ho had killed him, stood over him with 
 some d\f?free of anxiety and sorrow, but as Mr. Garretson re- 
 vived and began to exhort him to repent, his rage returned 
 wilh redoubled violence, and he immediately went out find 
 broiight a magistrate more »vick<;u tban iimself. "With a 
 Htern look," says Mr. Gavretson, " 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 lie replied that he was. 
 * Why then do you suffer men to behave in this manner V 
 ' You have,' said he, ' broken the laws.' ' IIow do you know 
 that?' said I, 'but supposing I have, is this tlie way you put 
 the la.> in force against me? I <im an inhabitant of this State, 
 and h:we property in it ; and if I mistake not, the law says for 
 the first offence, the fine is five pounds, and double for every 
 offence after. The grand crime was preaching the Gospel of 
 the Lord Jesus Ciirist, 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 *hat 
 this matter will be I "ought to light in awful eternity.' He 
 dropped Ids pen, and made no farther attempt to send me to 
 prison." Meanwhile the lad\ who bled Mr. Garretson coming 
 with her carriage, took liim 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 1*780, Mr. ( irretson having had an invitation to 
 preach in a portion of the ountry in Maryland where political 
 feeling ran very high, and persecution against the Methodists pre- 
 vailed to an alarming extent, made the matter a suhiect of earnest 
 
 I 
 
 I 
 
MR. OAnRETRON ARRESTED. 
 
 55 
 
 While 1 
 
 ■ 
 
 her jios- 
 
 1 
 
 near by, 
 
 1 
 
 ss. His 
 liiin with 
 
 i 
 
 etson re- 
 
 1 
 
 returned 
 
 out f.nd 
 
 J 
 
 'With a 
 
 
 mded iny 
 
 
 11 d began 
 
 ■i 
 
 r,' says I, 
 
 1 
 
 . he was. 
 
 ^ 
 
 manner ?' 
 
 
 ou know 
 
 
 ' you put 
 
 
 lis State, 
 
 
 V says for 
 
 
 for every 
 
 
 ospel of 
 
 
 y enemy 
 
 
 jrson en- 
 
 
 red *hat 
 
 'el 
 
 y.' He 
 
 
 d me to 
 1 coming 
 
 m 
 
 ■ly taken 
 
 
 -naltreat- 
 
 
 nental in 
 
 
 je of the 
 
 
 tation to 
 
 
 political 
 
 ■ -^ 
 
 dists pre- 
 
 
 f earnest 
 
 ^ 
 
 
 j 
 
 prayer, and also asked tlie advice of ^fr. As])ury. The latter 
 advised him to accept the invitation, which he did ; but whiles on 
 
 had fearful forebodi 
 
 of 
 
 ind 
 
 raecutions, so 
 
 much so, that he felt half inclined to turn back. Howevfr, putting 
 his trust in the Lord, lie pursued his way towards the place of 
 his destination. Having arrived, Mr. Garrctson preached in 
 the neighborhood to large and attentive congregations during 
 three successive days, and then went to the county-seat where 
 the court was in session, and i)reached also. Some of the lead- 
 ing men connected with the court, were offended with Mr. Gar- 
 rotson for daring to preach, and determined in some way to get 
 him cut of the p!:ice. "For a pretence ihey 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 tiiking his life. This he wiis 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 where 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 
 \veei)ing congregation, but while returning to his friend's house 
 ill the evening, he was waylaid by a company of men who had 
 embodii'd themselves for the purpose 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- 
 (lored to jail. His horse was brought, and twelve rnen ap- 
 pointed to guard him to prison. Being placed on hi.^ horse, 
 a man on each side held his horse's bridle. The nijjht was 
 very dark, and when about a mile from the magistrate's, an un- 
 common flash of lightning dispersed his foes, so that he was 
 loft alone. The niu^ht being still dark he called several times, 
 but no answer was mven. Soon the friend at whose house he 
 bad been entertained and secreted, and who accompanied him 
 
60 
 
 EPISCOPAL METHODISM. 
 
 throughout the wholo ntfair, npproacljpd liim, and thoy both 
 rode on cheerfully tO!Xtther. At length they overtook two of 
 the guards, who liad fled atid sou'jjlit shelter in a little cottage 
 by the road-side, and were frightened almost out of their wits. 
 Mr. Garretson told them that if ho was to go to jail that night, 
 it was time they were on their way, as it was getting late. 
 " O ! no," said one of them, " let us stay until tlie morning." 
 Mr. Garretson and his friend however rode on, and the sky 
 having become clear they were ^oon surroun(U>d ag;iin by his 
 guards. They appeared however to be somewhat fearful on 
 account of the Hash of lightning, and one of them inquired, 
 "Sir, do you think the affair happened on our account?" Mr. 
 Garretson replied he must be his own judge of thi; matter, but 
 reminded him of the day of judgment and the necessity of being 
 prepared for it. While proceeding toward the jail, one of the 
 company swore an oath, but he was immediately reproved by 
 another, who exclaimed, " How can you swear at such a time 
 as this ?" At length the conipany stopped and concluded they 
 had better give him up for the present, and turned their horses 
 and went back, but soon they rallied again saying, " We cannot 
 give him up," but after accompanying them for a few moments 
 longer, they finally left them. 
 
 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 under their coats, to defend 
 me in case of an attack, foi- many had just about religion enough 
 to fight for it. As I was giving out my hymn, standing be- 
 tween the hall and room doors, about twenty of my persecutors 
 came up in a body. I was amazed to see one of them who 
 was an old man, and his head as white as a sheet. The ring- 
 leader rushed forward, presented a pistol, and laid hold of me. 
 Blessed be God ! my confidence was so strong in him that I 
 feared none of these things. Some of the audience who stood 
 next to me, gave me a sudden jerk ; T was presently in the 
 
FKISONERS AT THE HOTEL. 
 
 67 
 
 enough 
 
 
 room and the door shut. As soon as I could, I opened it, and 
 beckon'mjf to my frioii(U, dosired that thoy should not injure 
 my pncmios ; that I did nut want to koep from them, but wjw 
 willing to go to jail. If \ had not spoken in this nianuor I 
 bt^lieve much blood would have been shed. I began to ex- 
 hort, and almost the whole congregation were in tears. The 
 women in particular were amazingly agitated. I desired my 
 horse to be got, and I was accompanied to Cambridge, where 
 I was kept in a tavern from twelve o'clock till near sunset, 
 surrounded by the wicked, and it was a groat mercy of God 
 that my life was preserved. 
 
 " When we came to the hotel, my friend and I were permit- 
 ted to occupy a room adjoining the large ])ublic room. The 
 inhabitants of the placo seemed to be coming and going the 
 whole day, and kept the room filled the whole of the time, 
 drinking and rejoicing over their prey. My friend wiis a young 
 soldier, and the trial was too great fi»r him. One of the cora- 
 pany, a stout man, was about to break into the room to abuse 
 him, for their liatred against him was almost as great as it was 
 against me — and actually did strike at him with all his force 
 with a large, loaded whip, and in all probability would have 
 killed him, had not the whip struck the top of the door. My 
 friend was young and active, and ho instantly sprung and as 
 quickly sent his fist into the fellow's temple, who, like a Goliah 
 under David's sling, fell flat 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 wept, and told him he had grieved my spirit. 
 He said he was sorry on account of grieving me ; but that it 
 was almost as sudden as thought, that it appeared to him that 
 liis arm was nerved for the purpose, and that he did not feel as 
 if he had done wrong. And I must say I think they behaved 
 rather better afterwards. 
 
 " A little before night, I was thrust into prison, and my 
 enemies took away the key that none might minister to my 
 
 
68 
 
 EPISCOPAL METHODISM. 
 
 necessities, I had a dirty floor for my bed, my saddle-bags for 
 ray pillow, and two large windows open, with a cold east 
 wind blowing upon me ; but I had great consolation in the 
 Lord, and could say, ' Thy will be done.' * * * Many, 
 both acquaintances and strangers, came to visit me from far 
 and near, and I really believe I never was the means of doing 
 more good for the time : for the country seemed to be much 
 alarmed, and the Methodists among whom I had labored, to 
 whom I had written many epistles, were much stirred up 
 to pray for me. I shall never forget the kindness I received 
 from dear brother and sister Arey. They suffered much for 
 the cause of God in Dorset county, for which, if faithful, they 
 will be amply compensated in a better world. 
 
 "Mr. and Mrs. A. were remarkably kind, and sent me every- 
 thing which was necessary. My brother Thomas, who lived 
 about an hundred miles off, heard of my imprisonment and 
 came to see me, and brought a letter from Judge White to Mr. 
 Harrison, a gentleman of note, who wiis the greatest enetny I 
 had in town. After reading the letter he not only 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. Before this he was as bitter as 
 gall. One day, when an old Quaker friend came to see me, he 
 came and abused him, and strove to drive him away. The 
 Quaker made him ashamed of his conduct. My enemies sent 
 a spy who feigned himself a penitent, and as I was coming 
 down stairs to converse with him through the window, it came 
 powerfully to my mind, 'he is an enemy, sent if possible to 
 draw something out of you concerning the war.' He cried, 
 and said he was a miserable sinner ; that he was afraid he 
 would go to hell, and wanted to know what he should do to be 
 Baved. I told him to leave oft swearing and drunkenness, and 
 ieturn, and I would give him farther directions. I afterwards 
 found he was the very character I bad supposed. 
 
and 
 
 I'EUSECUTION OF MR. IIAUl'LEY. 
 
 69 
 
 " My crime of pivacliin:^ the gospel was so g:reat, that no 
 common court could try my ciiise. There appeared to be a 
 prol)al>ility of my staying- in jail till a "general court, which 
 would not convene in nearly twelve months. My good friend, 
 Mr. Asbury, went to the governor of Maryland, and he befriended 
 Uie ; had I been his brother he could not have done more for 
 n)e. The manner in which he proceeded to relieve nie was 
 this — I was an inhabitant of Maryland by birth and property. 
 I could likewise claim a right in the Delaware state, which 
 state was more favorable to such pestilent fellows. 1 was car- 
 ried before the governor of Delaware. This gentleman was a 
 friend to our Society, lie met me at the door, and welcomed 
 me in, assuring me that he would do anything he could to 
 help me. A recommendatory letter was immediately despatched 
 to the governor of Maryland : and I was entirely at liberty. 
 ! how wonderfully did the people of Dorset rage ; but the 
 word of the Lord spread all through that county, and hundreds, 
 both white and black, have experienced the love of Jesus. 
 Since that time, I have preached to niore than three thousand 
 peojtle in one congregation not far from the place where 1 was 
 imprisoned, and many of n.y worst enemies have bowed to the 
 sceptre of our Sovereign Ljrd." 
 
 The reader can infer froni the abo\e statements of Mr. Giir- 
 retson, the state of public feeling in different parts of the country 
 in relation to the Methodists, and how the great Head of the 
 church overruled the persecutions, for the good of his own 
 cause, and made even " the wrath of man pr lise him,"' while 
 " the remainder of wrath he restrained." As a farther exhibition 
 of the opposition of the wleked to the preaching of the early 
 Methodists and the good effects resulting therefrom, an addi- 
 tional instance of i)ersecution may be given. 
 
 In 1778, Mr. Joseph Hartley, a Methodist preacher, was 
 arrested in Queen Ann's county, Maryland, for no crime except 
 preaching the gospel. lie gave bonds to appear at the next 
 court for trial, and in the meantime was forbidden to preach. 
 
 - »«-* 
 
 •:*»nrf 
 
60 
 
 EPISCOPAL AIETHODISM. 
 
 He, however, felt it his duty to attend his appointments, and 
 after singing and prayer, he would remain upon his knees and 
 exhort the people to repent, with so much effect, that his ene- 
 mies said that he might as well preach standing on his feet, as on 
 his knees, lie went from Queen Ann's to Talbot county, 
 where he was again apprehended and committed to jail. His 
 being confined in prison, however, did not silence him. The 
 people, anxious to see the man who was imprisoned for con- 
 science' sake, frequently gathered around the jail, and he, 
 desirous of promoting their spiritual good, preached to them 
 through the iron grates, and with such zeal and power, 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 flourishing Society. Thus, notwithstanding the opposition 
 of the wicked to the preaching of the Methodists, the word of 
 God continued to operate on the hearts and consciences of men, 
 bringing them into " captivity to the law of Christ," so that 
 during the Revolution, the Methodist Societies continued to mul- 
 tiply, and the doctrines of the Methodists to become more 
 generally known and appreciated. 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 public affairs, yet on the cessation of hostilities, it was 
 found at the conference of 1783, that the preachers had 
 increased to eighty-two, and the members to 13,Y40, making a 
 net gain during the war of the Revolution — reckoning from 
 1*775 — of sixty-five preachers, and 10,592 members! 
 
 We have stated on a previous page, that during the preva- 
 lence of hostihties, Mr. Rankin, the General Assistant — with 
 some other English preachers — felt it his duty to return to 
 
WANT OF ORDAINED MINISTERS. 
 
 61 
 
 S 
 
 England, and as no one had been appointed by Mr. "Wesley to 
 fill his place as superintendent of the Societies 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. 
 
 Notwithstanding 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 the preachere. 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 or^'inances of baptism 
 and the Lord's Supper. In fiict, Mr. Wesley being himself 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 lay-preachers 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 thoir flocks and went to England, so that for 
 hundreds of miles around no one could be foui.^ properly 
 qualified to administer the ordinance of baptism to the children, 
 or the sacrament of the Eucharist to the dying. In conse- 
 quence of this scarcity of ministers, the M'^thodist preachers 
 were frequently importuned by the people to celebrate those 
 ordinances, and so loud became the demand in this respect at 
 the south, that at a conference of southern preachers, held in 
 Virginia in 1779, n committee was appointed to ordain minis- 
 ters, who, having first ordained each other, proceeded to ordain 
 others by the imposition of hands and prayer. Mr. Asbury, 
 who was not ignorant of the feeling existing at the south on 
 the above subject, endeavored, with the concurrence of the 
 
 
 
 
62 
 
 EPISCOPAL METHODISM. 
 
 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 tu meet 
 the above conference in Virginia to prevent, if possible, by argu- 
 ment and entreaty, the carrying out of their proposed measures. 
 All eftbrts, however, were unavailing, 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 1780, 
 at which the northern preachers 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 separate capacity, and after having 
 laid the matter before them, a reconciliation was happily effected, 
 the Virffinian brethren aoreeinix to desist from the administra- 
 tion of the ordinances for the present. 
 
 At length the war of the devolution was at an end ; peace 
 was declared between Britain and her rebellious subjects in 
 America; the j)olitioal and national independen^.e of the latter 
 was secured ; Church and State vvere 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 constituting at 
 least one-sixth part of the population of the United Slates, 
 could not remain inditlerent to their future condition as an ec- 
 clesiastical body. The advice of Mr. Wesley was sought, and 
 freely and fivankly given ; and such advice, and the provision 
 made by him for the separate, independent existence of the 
 American Societies resulted, as hereafter shown, in the organ- 
 ization of the Methodist Episcopal Church. 
 
STATE OP THB CHURCH AFTKR TUB REVOLUTION. 
 
 C3 
 
 SECTION IV. 
 
 Until the acknowledgment of American independence, the 
 Methodists in America, as well as in England, were confudered by 
 Mr. Wesley, and the preachers who acted under liis authority, as a 
 Society within a Chicjxh, or to speak more properIy,as a religious 
 Societ}', the members of which belonged to various Churches. 
 The preachers, as a general thing, professed to be nothing more 
 than lay, /. e., unordained preachers, with no authority to ad- 
 minister the ordinances. In America the want of a ministry 
 properly qualified and authorized to administer baptism and the 
 Lord's Supper, had been long and severely felt. Mr. Wesley 
 liad before the acknowledgmi'nt of American independence 
 been importuned to provide for the exigencies of the case by 
 ai)pointing mhiisters for America, but as a presbyter of the 
 Church of England, and such a step being foreign from liis ori- 
 ginal design in forming Societies, he resisted such applications 
 for a separate ecclesiastical existence. 
 
 The colonies, however, having become civilly and ecclesiasti- 
 cally independent of Great liritain, Mr. Wesley began to think 
 seriously of the frequent requests made by his American chil- 
 dren for a ministry of their own, and his scruples being at 
 length overcome bv the seeming necessities of the case, and 
 the advice of judicious friends, he finally resolved to adopt 
 measures by which pastors might be provided 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 tiieir way in the wilderness, but their syiiritual if not 
 eternal life. Accordingly at the conference lield in Leeds ia 
 the >pring of 1781^, he made arrangements to send the Rev. 
 Thomas Coke, LL.D., and some other preachers to America, 
 for the purpose of carrying out his parental designs. He also, 
 previously tc their departure, abridged the Common Prayer- 
 Book of the Church of England for the use of his Societies in 
 
 ft 
 
 i. 
 
 .Jk^ 
 
 ■iixit 
 
64 
 
 EPISCOPAL METHODISM. 
 
 America ; and also by the imposition of liands — beijig assisted 
 by other ordained clergymen of the Church of England — 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. Kicliard Whatcoat 
 and Mr. Thomas Vasey to the office of elders in the church. 
 
 These ministers being furnished with proper credentials by 
 Mr. Wesley, left England for their distant field of labor, and 
 arrived in New York on the 3d of November^ 1'784. Notice 
 was immediately given of their arrival throu<>h 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 been 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- 
 odist Episcopal Church. The organization of the Church 
 gave great satisfaction to the Methodist people generally, for 
 now instead of being dependent as they had heretofore been 
 on the ministers of different churche, for the ordinances of 
 Ciiristianity, they could look to their own church and to their 
 own ministers for these appendages of a Christian Church. 
 Nor had it been, as before stated, at all times possible for the 
 Methodists to avail themselves of these things, even through 
 the ministers of othei* churches. On the breaking out of the 
 
ORGANIZATION OF THE CHURCn. 
 
 65 
 
 revolutionary war, as 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 gospel, much less to administer the sacred 
 ordinances of the church. The Presbyterian and Congrega- 
 tional ministers would not baptize a child unless at least one 
 of the parents professed faith in the doctrines of Calvin ; nor 
 would they admit the Methodists to the Supper of the Lord. 
 AYbile 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 been converted through the instru- 
 mentality of men who were above all others the most proper 
 persons to feed the flock of Christ, of whom the " Holy Ghost 
 bad made them overseer.^" It need not therefore create sur- 
 prise that at the organization of the Methodist Episcopal 
 Church, with a ministry fully qualified to administer all the 
 ordinances of the gospel, a sensation of joy and gratitude 
 should be experienced throughout the entire connection, and 
 that the provision made by Mr. Wesley, the father, the founder, 
 the Apostle of Methodism, for the perpetuation of the privi- 
 leges of Christianity should be hailed 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 people gave evi- 
 dence of his divine approbation, and applied his own seal to 
 the ministry of the church. 
 
 After a harmonious session of several days the ministers, 
 of whom twelve were ordained at this conference, and the 
 
 i 1 ' 
 
 i^rrjf 
 
06 
 
 EPISCOPAL MKTIIODISM. 
 
 preachers f'parntod for tlieir rospective fields of labor. Mr. 
 Garretson and Mr. Cromwell having been ajipointed to Nova 
 Scotia, soon after It^ft for that dii- ant part of the north to labor 
 for the benefit of the loyal refugees who had fled from the 
 United States, during the war, to that province, and who, not- 
 ■withstanding their attachment to the liritish cause, were many 
 of them sincere Christians. These and oth'^r Methodists from 
 England required pastoral ». ire, and Mr. Garretson willingly 
 consented to leave his own land for their sakes and the gos- 
 pel's, and in that province had the satisfaction of seeing the 
 work of (iod revived, and men's souls converted. 
 
 Dr. Cok; and Mr. Asbury as joint superintendents of the 
 Methodist E[)iscopal Cliurch, 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 territor}^ as their diocose, tln^y considered the 
 continent as their jiarish. Hence they wore almost constantly 
 engaged in travelling from State to State, preaching the gos- 
 pel of the Kingdom and making full proof of their ministry. 
 One imi)ortant work which the superintendents had in view 
 even before the church was organized, was the estal)lishment 
 of a Methodist college for the benefit of the children and youth 
 of the membership. After soliciting donations, (fee, a sufficient 
 sum was secured to warrant the erection t)f a proper building, 
 and the week after the adjournment of the conference ju>;t al- 
 luded to, a site was selected about twenty-five m-' "• from Bal- 
 timore, and orders given to commence the building '; and in a 
 short time a beautiful, yet modest structure arose to grace the 
 banks of the Chesapeake Bay, and to throw its commanding 
 outlines along the course of the SusQuehannah River. In duo 
 time the college was opened under the most flattering auspices, 
 and in honor of the two superintendents who were its actual 
 founders, it was named Cokesbury College. After flourishing 
 for about ten yeare from the time of its commencement, it was 
 consumed by fire in the year l77o, and the Connection thus 
 
■<», 
 
 DR. CORK 8 RKTURi-f TO E.VQLAND. 
 
 67 
 
 lost the entire sum expended upon its erection, amounting to 
 ten thousand pouiu]>i, or forty thousand dolhirs. 
 
 After this cuhitnity, Mr. Asbury hecain*^ discouraged about 
 the educational iiiterestn l^' the church, and thought it useless 
 to make any ♦•»rther attempts at rebuilding: but Dr. Coke, 
 whose love of sound learning, and zeal in its behalf, surpassed 
 that of his pious ci)lleague, at once determined to make an- 
 other effort; and being encouraged by the liberality of a few 
 wealthy friends in l^ultimore and other pK.c^d, a large build- 
 ing in that city was purchased for the sum of twenty-tive 
 thousand dollars, and the college was again opened under even 
 more favoralil 1 circumstances tluin the former one ; but, alas ! 
 a fate sill' ilar to that which befell the former one awaited it, 
 and in a ■ fiort time the eollege !.nd the church connected with 
 it were burned to the ground. This latter calamity more than 
 ever discouraged the fi'iends of education among the Method- 
 ists, and for a number of years little or nothing was done to 
 revive an interest in this direction. 
 
 Shortly after making provision for ti.3 erection of the first 
 college and after the adjournment of the Paltimore Conference 
 in June, Dr. Coke, having fulfilled his mission for the present, 
 returned to Europe, where he was exposed to much obloquy 
 and reproach from the High Chur h Episcopalians of England, 
 who thought, or pretended to think thai his agency in the 
 organization of the Methodist Episcopal Church was incon- 
 sistent with his relation as a Church of England minister. 
 TTistorical fidelity also requires us to notice that Mr. Charles 
 Wesley, who had been opposed to the course pursued by his 
 V.rother John in the ordination of Dr. Coke to the superin- 
 tendency of the American Societies — not o.ily was dissatisfied 
 with Dr. Coke on that account, but in an anonymous publication 
 commented severely on the doctor's proceedings in America aa 
 it relates to the organization of the church, i-.nd especially the 
 reas(jns given by the doctor for such organization, in his sermon 
 preached at the consecration of Mr. Asbury. In this sermott 
 
68 
 
 EPISCOPAL METHODISM. 
 
 he animadverted in severe terms upon the conduct and morals 
 of the Anieri n Episcopal clergy, as well as reflected in plain 
 language up».>ii tbdr political and parasitical . (i.wncter, and 
 gave the above, with the altered political coadiiion of the 
 country, as reasons for the separate existence of tlie Methodista 
 as a body. It was said by the anonymous writer referred to, 
 that the doctor had condemned the constitution of his own 
 country ; that he had vilified his clerical brethren in America ; 
 that he had contradicted the uniform declarations of John and 
 Charles AVesley in relation to separating from the church, <SiC. 
 To these severe charges the doctor replied in substance : that 
 he believed the constitution and government of England to be 
 superior to any other for the British 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, filled with the parasites and bottle companions of the 
 rich and great ; and that the drunkard, fornicator, and extor- 
 tioner triumphed over bleeding Zion, because they were faithful 
 abettors of the ruling powers ; and he indignantly denied that 
 the Epificoja! clergy in America were his brethren, that while 
 he wcvM .stcim it an honor to sit at the feet of several of them, 
 gener:iUy, iLoy were the most wretched set of men that ever 
 disgraced tKe Church of God; that he had done 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 by his anony- 
 mous accuser. 
 
 "While Dr. Coke was thus defending himself against the mis- 
 representations of mistaken brethren in England, Mr. Asbury 
 
THE TITLE OF DISHOP ADOPTBD. 
 
 69 
 
 remnined at his post in America, travelling from place to place 
 and oversfi'ing the work as a faithful superintendent. The 
 great increjise of preachers made it inconvenient for all to meet 
 together in one conference; accordingly, in 178G, three con- 
 ferences were held, one in North Carolina, one in Virginia, and 
 another in Baltimore. In the following y^ar, 1787, three con- 
 by Dr. C<jke and 
 ^in visited America, 
 stay permanent, 
 ' changed the 
 a-s agreed that 
 office when in 
 
 U'l! o\ 
 
 ferences were also held, being presidi 
 
 Mr. Asbury, the former of whom Iv 
 
 but as the doctor did not desii^n to 
 
 and as some dissatisfaction ar(;se froi 
 
 place and time for holding the conft. 
 
 the doctor should only exercise the Episcopn 
 
 America. 
 
 This year also the title Bishop was inserted in the Discipline 
 instead of the title Superbitendent as before used, probably for 
 the following reasons among others : It is a shorter word, and 
 consequently more convenient for address ; it is more exjiressive 
 of the actual relation sustained by the persons to whom it was 
 applied than superintendents ; it has precisely the same signifi- 
 cation as overseer, which latter relation was sustained, and is 
 sustained by the Episcopacy 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 applied 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 newly organized church 
 an episcopacy as scriptural at least ip its character as any 
 other episcopacy upon earth ; and this claim not only the 
 bishops, but the conference, and even Mr. Wesley himself were 
 willing to avow everywhere, openly and boldly ; altliough it 
 must be admitted that the latter, while he viewed himself to 
 be a scriptural Episcopus or Bishop, 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 
 
 
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 (716) 872-4503 
 
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10 
 
 EPISCOPAL METHODISM. 
 
 to ordain Mr. Asbury, and provided a form of service for such 
 ordination to the office of a bishop in the Church of God, he 
 preferred the more modest title of superintendent. Hence he 
 expresses his fears in a letter to Mr. Asbury, that the latter was 
 getting proud, and even reproves him for suffering himself to 
 be called a bishop ; not that he doubted the fact of his being 
 such, but doubted the propriety of using such terms or having 
 them applied to each other as Methodist ministers. This, how- 
 ever, was a mere matter of taste with Mr. Wesley, whose ex- 
 traordinary humility would not allow him even to call a college 
 established in America by his preachers, by a more dignified 
 name than School. Notwithstanding the objections of Mr. 
 Wesley to the assumption of the title, and his fears that the 
 Methodist Episcopacy would become lordly and overbearing 
 like the hierarchies of Europe in consequence of such title, 
 the preachers continued to employ the term ; and although over 
 sixty years have passed since the use of the same, and the 
 original bishops have long since been numbered with the dead, 
 and although important changes have been effected in re^tion 
 to the persons filling the episcopal chair, and in regard to the 
 duties of their office ; yet we have failed to see the lordly air, 
 the pompous pridf^, 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 episcopal character have thus far been 
 preserved among us, and not merely preserved, but modified 
 and rendered still more simple and acceptable to the church 
 and the ministry. 
 
 During the war, the Methodist Chapel in the city of New 
 York — while the British troops remained — had been forcibly 
 converted into a soldiers' barracks, by which the Society was 
 deprived of a place of worship, 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 
 
RELIGIOUS STATE OF NEW ENGLAND. 
 
 71 
 
 communication with the city, that no preachers were appointed 
 by the conference : hence the Society in New York, though not 
 forgotten or lost sight of, occupied no prominent place in the 
 history of the church during the above period, neither had 
 any conference been held north of Baltimore since the com- 
 mencement of the war; but in the year 1787, Bishops Coke 
 and Asbury in company, visited the city, and by their preach- 
 ing and other labors, awakened a new interest in behalf of the 
 cause of Methodism. The 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. Garrettson, who 
 had returned from Nova Scotia, was requested by Bishop 
 Asbury to penetrate the country north of New York and form 
 as many new circuits as possible. To aid him in this work, 
 several young and zealous preachers were placed under hia 
 direction, and these going forth in the name of the Lord, were 
 abundantly successful in their labors, as is proved 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 
 these new circuits, were Newburgh, Columbia, Coeyman's 
 Patent, Schenectady, and StamfoiJ, Cuuu. 
 
 SECTION V. 
 
 'g 
 
 As the year 1789 was the one in which Methodism war 
 introduced into New England, a brief account of the obstacles 
 to be overcome in its introduction niav be interesting to the 
 reader. From the earliest settlement of New England by the 
 " pilgrim fathers," Congregationalism had been the established 
 form of religion in all the New England Colonies, with the ex- 
 ception of Rhode 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 the revo- 
 
72 
 
 EPISCOPAL METHODISM. 
 
 lationary war effect any material change in the ecclesiastical 
 affiiirs of New England. For many years after the Independ- 
 ence of the United States, Congregationalism remained the 
 established religion of several of the Northern members of the 
 Confederacy. Besides the above facts the churches were not 
 only Calvinistic, 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 iNew England. He immediately repaired to 
 his new field of labor, and his reception by the people may be 
 learned more perfectly if we quote his own words. He says in 
 uis journal: "I arrived in Norwalk, and went to one Mr. 
 P^>gers, 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 preach in his house. 
 I told her we would hold meeting in the road rather th; ve 
 any uneasiness. We proposed speaking in an old house vvuich 
 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 apple-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 hearers. After 
 singing and prayer, I preached on John iii. 7, ' Ye must he horn 
 again.^ I felt happy that we were favored with so comfortable 
 
THE "new lights." 
 
 73 
 
 a place. Most 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 place ; some of them 
 came and desired that I should meet at the town-house the 
 next time ; so I gave consent. Who knows but I shall yet 
 have a place in this town where I 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 left in the morning 
 without charge ; and received a hearty invitation to call again. 
 After preaching in several places he went to Stratford, and put 
 up as usual at a tavern. He applied to the person 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 Lights, but some thought 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 objection he had to the New Lights. 
 " Why," said he, " 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. Why don't you come to the Lord V till 
 he would foam at the mouth, and sometimes continued it till 
 the congregation would be praying in companies about the 
 house." " For my part," says Mr. Lee, " I wished the like 
 
74 
 
 EPISCOPAL METHODISM. 
 
 work was among the people again." He at last gained con- 
 sent to use the town-house, where he preached tr a large con- 
 gregation, and at the close of the service was hospitably enter- 
 tained for the night. 
 
 Thus this pioneer of Methodism went from place to place, 
 and from State to State, generally meeting with a cold recep- 
 tion at first, and some opposition from the ministers of the 
 " standing order," but leaving a favorable impression behind 
 him on the minds of the people, and forming small Societies in 
 different 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. He 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, and in a vacant Baptist meeting-house. 
 He also preached on the Common to an assemblage of five 
 thousand people. 
 
 After visiting different cities and towns in Connecticut, Mas- 
 sachusetts, Vermont, and New Hampshire, embracing a circuit 
 of hundreds of miles in extent, and requiring several thousand 
 
SOCIETY OUGANIZED IN BOSTON. 
 
 76 
 
 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 tiie latter city, he tried in vain to get a plnco in which 
 to preacli. He applied to the high sheriff" and clerk of the 
 court for liberty to use the court-house, but was peremptorily 
 refused. One of his friends n^xt tried to obtain a scliool-housa 
 but a plain and positive refusal was the result of the applica- 
 tion. Disheartened with the attempt to introduce Methodism 
 into Boston, he went to Lynn and organized a Society, and 
 after spending a few days in tlmt place, returned to Boston 
 again for the purpose of renewing his efforts ; but everything 
 remained as dark and forbidding as before, having no place to 
 preach in, no friendly voice to welcome the youthful preacher to 
 their home, and ho Laving but two shillings in his pocket to 
 pay for his board and lodging. Mr. Lee under these circum- 
 stances, instead of confining 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 lengUi 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 that city and the surrounding country has increased 
 its numbers and influence so much, as to render the Metho- 
 dist Episcopal Church one of the most respectable denomina- 
 7 
 
76 
 
 EPISCOPAL METHODISM. 
 
 tions in New England, htiving hundreds of able ministers and 
 thousands of intelli":eut 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 
 88th year of his age, in his own house, in the city of London, 
 
 after 
 
 the 
 
 3l 
 
 ■fu 
 
 The 
 
 i'ing preached 
 
 death of this distinguished man produced much sorrow, not only 
 in England where he was best known, but in America. The 
 tidings were received with undissembled sorrow, esj^ecially by 
 the ministers and preachers of the Methodist Episcopal 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 takfen 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 might mingle his tears and sorrows with those of his 
 brethren in his native land. On his way he stopped a* 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 
 so much, that it became quite inconvenient for the preachers to 
 meet together in one general conference ; hence district confer- 
 
FIRST GENERAL CONFERENCE. 
 
 77 
 
 '» 
 ») 
 
 Id 
 
 ences, so called, were held in different parts of the country to 
 the number of thirteen or fourteen in each year ; but as no ont 
 of the conferences possessed legislative powers, it became neces- 
 sary to adopt some plan by which the conferences might be 
 represented, when it became necessary to legislate on the af- 
 fairs of the Connection. Bishop Asbury recommended a coun- 
 cil to be composed of the bishops and presiding elders, and 
 after some debate among 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 a 
 majority of the preachers who had voted for it had changed 
 their minds in reference to its utility and propriety, and it con- 
 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 the 
 preachers, and among chese, one which would limit the power 
 of the bishops in stationing the preachers. The leading advo- 
 cate of these alterations was the Rev. James O'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 felt grieved, and withdrew from the church, 
 and having niany friends in Virginia, he succeeded in inducing 
 many to follow his example, and with those seceders he organ- 
 ized during the next year a church with the title of Republican 
 Methodists, which however soon became merged in the Unita- 
 rian 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- 
 siding elders, it had been done without the action of the conferen- 
 ces, and as some had objected to the usage of the bishops in this 
 respect, a majority now fully sanctioned their doings, and for- 
 
T8 
 
 EPISCOPAL METHODISM. 
 
 mally authorized their appointment in the future. Various other 
 important rules were passed, and after a session of some days, 
 the conference adjourned, haviuj^ resolved to have another Gen- 
 eral Conference in four years from that time. 
 
 Between the sessions of the General Conferences of 1792-6, 
 the Methodist preachers continued in their work of saving souls 
 and forming Societies, gradually extending the borders of the 
 church, and embracing within its fold entire states and the in- 
 habited portions of the adjoining teiritories. 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. The timber was pro- 
 cured at a distanc* and brought to the 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 of it. They then procured 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 worship. 
 
 The first Methodist church in Maine was erected in the town 
 of Readfield 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 1796, 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 sr ■ of the General Conference of 1796, there 
 were one hundred and twenty ministers present. At this 
 
CAMP-MEETINQ8. 
 
 70 
 
 conference it was agreed that the annual conferences, which 
 had previously been called district cotjferences, should be 
 reduced to six in number, and be called yearly conferences, as 
 follows : New England, riiiladolphia, Baltimore, Virginia, South 
 Carolina, and the Western Yearly Conferences. The Chartered 
 Fund Wivs also instituted, and after introducing a few changes 
 in the discipline, the conference adjourned to meet in the 
 year 1800. 
 
 At the General Conference of 1800, Bishops Coke and As- 
 bury presided, as they had done at the two previous ones : but 
 Dr. Coke having received a very urgent call from the British 
 Conference to labor more especially for the benefit of the Wes- 
 leyan Missions in the West Indies, and in Ireland, the General 
 Conference with some regret consented to give 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 you 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 tho Presbyterians and Methodists 
 under the labors of two brothers by the name of M'Gee, the 
 one being a Presbyterian and the other a Methodist minister, 
 lu 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, and thev 
 by another Presbyterian minister. Daring the preaching of 
 
80 
 
 EPISCOPAL MnTFIOniSM. 
 
 tho latter, a woman in the conij^roujation slioutod aloud the 
 praises of God. 'I'liis sliontiiij^j otK-rulcd the pastor and the 
 minister who was preacliinuj when it took pl;«w, ho that they and 
 another minister present left the house, but the two brothers re- 
 mained, and such were the continued manifestations of tho power 
 of (fod, that the entire congregation was moved by the mighty 
 invisible impulse. William M'Gce, the I'resbyterian, felt such 
 ft shock of divine power, that not knowing what he did, he left 
 his seat and sat down on the lloor, while John his brother sat 
 trembling under a consciousness of tho divine presence. Al- 
 though expected to preach again, he arose, and told the people 
 that his feelings would not allow him to do so, but exhorted 
 them to surrender their hearts to tho Lord. Such was the 
 effect of this meeting, that the people came in crowds from tho 
 surrounding country to see and hear for themselves, tho won- 
 derful works of Odd. IJut as no house could contain the mul- 
 titude, and the peoj)le wished to remain for several days, and 
 accommodations for board, lodging, etc., could not be readily 
 obtained, they saw the propriety of bringing provisions and 
 bedding; and some built temporary huts or tents, as places of 
 shelter; and thus we see the beginning of camp-meetings — a 
 precious means of grace which has been blessed to the conver- 
 sion of tens of thousands of sinners and the sanctification of 
 hundreds of believers. 
 
 The results of this fii-st 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, tho 
 power of God was displayed in tho most wonderful manner, and 
 it has been stated by an eye and ear witness of the scenes 
 alluded to, that the people 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 heariily m the work of 
 
EFFECTS OF CAMP-MEETINGS. 
 
 81 
 
 God; and as they thus co(3pftrat(M}, tho revival flame rose 
 hijjher and hi^jher, and spread wider and wider, and sucli was 
 tho excitement produced by these meetings, that in Kentucky, 
 from three to twenty thousand were frequently in attendance, 
 and although no doubt many went merely from motives 
 of curiosity, and others to mock and sneer, yet many at- 
 tended with a sincere desire to bo benefited, and frequently, 
 those who went to scott", 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 tho expense of the deluded worshippers — as they thought 
 them to be — and while they saw, in their 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 
 utmost precipitancy, but ho had not proceeded far, before he 
 shared the iiite he so much dreaded, was 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 reference to the spiritual exercises at such meet- 
 ings, and many of the cold-hearted ministers, who 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 
 these feasts of tabernacles ; and such has been their acknowl- 
 
82 
 
 EPISCOPAL METHODISM. 
 
 edged utility among the Methodists, that while the Presbyte- 
 rians have long since discarded them, as unsuited to their mode 
 of operation for the advancement of religion, the former have 
 continued them in most parts of the country from year to year, 
 and at no former time have camp-meetings been more frequent, 
 better attended, or followed by more beneficial results than at 
 the present time. 
 
 About this time also, Methodism began to take deep root 
 in the provinces of Upper and Lower Canada, where it had 
 before been introduced by several zealous jjreachers of the 
 Methodist Episcopal Church, and other Methodists from Eng- 
 land ; but as the author intends to speak of Canadian Methodism 
 in a separate section of this work, he will in this place only 
 state, that at the period of which we are now treating, regular 
 circuits were in existence in different parts of these provinces. 
 (See Section Xll.J 
 
 In 1804, the fourth regular General Conference assembled 
 in the city of Baltimore. It was composed of the three bishops, 
 Coke, Asbury, and Whatcoat, as presidents, and one hundred 
 and twelve members. Among the most important acts of this 
 conference was one establishing the Book Concern in the city 
 of New York, there having previously been published a few 
 Methodist books in Philadelphia, at which place the Book 
 Concern was first located, but on a small scale. At this con- 
 ference also, the bounds of the several yearly conferences were 
 fixed and printed in the Book of Discipline. The British 
 Conference having again requested the labors of Dr. Coke in 
 behalf 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 the 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- 
 
TUB GENESEE CONFERENCE FORMED. 
 
 88 
 
 more, Bishop Asbury being the only bishop present. Bishop 
 Whatcoat had died two yeai*s previously, in the 71st year of 
 hia age, and Bishop Coke, for certain reasons, had not found it 
 convenient to leave his work in Europe for the purpose of at- 
 tending this conference. He, however, wrote to the conference 
 expressing his willingness to come over and labor, and live and 
 die with them, but that unless his services were necessary to the 
 church in America, he preferred remaining where he thought 
 they were more needed, and where he could render himself 
 more useful. In accordance 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 rxnnual 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 Conference should meet on the first day of 
 May, 1812, and thenceforward on the first of May, once in four 
 years perpetually. Restrictive rules were also adopted, which 
 have 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 place, 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 Genesee Conference 
 was formed, embracing within its bounds the whole of Central 
 and Western New York, and the province of Upper Canada, 
 which province Bishop Asbury visited in the year 1811. 
 Crossing from the Indian village of St. Regis to Cornwall in 
 Canada, the bishop, after having been a citizen of the United 
 States since the independence of the same, and having lived 
 
84 
 
 EPISCOPAL METHODISM. 
 
 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 
 *' strange feelings come over him." 
 
 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 cocierences in Kentucky, and in Tennessee, and 
 also ir South Carolina. 
 
 taind 
 retuj 
 maiij 
 tenc 
 belol 
 theii 
 Ir 
 
 SECTION vn. 
 
 The first delegated General Conference of the Methodist 
 Episcopal Church assembled in the city of New York on the 
 first 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 relation to local preachers were 
 adopted, as also resolutions in regard to raising money for mis- 
 sions, the publication of a monthly periodical, &c. <fec., and after 
 a session of three weeks, the conference closed its labors ; and 
 soon after the adjournment, the United States declared war 
 against Great B 'tain. 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 
 Amei.can preachers appointed this year to Canada, either ob- 
 
THE "RErO D METHODIST CHURCH. 
 
 85 
 
 tained permission to remain in the States, or having gone there, 
 returned home. The Canadian preachers, 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 
 belonged, 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 Rev. Pliny 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 local 
 preacher in Readsboro', in drawing off 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 Methodists became a distinct 
 body, 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 some 
 other secessionists, they finally became merged in other bodies 
 distinct from the above, so that at present the Reformed Meth- 
 odists have scarcely an existence in any part of the United 
 States or Canada, although at the time of their greatest pros- 
 perity, they had five 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 
 missions be bad the superiDtendence. He at length resolved 
 
 IHMiKi 
 
86 
 
 EPISCOPAL METHODISM. 
 
 to establish a mission in British India, and in company witb 
 seven others, whom he had selected as assistants, he left England 
 on the first of January. After being absent about four months, 
 and as the vessel which conveyed him neared the port of desti- 
 nation, the doctor, while 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 next General Conference, a still 
 greater calamity than the preceding one befell the Methodist 
 Episcopal Church. This was nothing less than the d^ ath of 
 the apostle of Methodism in America — Bishop Asbury — which 
 occurred on the 31st of March, 1816, near Fredericksburg, in 
 Virginia — aged seventy years. His health, for several years, 
 had been declining, in consequence of his constant exposure to 
 heat and cold, and all the hardships and vicissitudes of an itin- 
 erant life. His remains were finally deposited under the pulpit 
 in a vault, in the Eutaw-street church, Baltimore. Thus per- 
 ished the mortal existence of a man, a Christian, a Christian 
 minister, and a truly apostolic 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 
 hundred 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 Epig* 
 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 
 
SECESSION OP COLORED MEMBERS. 
 
 81 
 
 interest in the spiritual welfare of the 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 thus converted, 
 a considerable number, possessing both gifts and grace, were 
 licensed to exhort and preach, and a few had been ordained 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, and 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 under the pastoral 
 charge of a white minister, stationed by the presiding 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 and 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 members, having congregations and churches 
 in nearly all the cities and large towns of the free States where 
 the colored people are numerous. 
 
 In the year 1816, the second Delegated General Conference 
 assembled in the city of Baltimore, Bishop M'Kendree, the only 
 surviving bishop of the church, presiding. After being in ses- 
 sion a few days, the Episcopacy was strengthened by the elec- 
 tion and consecration to the office of bishop of the Revs. Enoch 
 George, and Robert R. Roljerts ; and after a harmonious 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 METHODISM. 
 
 would occupy too much space in the body of this work, we are 
 obliged to pass them over without further notice. 
 
 In the year 1818, the 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 Episcopal Church. Rev. 
 Dr. Bangs had the honor of having presided at the meeting in 
 the city of New 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 
 city of New York. This secession embraced fourteen colored 
 local preachers, and nine hundred and twenty-nine members, 
 including many Class Leaders, Stewards, and Exhorters. The 
 principal cause of such secession was 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 affec- 
 tion for the parent Church, which speaks well for their sincerity 
 and piety. 
 
 SECTION VIII. 
 
 Is 1820, the General Conference again met in Baltimore, 
 Bishops M'Kendree, George, and Roberts, being the presidents 
 thereof. As difficulties had existed for some time in relation to 
 the Societies in Upper and Lower Canada, there being English 
 and American preachers appointed 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 appointed Rev. John Emory a delegate to attend the 
 ensuing session of the British Conference and adjust all dif- 
 fiiculties in relation to these matters. Accordingly at the 
 proper time, Mr. Emory went to England, and happily sue- 
 
THE DISTHICT CONFERENCE. 
 
 89 
 
 ceeded in bringing matters to a successful issue. The result of 
 these negotiations was, that the lower province of Canada was 
 to be in future left to the care of the English Conference, while 
 the upper province was to be consigned to the exclusive care 
 of the American Church. These measures were cordially as- 
 sented to by the preachers of the Methodist Episcopal Church, 
 and the ministers appointed to churches or circuits in Lower 
 Canada 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 was 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 Eev. Martin Kuter was 
 appointed to the agency of the same ; while Rev. Nathan 
 Ba*:gs and T. 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 rot 
 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 
 
00 
 
 EPISCOPAL MBTHODISM. 
 
 Connection, and during the year 1820, and a few succeeding 
 veal's various acadomic institutions were opened in New York 
 and New England, for tlie education of the children of Method- 
 ist members. Institutions of a like character, and of a higher 
 grade, have since been very generally founded in every part of 
 the widely-extended field of Methodism. 
 
 At the General Conference of 1824, the Revs. Joshua Soule 
 and Elijah Iledding were duly elected and consecrated bishops 
 of the Methodist Episcopal Church. Such had been the ex- 
 tension of the work and continued pros|)erity of the church, 
 that two bishops in addition to the former three were tliought 
 to be necessary, and the above ministers were selected for this 
 important office. At this conference also the preachers labor- 
 ing in Upper Canada were, at their own request, formed into 
 an annual conference by themselves. They had, indeed, asked 
 to be formed into ^n independent organization, with authority 
 to elect their own bishops : but the General Conference con- 
 ceiving that it had not the power to sever the connection, 
 merely allowed them a separate Conference, which was after- 
 wards presided over by the bishops of the Methodist Episcopal 
 Church, 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 B. Bascom ; 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 periodiocal was issued on the 9th of 
 September, 1826. In 182 "7 the Sunday School Union of the 
 Methodist Episcopal Church was organized in New York, 
 which from that period has been slowly and gradually gaining 
 influence and strength, especially under its recent organization. 
 
 The General Conference of 1828, met in the city of Pittsburgh, 
 the five bishops being present and presiding alternately. 
 Among the more important acts of this conference was one 
 
THE QUESTION OF LAV DELEGATION. 
 
 01 
 
 which, yielding to the irnportuiiltios of the brethren in Canada, 
 dissolved tlio compact existing between tiie Canada Conference 
 and the General Conference in the United States; and authorized 
 one of the bishops to attend the Canada Conference in its inde- 
 pendent capacity, and ordain as bishoj) the person who might 
 be elected by the Canada Conference to that office. 
 
 A great part of the session of this conference was occupied 
 with tiie reception and reading of petitions, and in discussing 
 matters referred to in the same. These petitions were sent up 
 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 took an interest in the matter ; but as the great 
 body of the preachers and people were decidedly opposed to 
 such innovations, the General 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 Baltimore where the disaffected mostly belonged, 
 to call some 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 Episcopal 
 Church, and their subsequent organization under the title of 
 " Associated Methodist Reformers." 
 
 As these matters all passed in review of this General Con- 
 ference while 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 
 
 8 
 
02 
 
 BPI800PAL METHODISM. 
 
 tho conference wjis munifested to forgive past offences by 
 autliorizing preachers to receive those who liad been ex- 
 pelled, and who desired to bo restored again into the bosom 
 of the church, provided that a promise was given by the ex- 
 pelled persona to desist from undue agitation of the matter. 
 This disposition on tho part of tho General Conference to heal 
 dissensions, and restore to the privileges of tho 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, Philadelphia, Tittsburgh, 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 Protestant Church." In which the 
 main features of Episcopal Methodism are retained, excepting 
 the composition o^ tho conferences, and the rejection of an 
 Episcopal form of church government. The feelings of ani- 
 mosity which so long existed between tho two churches have, 
 it is to be hoped, given place to kindlier and more afFectionato 
 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 Annual 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 hi* death was severely felt throughout 
 the entire church. 
 
 The most important events connected with the history of the 
 church which occurred in the interval of the General Conferences 
 of 1823, and 1832, were the establishment of a Seaman's Mis- 
 
 sion \i 
 
 Edwal 
 
 himsej 
 
 happil 
 
 Buccesi 
 
 pointr 
 
 year 
 
 of Be 
 
 Churcl 
 
 also 11 
 
 plied 
 
FOUNDINO OP C0LLK0E8. 
 
 03 
 
 Bion in the city of Boston, under the spiritual direction of Rev. 
 Edward T. Taylor, the world-renowned suilor-preacher, who had 
 himself been a seaman for a number of years ; but who was 
 happily converted to God, and biicanio 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 colleges 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 lioydston, Virginia, 
 under the presidency of Stephen Olin, 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, Alabama, under the presidency of Rev. 
 Robert Paine. The establishment of these literarv institutions, 
 all 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 earnest, and was about to atone 
 for past remissness by increfvsed energy and zeal in this impor- 
 tant department of her work. 
 
 The General Conference of 1832 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, Coun., on the 16th August, 1851, greatly 
 and deservedly regretted. 
 
 HMiilMiiSii 
 
04 
 
 EPISCOPAL METHODISM. 
 
 ence for the establishment of u !nis«ioii in Liberin, on the 
 WtMtorn co;vst of Africii; and in October of this year llw. Mcl- 
 villo li. Cox sailed as a Missionary of tho Methodist Kjiiscopal 
 Church, to that distant and beniijhted shore. l>ut alas ! for all 
 human calculations, he had scarcely enteivil on his field of labor 
 beforo ho became a victim to the malaria on tho coast, and 
 after u long sickness with African fever, ho fell in tho arms of 
 death on tho 21st July, 18.'J3, in tho 33d year of his as^o. His 
 dyin;^ words were — " Let thousands fall beforo Africa bo given 
 up !" — i.iemorablo words, and worthy of tho man ! 
 
 Durinij tho year 1833, two other collei^es wore established 
 under tho patronage of tho Methodist Episcopal Church : — 
 Dickenson College, in Carlisle, Penn., of which Rev. John P. 
 Durbin was appointed President, and Alleghany College, in 
 Meadvillo, Penn., of which Martin liuter, D.l). was appointed 
 President. A largo and flourishing Seminary, in Lima, Living- 
 ston Co., N. Y., was also established in 1833, Dr. Samuel Luckey 
 being its first Principal. 
 
 In addition to tho establishment of the Liberia Mission, and 
 the sending out of five additioimi missionaries to fill tho })lace 
 of tho departed Cox, another import'iiit mission was commenced 
 in the distant territory of Oregon. Tho Flathead tribo of In- 
 dians inhabiting that territory had heard in their native wilds 
 of tho white man's God, and had sent a deputation of four of 
 their principal men eastward, across tho Rocky Mountains, to 
 'Tiako tho necessary inquiries about tho Being whom tho white 
 iiieu worshij)ped. The singular errand on which these Indians 
 came, awakened in the bosom of the Christian Church i stn^na" 
 desire to send to these heathen th - Gospel of Jesus Chri.i. A 
 call was made for volunteer:'), and in answer to th; ' , two 
 young ministers of tho 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 v'^ ^^Id, and on the 10th of April, 1834, they coni- 
 nioncci^ I' .1 jou' I ey of (, ver three thousand miles on horse- 
 
 b?^cl 
 tlio 
 in \ 
 
 80 I 
 
 fcnt 
 
 iiii< 
 
 fecf 
 
 y 
 
 lauo 
 
DEATH OF DISIIOl'S M'KKNDIlKR AND EMOKV 
 
 05 
 
 back, and on tho 28tli of tlio fuilowinj? SopUmihi r, they IiaJ 
 tlio privilt'ijo of picacliiiitj tlio iir^t gospel v, iii)«tn ev»T dolivorcd 
 in fliat part of tlio cnnntry. Th« |ir(w|Kvts of this ini?!*ion were 
 Po llattcriiii,', that tho Hoard of Mission , in lH;]t5 .md 183 7, 
 sent out lartjf; rt'lnforccnu'tits tor the; biMKitit of tho sau)«. This 
 mission still exists, and althoiiixh all tliu njood has not bi'< n of- 
 fset ii \\ lich was desired, and liopi'd for atnonj; tho Indians, 
 y I ', ii !'sion has proved a i;i'eat blessinj^ to tiiat part of the 
 land, cspu'ially since it began to be settled l>y a white popula- 
 
 In 18;3o, a mission was estidjlisJied in Hio Janeiro, and liue- 
 nos Ayres, in South America, tho Kev. Fonntain E. I'itts, of 
 the Tennessee (Conference, bein^ appointed a missionary to that 
 field. Through his labors, and those of his successor, Rev. Dr. 
 Dempster, a small but tlourishing Society lias been formed, and 
 a han<l^<omo and commodious churcli has been erected in the 
 hitter city. 
 
 During the year 1835, tho church lost two of her bishops by 
 death, namely : William M'Kendree, the senior, and Jolin 
 Emory, tho junior bishop, tho former having tilled the office 
 for twenty-seven years, and tho latter only since the jirevious 
 General Conference, liishop M'Kendreo was seventy-eight years 
 of age at tho time of his death — he had served the church faith- 
 fully, and was much beloved l)y both preachers and pG02>le. 
 His last dying words were, " All is well ;" 
 
 " Not a cloud doth arise 
 To darken my skies, 
 Or liiile for ii moment 
 My Lord 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 preacher, and had filled some of tho highest and 
 most responsible C)(fices in the chmch previously to his being 
 
96 
 
 EPISCOPAL METHODISM, 
 
 elected bishop, and during the short time " he filled the latter 
 office, he gave evidence of his fitness for " the work of a bishop," 
 and promised great usefulness to the church in that important 
 capacity, but on the IGth of December, 1835, while on his way 
 to Baltimore, his horse ran away with him, and he was thrown 
 from his carriage, and received such a wound on the head, as 
 caused his death on the evening of the same day. Being de- 
 prived of his senses, the only word he was heard to say before 
 he died, was " Amen 1" 
 
 
 SECTION IX. 
 
 The General Conference of 1836, assembled in the city of 
 Cincinnati, Ohio. At this conference, three additional bishops 
 were elected, namely. Rev. Beverly Waugh, Rev. Thomas A. 
 Morris, and the Rev. 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 appoint- 
 ment, preferring to remain at the head of the Wesleyan Uni- 
 versity. 
 
 The great and exciting topic of discussion at this conference 
 was that of slavery. For a number of years the public mind 
 ]iad been called up to the subject of slavery as existing in the 
 United States, and to the duty of immediate emancipation. 
 The adv-ocates of the immediate abolition of slavery in the Gen- 
 eral Confereiioo, had been elected delegates by their respective 
 annual conferences, with strict reference to their opinions on 
 this subiect. 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 subject. Eloquent and able 
 as he was acknowledged to be, he met a staunch opponent in 
 the Rev. W. Winans, of the Mississippi Conference. At length 
 
APPOINTMENT OF MISSIONARIES. 
 
 97 
 
 after a stormy and lengthy discussion of the subject, pro and 
 con, the conference passed resolutions condemnatory of modern 
 aboHtionism, so called. These resokitions were carried by a 
 large majority of the delegates, while a small but respectable 
 minority not only voted against their passage, but opposed 
 them otherwise, as far as they could. 
 
 This General Conference made provision for the publication 
 of several additional weekly periodicals. Several new confer- 
 ences were also formed, and among the latter the Black River 
 Conference, so called, because the Black River — an important 
 stream in Northwestern New York, emptying into Lake Onta- 
 rio near Sackett's Harbor^runs nearly through the centre of 
 it. Several important alterations were also made in the disci- 
 pline, and the conference, having completed 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 1836, 
 the anti-slavery excitement continued not only to exist, but to 
 increase in intensity, especially in the NeAv England States, and 
 in the western part of the 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 different parts of the world, under the 
 direction of the missionary board of managers. Among those 
 thus sent out during the above period, were the Rev. Daniel P. 
 Kidder, as missionary to Rio de Janeiro, accompanied by a 
 male and a female teacher ; Rev^ John Dempster, of the B'ack 
 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 bis 
 return to Africa was accompanied by his friend and colleague 
 
98 
 
 EPISCOPAL METHODISM. 
 
 last named ; Rev. Geo. Brown, a colored local preaclier, to the 
 same field ; Doctor S. M. E. Goheen, as physician, Rev. J. Bur- 
 ton, as teacher, and Rev. W. Stocker, 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 their arrival, were more or less pros- 
 trnted by disease, while nndcrgoini^ 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 plains." In 1831, Dr. Ruter, 
 president of Alleghany College, and two other preachers, 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 bv others 
 who assisted them in planting the standard of the cross in dif- 
 ferent portions of T^xas. The year 183G witnessed the estab- 
 lishment of the first G-erman 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 the United Stat •, and from among these, scores of pious, 
 intelligent Methodist preachers have been raised up, some of 
 whom have since gone to ihe\r 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 care 
 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 
 Mctliodism was celebrated with all due solemnity in all parts 
 of the Methodist Connection in Europe and America. The 
 
 ve| 
 « 
 
 for 
 
 of I 
 
 sr 
 
 m( 
 
 bU 
 
 to 
 
 veil 
 
CENTKNARY OF METHODISM. 
 
 09 
 
 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 with him 
 formed the reproached band of Methodists. During the lapse 
 of a century, God had done great things for this people ; 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 25th day 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 
 were 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 ministers. 
 
 The General Conference of 1840, met in Baltimore — the 
 bishops of the church all being present. There were also sev- 
 eral distinguished visitors from England and the Canadas, 
 among whom may be named the Rev. brethren Newton, Stin- 
 son. Harvard, Richey, 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 aspects, but without arriving at any point 
 whereby the growing agitation in the church could be quelled, 
 and after a session of five weeks, 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 
 
100 
 
 EPISCOPAL METHODISM 
 
 as favored their peculiar views in relation to slavery. That the 
 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 American provinces, many of those who sought 
 admission to the fellowship of the Societies were slaveholders, 
 and as some of them at least, were so involuntarily, having 
 come into possession of slaves by inheritance or bequest, and 
 not having the legal power to manumit 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 discipUne against slaveholding, many masters 
 were received, and in the course of time slaveholding ministers 
 were even allowed to preach. In tlio year 1784, through the 
 advice of Bishop Coke, stringent rules were adopted by the 
 conference which organized the church, against slavery and 
 slaveholding ; and among these rules, one which required every 
 slaveholding 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 months 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 1*796. At the con- 
 ference of this latter year, riles were adopted requiring official 
 members of the church who held slaves to emancipate them ; 
 
RULES RELATING TO SLAVERY. 
 
 101 
 
 and in the year 1800, it was enacted that when any travelling 
 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 
 Bome 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 such regulations in regard to slaveholding as 
 their wisdom might 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-slaveholding 
 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 North. Ministers of different religious 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 
 
 EPISCOPAL METHODISM, 
 
 The attention of the entire nation was solicited to a considera- 
 tion of the subject. The ministers and members of the Metiiod- 
 ist Episcopal Church began to examine the true relation 
 which slavery lu'ld to the religious 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 
 niiiiister, 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 abettors. 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 exbitement on the subject, the agitation still 
 continued. Petitions and memorials were presented by hun- 
 dreds to the annual and general conferences. These petitions, 
 in many cases, were received 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, Jothara ITorton, Cyrus Prindle, 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 imconditional 
 emancipation of all the slaves, especially those held by mem- 
 bers of the Methodist Church, or the expulsion of those slave- 
 holders from the church, and the enactment of rules absolutely 
 
,•!*, 
 
 -SECESSION OF ABOLITIONISTS. 
 
 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 confusion, and to the disruption 
 of the church if not the disunion of the states. Under those 
 circumstances the bishops and leading men in the church 
 thought it to be their solemn duty, as far as they could, to 
 arrest the tide of evil by which the institutions of the church 
 were threatened. Such a course 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 couree of the excitement, not only was a hatred of 
 slavery openly avowed, but of Episcopacy and various other 
 institutions of the church. 
 
 While some, as before stated in the extract made, were wait- 
 ing with patience the acts of the General Conference of 1844, the 
 leading ones among the 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 different parts of New York and New England, 
 and it was no doubt confidently expected by the leading seces- 
 sionists that if a church based on anti-slavery and non-episcopal 
 prinei[)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 yet 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 slavery and Episcopacy. This convention 
 met in the city of Utic.-i, N. Y. on the 31st day of May, 1843, 
 and after some days' deliberation they succeeded in organizing 
 the Methodist Wesloyan Church in the United States. The 
 members who composed this convention were not all ministers 
 or members of the Methodist Episcopal Church, nor had they 
 
104 
 
 EPISCOPAL METKODISM. 
 
 all been such. Large numbers were in attendance from the 
 Reformed Methodist, the Methodist Protestant, and Independ- 
 ent Methodist Churches ; these all united together, and the re- 
 sult was the formation of six annual conferences, with about 
 three hundred preachers (mostly local) and a reported member- 
 ship of about six thousand. 
 
 Candor requires us to state that however promising the 
 affairs of this church miijht have been at the time of its organ- 
 ization, it has not succeeded according to the hopes 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 movehaent. Orange Scott, of whose piety and 
 sincerity we cannot reasonably doubt, after having fought man- 
 fully for the Wesleyan Church, and who, in fact, was the lead- 
 ing spirit among them, has been called to the spirit world. 
 Mr. Sunderland has not onlv ceased to be a minister, but has 
 become a complete visionary and an abettor and agent of the 
 " Spiritual Knockings !" Mr. Horton 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- 
 knowledjife and retrace the same. Mr. King and others 
 having tried the new ship awhile and found it not suitable for 
 their accommodation, 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 blave power and influence, the church at the 
 
TUE GENERAL CONFERENCE OF 1844. 
 
 105 
 
 North would be rent into fragments. Such was the state of 
 things when the time for the next session of that body had 
 arrived. 
 
 SECTION X. 
 
 I 
 
 The General Conference of 1844, assembled in the city of 
 New York. The bishops present were Soule, Hedding, 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 Lawrence County, Indiana, in the 66th year of his 
 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. Hamline and 
 Rev. Edmund S. Janes. 
 
 This conference, in some respects, was the most important, 
 80 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 1*784. 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-abolitionisra 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 located without his consent, in consequence of 
 
 mtmmmmmm 
 

 106 
 
 EPISCOPAL METHODISM. 
 
 his connection witli slavery. Mr. Ilanling was a young man 
 who had been admitted to the travelling ministry but a few 
 years before, and after being thus admitted, contracted inar- 
 riago with a sluveliulding lady, by which he became the nominal, 
 if not the actual owner of slaves. The Haltimore Conference, 
 although situated in slaveholding territory, had never favored 
 the holding of slaves by travelling preachers, but had occupied a 
 conservative position in relation to tho slaveholding principles 
 and practices in the more southern portion of the work, and 
 the ultraisni of the North. They accordingly required Mr. 
 Harding, as a, condition of retaining his 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 before 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 mv.x), 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 Baltimore Conference 
 was sustained. This, however, was but the " beginning 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 proj^iding alternately with the other bishops 
 over the deliberations of the conference, had recently conip 
 into the possession of slaves in a manner similarly to Mr. Hard- 
 ing — by marriage. Upon being interrogated on the subject, 
 the bishop candidly acknowledged all the facts in the case. 
 
%. 
 
 
 TIIR CASE OF OlSnOP ANDREW. 
 
 107 
 
 Whereupon, 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 from 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 conference, the Southern 
 delegation entered a warm protest, which had been drawn up 
 by Dr. Bascom of Kentucky. Tt was signed by fifty-three 
 members from the Southern States, and by seven from the 
 Middle States, in behalf of thirteen annual conferences. la 
 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 being subversive of the union and stability of the 
 church, because it involved a departure 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 116 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, 
 n 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 ani/ means, he shall forfeit his 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 
 
 Wii 
 
^r* 
 
 108 
 
 EPISCOPAL METH0DI8M. 
 
 it was claim*' J as an admitted fact, that ho was elected to the 
 ejiittcopacy in preference to more gifted ministers, because of 
 his not being a slavt holder, and that being elected under such 
 circumstances and with the exj.ectation of his remaining free 
 from all connection with that evil, he had no right to embarrass 
 liis administration by voluntarily connecting himself with sla- 
 very iis an owner by marriage, or in any other manner. 
 
 The reply failed to convince the min<jrity of the propriety of 
 the proceedings in the above case. Indeed, before the reply 
 had been read, a division of the church had been determined 
 upon by the Southern delegation, and there appeared no dispo- 
 sition on their ])art to prevent the threatened disruption, unless 
 Bishop Andrew was unconditionally reinstated in his office. 
 The n)ajority 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 separation was agreed u})on, the substance 
 of which was, that Conferences and Societies on, or near the 
 line separating the slaveholding from the non-slaveholding 
 states, might elect to which portion of the church they would 
 adhere, and that when such election wjis 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 appointing 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 the number of preachers in each ; Provided the several 
 annual conferences by a constitutional majority of three fourths 
 of all the members should concur in removing the sixth re- 
 strictive rule, which declares that the General Conference 
 " shall not appropriate the produce of the Book Concern nor 
 
CONVENTION OF SOUTHERN MINISrERS. ♦ 
 
 100 
 
 of the Chartered Fund to any purpost", other than for the bene- 
 fit of the travel^m^^ supernuiiurary, superaniruated, and worn- 
 out preachers ; their wives, widows, and chilihen." 
 
 Ifavin!^ adopt d the above articles of agreement, and re- 
 quested the bishops to lay the same btffore the annual confer- 
 ences, after the conipletioJi of their business, and an arduous 
 session of six weeks, th<i (Jeneral Conference adjourned to meet 
 again in the city of Pittsburgh, Pennsylvania, on May 1st, 
 1848. 
 
 After tho adjournment of tlie General Conference of 1844, 
 a p^eneral anxiety existed in the Nortli, East, and West, in rela- 
 tion to the course which would be jnirsued 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 pre^ent, if possible, a final separation 
 of the two portions of the church. These hopes, however, were 
 doomed to disappointment. Soon after the return of the 
 Southern delegates, a mode of action was announced by them 
 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- 
 raeiits were made for holding 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 bis 
 adherence to the Church South, and two additional bishops 
 
110 
 
 KPISCOPAL METHODISM. 
 
 were subsequently elected, namely, Capers and Paine. The 
 separatists made no material alterations in the discipline, and 
 such as were made, were rendered necessary by their local 
 circumstances. Commissioners were appointed by this con- 
 ference to treat with the Book Agents and others, in relation 
 to the division of the church funds, and Dr. Pierce of Georgia 
 was appointed a delegate to the General Conference of the 
 Methodist Episcopal Church, to be held in 1848. The name 
 of the new organization 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-slaveryism 
 of the one portion, and the anti-slavery ism of the other ; for 
 although the action of the majority, in the cases of Mr. Harding 
 and Bishop Andrew, were the immediate and apparent cause 
 of separation, yet as every reader will see, the real cause lay 
 back of any such action. It existed in the fixed determination 
 of the South 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 
 1844 — 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 church. 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 as possible, the most un- 
 justifiable means were resorted to by a portion of her ministry, 
 to draw off as many as possible from the Methodist Episcopal 
 Church. One of the leading separatists, Wm. A. Smith, of 
 
 'i 
 
 W 
 
 th 
 
d 
 
 il 
 
 1- 
 
 a 
 
 a 
 
 e 
 
 a 
 
 THE VOTE ON SUSPENSION OF THE SIXTH RULE. 
 
 Ill 
 
 Virginia, held public meetings from place to place along the 
 line, and in the grossest and most offensive manner impugned 
 the motives of the majority. As might be expected, he, and 
 other spirits of congenial nature, succeeded in drawing oflF some 
 from their allegiance to the Methodist Episcopal Church, 
 while the great mass of the members in the free, and many of 
 those in the border slave states, retained their attachment for 
 ihe authority and ministry of the Northern church. 
 
 Meanwhile, the bishops of the Methodist Episcopal Church, 
 in accordance with the instruction of the General 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 tw, so 
 as to allow a division of the funds of the church, according to 
 the plan of separation adopted by the conference of 1844. 
 But although the presiding bishops at these conferences gener- 
 ally advised a concurrence of the latter in the recommendation 
 of 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 measure. The whole 
 number of votes given on this subject was 3,185 ; the number 
 of votes in favor of the alteration was 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 the 
 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 
 
 I 
 
112 
 
 EPISCOPAL METHODISM. 
 
 the South had, in fiict, ah-eady violated the agreement made at 
 the General Conference of 1844 by the above course. But the 
 chief reason which 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 the 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 steps, 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 of 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 as to free 
 the Northern 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 would prefer even to give them the whole rather than 
 remain in connection with them. To use the language of one 
 who thus voted, they "were willing the South should go; 
 and if need be, pay them for going." 
 
 SECTION 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 Bishops Hedding, Waugh, Morris, 
 Hamline, and Janes ; Bishops Soule and Andrew having ad- 
 hered to the Southern Church as before stated. Several distin- 
 guished visitors were present ; and among the latter was the Rev. 
 
SESSION OP 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 the 
 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. Parsons, who preferred a formal claim 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 
 declared 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 the Book Agents 
 in New York be authorized to ask the opinion of eminent 'egal 
 counsel, whether they could legally and constitutionally submit 
 the matter to 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 
 
 mm 
 
 hV 
 
114 
 
 EPISCOPAL METHODISM. 
 
 the stt.Tie ; 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, especially among its members, the policy of 
 the South is to perrjctuate 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 accordingly as the laws will admit. 
 
 * Since the above was written, the Southern claim on the Book 
 Concern has been argued before the United States District Court for 
 the Southern District of New York, Judge Nelson presiding. After 
 hearing the argument the court advised a settlement by arbitration, 
 or some other way. The Book Agents having 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 the 
 Agents would previously admit their right to a division of the funds, 
 and would submit only the question — How much they were entitled 
 to ? — to the decision of the Referees. To this of course the Agents 
 could not submit. 
 
 PI 
 d 
 
 frl 
 
MISSIONS IN OREGON AND CALIFORNIA. 
 
 115 
 
 Having, for the sake of connection, passed over several im- 
 portant facts worthy of notice in the history of the church 
 during the interim of the 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 
 buperintendent 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, however, soon 
 declined, and on the 12th of March following he departed this 
 hfe. 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, and 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 Orfgon and Californian Mission Conference 
 was established on the Pacific coast, and the Rev. William 
 Roberts, of the New Jersey Conference, was appointed superin- 
 tendent of the same. Mr. Roberts, and Rev. James H. Wilbur 
 of the 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 
 
116 
 
 EPISCOPAL METHODISM. 
 
 eighteen missionaries employed by the Board in these fields at 
 the present time. 
 
 In the year 1847, a mission was established in the empire 
 of China by the appointment of the Rev. 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. He was instructed to 
 make the city of Bremen the 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 Germaii for gratuitous distribution. He 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 Board the importance 
 of publishing a Methodist periodical in Bremen, he was author- 
 ized so to do, the Messrs. Baker & Brother of Baltimore having 
 directed the Treasurer to draw on them for the whole expense 
 of press, &c., $500. Since then, other missionaries have been 
 appointed to Germany, and the success which has already at- 
 tended the eftbrts of the Methodist Episcopal Church in this 
 department of her foreign work gives assurance of being able 
 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 i?^ ffrenteen German ministers, or preachers engaged in 
 
 d? 
 C 
 
MISSION OF ST. REGIS. 
 
 117 
 
 the regular work ; eighty-eight local preachers and exhorters ; 
 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 of the Methodist Epis- 
 copal Church South. 
 
 While the efforts of the church were 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 or 
 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 established and sustained by the liberal- 
 ity of the whites. Among these tribes oi 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 inquiry 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 were very pious in the Romanist sense of 
 the word, attending upon all the ordinances and sacraments of 
 the Roman Church, and living a life of debauchery, drunken- 
 
 w taiM 
 
 --Jf 
 
118 
 
 EPISCOPAL METHODISM. 
 
 ness and crime. In the year 1847-8 Rev. Ebenezer Arnold of 
 the Black River Conference, who was laboring on a contiguous 
 charge, providentially was led among them, and after preach- 
 ing to them for a few times the requirements 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 among them, and the succeeding conference wit- 
 nessed the appointment of a regular missionary 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 81,500, 
 being furnished with a fine-toned bell, and having a neat and 
 commodious pars6nage attached, with land for garden, pas- 
 ture, &c., the whole costing not less than $2,000 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 different cities and towns for the benefit of the 
 French, Swedish, Danish, and Norwegian population, and the 
 signs of the times clearly indicate that the Methodist Episcopal 
 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 
 
 r 
 
THE SUNDAY SCHOOL UNION. 
 
 119 
 
 of the Methodist Episcopal Church was organized on the 2d 
 day of April, 1827, but we are hr to infer that the Methodists 
 had no Sundav-schools in their church until tha latter date. 
 At the time of the organization of the church in 1784, the 
 preachers 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 church 
 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 given 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- 
 ince of Canada in the year 1780, during the Revolutionary war 
 between Great Britain and her North American colonies. A 
 number of the soldiers who were sent over to Quebec at that time, 
 
120 
 
 EPISCOPAL METHODISM. 
 
 vrera members of Mr. "Wesley's Societies in England. Among 
 these pious soldiers was a conitnissariat otlicer belonging to the 
 forty-tijurth 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 oftered, 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 England, or of being disbanded in America, chose the latter, 
 and soon scattered themselves over different parts of the prov- 
 ince. But as yet no Society of Methodists had been formed in 
 Canada, Mr. Tuffey thinking it best under all the existing cir- 
 cumstances not to attempt the formation of any Society. 
 
 After the decjaration of peace between the two countries, 
 the tide of emigration 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 Episcopal Church 
 in the United States, engaged a school in the township of 
 Adolphustown, Upper Canada. lie soon began to hold meet- 
 ings for prayer, and exhortation, and in a short time a revival 
 of religion took place, in which some were converted, others 
 were reclaimed, and lukewarm professors were aroused ; but no 
 Societies were formed by Mr. Lyon. 
 
 Shortly after this, an Lishman by the name of M'Carty, who 
 had for some years lived in the United States, and who was a 
 Whitfieldian Methodist, repaired 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. In this great work he 
 was cheered and aided by numerous Methodists who bad 
 either belonged to Mr. Wesley's Societies in England, or to 
 
METHODISM INTRODUCED INTO CANADA. 
 
 121 
 
 the MtthodiBt Episcopal Church in the United States. The 
 success of Mr. M'Carty and tho Methodists wIjo co-operated 
 with him, arouncal as usual the ire of some of the established 
 clergy. A minister of the Church of England meeting one of 
 heso revivalists one day, said to him abruptly, " You are going 
 to hell !" " How do you know that?" " Ah ! I ara sure of 
 it ; for you run out against dancing, card-playing, horse-racing, 
 &c., and you'll go to hell for it." Such being the character of 
 the priests, it is not to bo supposed that the morals of the people 
 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 sheritf 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 
 preachinqf in a private house, four men armed with muskets 
 came to urrest liim. 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 French 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 John 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 
 
 
 J i ..WB I 'i'ffl i . 
 
122 
 
 KPISCOrAL METnODISM. 
 
 Montreal offered to lend him nil necessary assistance in that 
 respect. But before logal redress could be obtained, Mr. 
 M'Carty wius suddenly and strangely missing, and has never 
 been heard of from that time to the present. lie might have 
 been murdered, or what we should prefer believing, he may have 
 been accidentally drowned beneath the green waters of the St. 
 Lawrence. His chief persecutors in Kingston soon ended their 
 career also, the engineer and sheriff both having died in a few 
 weeks afterward, while the militia captain subsequently wrote a 
 confession of his crime, in which he stated that ho 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 stops were taken to secure the services of a Methodist 
 preacher from tine States. At length in 1790 a message was 
 sent to the conferen< o of the Methodist Episcopal Church as- 
 sembled in New York, for a missionary to be appointed for 
 Canada, and the Rev. William Losee 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 townships 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 Kev. Darius Dunham was appointed to 
 this circuit, and Mr. Losee proceeding down the St. Lawrence 
 formed another circuit which was called the Oswegotchie, 
 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. 0. 
 
TUB MISSION OE* DR. DANQS. 
 
 123 
 
 Wooster were tilso appoiiiUMl preachers to tlio Canadian breth- 
 ren, ami thus tl>e cauMO of Mctliodism U'gau gradually to ex- 
 tend itHelf over the UppiT Province, bo that in the year 1800 
 there wvro four large circuits with a nn'inberHhip of eleven 
 hundred and Hfiy unibrnced in a presiding clder^H district, and 
 attached to the New York Conference. 
 
 In the year 1802, Montreal was visited by the Rev. Joseph 
 Sawyer. IJi; found a few persons in that place, who had be- 
 longed to the Methodist Society in the city of New York before 
 the '.evolutionary war. liy these he was cordially received 
 and assisted in procuring a school-room for preaching. A Mr. 
 and Mrs. McGinnis were atnong the first who attached them- 
 selves to the Society in Montreal, and who remained faithful 
 in the cause of Christ and of Methodism during all its vicissi- 
 tudes in that place, until they joined the church trium[)hant. 
 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 ameng the sta- 
 tions of the New York Conference. Mr. Merwin went to 
 Quebec, where he stayed only about six weeks without being 
 successful in organizinof a Society, and he returned to Mon- 
 treal, where he re mied during the rest of the year, and 
 was succeeded th« next year, 1804, by the late Dr. Martin 
 Ruter. 
 
 This same vear 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 pion^^ers in 
 the early days of Canadian Methodism, we will 'ike the liberty 
 of presenting the account Dr. Bangs gives of his introduction 
 to his new tield of labor, as found in his llist* ry of the Metho- 
 dist Episcopal Church. Having reqiusted 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 
 
 smsa 
 
\ 
 
 HP 4 «,/, ^iWPWlfJ 
 
 124 
 
 EPISCOPAL METHODISM. 
 
 way of Kingston, thence up the country along the north-western 
 shore of Lake Ontario to the Long Point Circuit, and thence on 
 through Oxford to the town of Delaware on the river Thames. 
 Here he lodged for the night in the last log hut in the settle- 
 ment, and the next morning as day began to dawn, he arose 
 and took his departure, and after travelling through a wilder- 
 ness of forty-five miles, guided only by marked trees, he arrived 
 at a solitary log hut about sunset, weary, hungry, and thirsty, 
 where he was entertained with the best the house could afford, 
 which was some Indian-pudding and milk 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 under the instructions 
 of two Moravian missionaries. While there, the Indians were 
 called together for worship, which was performed in a very 
 simple manner by reading a short discourse, and singing a few 
 verses of a hymn. The missionaries and the Indians treated 
 him with great respect and affection, and seemed to rejoice in 
 the prospect of having the gospel preached to the white settle- 
 ments on the banks of the river below. 
 
 " About three o'clock p.m., he arrived at the first house in 
 the settlement, where the following convereation 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?' '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 I must have a house to preach in before I get off 
 from my horse.' After a few moments of consideration he 
 replied, 'I have .i house for you to preach in, provender for 
 your horse, and food and lodging for yourself; and you shall 
 be welcome to them all if you will dismount and come in.' 
 
PREACniNO IN A NEW SETTLEMENT. 
 
 125 
 
 Thanking him for his kind offer, the missionary dismounted 
 and entered the hospitable mansion in the name of the Lord, 
 saying, Peace he to this house. A young man mounted his 
 horse and rode ten miles down the river, inviting the people 
 to attend meeting at that house at ten o'clock a.m. of the 
 next morning. 
 
 " At the time appointed the house was filled. When the 
 missionary rose up, he told the people that whenever a stranger 
 makes his appearance in a place the people are generally 
 anxious to know who he is, whence he came, where he is going, 
 and what his errand is among them. ' In those things,' said 
 he, * I will satisfy you in a few words.' He then gave them a 
 short account of his birth and education, of his conversion and 
 call to the 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 worship is to 
 stand up and sing, and kneel in prayer; then I stand up and 
 take a text, and preach while the people sit on their seats. 
 As many of you as see fit to join me 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 they all, without exception, 
 kneeled down. They then took their seats and he stood up 
 and gave out his text, ' Repent ye therefore and be converted, 
 &c.,' and he preached, as he thinks, with the Holy Ghost sent 
 down from heaven. Having concluded his discourse, he ex- 
 plained to his audience his manner of preaching by itinerating 
 through the country, his doctrine, and how supported, &c. He 
 then said, 'All you who wish to hear any more such preaching 
 rise up,' when every man, woman, and child stood up. He 
 then told them that they might expect preaching there again 
 in two weeks." 
 
 He then sent on appointments through the settlements along 
 down the river, and was everywhere received»with great cordi- 
 ality. He proceeded down the shore to Lake St. Clair, crossed 
 

 126 
 
 EPISCOPAL METHODISM. 
 
 over to Detroit and down the shore to Lake Erie, and preached 
 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 of 
 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, arrived, he sailed down the river St. Lawrence and 
 reached Quebec on Saturday morning. Having a few letters 
 of introduction he delivered them, and after great exertions, 
 succeeded in renting a room and in getting it provided with 
 temporary seats during the same day, and on the morrow 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 
 capits.1 of British North 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 influ- 
 ence, as the author of this work, in subsequent years, has had 
 an opportunity of knoAving by a personal residence in the 
 place. 
 
 In the year 1812, the last war between Great Britain and 
 the United States commenced, and in consequence thereof the 
 cause of Methodism in these provinces suffered greatly. At 
 this time the work in the Canadas was divided into two dis- 
 tricts, namely, the Upper and Lower Canada districts, the 
 former of which \%as attached to the Genesee Conference recently 
 formed, and the latter to the New York Contereuce. From 
 
^ 
 
 w 
 
 PROCEEDINGS IN CANADA DURING THE WAR. 
 
 127 
 
 \ 
 
 '^iv' 
 
 each of these conferences the annual supplies of preachers werd 
 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 Ryan, presiding elder of the 
 Upper Canada district, with a few other brethren, remained at 
 his post, 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 
 ] ; Tom time to time until 1815, when peace was declared to 
 tt'O y-'Y of every pious heart. The authority and power in- 
 vested in Mr. Ryan by the necessities of the case, no doubt laid 
 the foundation of the many troubles and dissensions which ex- 
 istf'd for many years subsequently, in which Mr. Ryan was a 
 ch, L 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 line was resumed. Preachers 
 from the United States were again appointed to the Canadas, 
 and were permitted to mingle freely with the inhabitants and 
 preach wherever they could collect a congregation, and as the 
 work had suffered 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 throughout different 
 parts of the provinces. 
 
 Previous to the commencement of hostilities. Bishop Asbu»y 
 in 1811, made a short visit to Canada. He, after atteriding 
 

 128 
 
 EPISCOPAL METHODISM. 
 
 the session of toe New England Conference in Barnard, Vt., 
 crossed the Green Mountains and Lake Champlain, and from 
 Plattsburgh made his way through the wild mess known as the 
 "Chateaug Woods," and passing through "French Mills" 
 (Fort Covii.gton) reached the Indian village of St. Regis. He, 
 from this place, crossed the St. Lawrence to Cornwall, and 
 passed alon:^ up the banks of the latter river, stopping anr* 
 preaching in different places as he went on his journey, until 
 at length he arrived in Kingston, where he tarried several days 
 and i^reached in the new chapel recently erected in that place, 
 with great acceptability to the people. From Kingston he 
 crossed to Sackett's Harbor, 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 cf 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 off 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 places were soon oc- 
 cupied in part by English missionaries, while at the same tim< 
 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- 
 
 > ' 
 
M 
 
 BRITISH AND AMERICAN PREACHERS IN CANADA. 
 
 129 
 
 can Conferences on the other, were made for a redress of 
 grievances. But as in the large Societies, especially the one 
 in Montreal, there wero two distinct classes of Methodists (the 
 English Wesleyan and the American Episcopal), it was not an 
 easy matter to effect 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 pastors remain 
 among them. At the General Conference of the Methodist 
 Episcopal Church in 1816, 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 Epis^^opal 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 slate 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 as above described were supplied with both 
 British and American preachers for a number 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- 
 
 
 ^M 
 
130 
 
 EPISCOPAL METHODISM. 
 
 understanding had taken place between the two bodies in rela- 
 tion to the above matter, and also state that it never was the 
 design of the 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 
 instructio'.i ^.v n to each of their missionaries in i-elation to 
 their acts \yheu brought in contact with the American preach- 
 ers. This document was sufficiently explicit to convince the 
 General Conference that, however 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 Rev. 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. He was received with great respect and 
 cordiality by his English brethren, and after due consultation, 
 and on the recorameridation 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 iliis 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 people in the 
 Canadas, and has been productive of great, and we trust, per- 
 manent good, while it affords 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 Upper 
 
 ♦jl^* '•■'♦:? 
 
 I 
 
INDEPENDENCE OP CANADA CONFERENCE. 
 
 181 
 
 '*^ 
 
 Province having become considerable, a strong desire began to 
 be expressed on the part of many, that 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 affairs. A petition to this effect 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 Mr. Ryan, 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, howev ", in Ht ,lowell, U. C, peace was measura- 
 bly restored for .,.ie time being, through the instrumentality 
 of Bishops George and Hedding, 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 Gession in Pitts- 
 burgh, resolutions were adopted dissolving the compact exist- 
 ing between the Canada Annual Conference, and the Method- 
 ist Episcopal Church in the United States, and authorizing the 
 bishops to ordain a superintendent or bishop for the Canada 
 Conference, whenever elected by the latter. At the next ses- 
 sion of the Canada Conference, held the same year in Earnes- 
 town, U. C, the proceedings of the General Conference in re- 
 spect to the separation having been read and 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 
 
 
V ♦ 
 
 132 
 
 EPISCOPAL METHODISM. 
 
 passed, the presiding bishop rose, and declared that he no longer 
 had any jurisdiction over them, and that they must elect a presi- 
 dent before they could proceed to farther business ; accordingly, the 
 Rev. William Case was elected General Superintendent joro tern. 
 
 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, allowing 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 officer was ever elected. 
 
 The province of Canada being subject to the British crown, 
 a jealousy had long existed on the part 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 satisfaction to the majority of the 
 travelling preachers and members of the Methodist Church in 
 Canada, it produced much uneasiness and dissatisfaction in the 
 breaste of many who were ardently attached to the usages and 
 
 i 
 
PROCEEDINGS OF THE EPISCOPAL METHODISTS. 
 
 133 
 
 ecclesiastical government of the Methodist Episcopal Churcli. 
 While proposals for a union were being made, several conven- 
 tions were held, in which it was resolved, on the part of those 
 dissatisfied with the contemplated arrangements, not to consent 
 to the union, if it should be effected. The most prominent 
 opposer of the union was the Rev. Joseph Gatchel, a super- 
 •innuated 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 Epis- 
 copal Church. Accordingly, in June, 1834, or about eight 
 months after the union, Mr. Gatchel, who refused to consent 
 to it, and retained his name of Methodist Episcopal minister 
 called an annual conference, to be held in Young Street. In 
 answer to the call, several located and local preachers met to- 
 gether, but no member of ^ the Wesleyan Conference obeyed 
 ^he 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- 
 ral Superintendent, ^ro <emj9om At the General Conference 
 thus appointed, Rev. John Reynolds was elected to this office, 
 and at a subsequent General Conference, held in June of the 
 same year, he was elected a bishop, and ordained by the elders 
 present. Since the above period, the Methodist 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 administering 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 Catiadian 
 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 upper province within her field of mission- 
 ary operations, and appointed preachers to the most important 
 places in Canada. This state of things could not long continue 
 without producing the most unpleasant and sometimes violent 
 altercations between the adherents of the.one or the other con- 
 ference, so that with the Canadian Wesleyans, the British 
 Wesleyans, the Methodist Episcopalians, and the remains of 
 the " liyanite" secession, all in operation at one and the same 
 time, all presenting conflicting claims, all liaving 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 Methodist brethren in Canada, 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 Conference, 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 different sections of the province. 
 
 
 
BOOK II. 
 DOCTRINES OP METHODISM. 
 
 ARTICLES OF RELIGION. 
 
 INTRODUCTION 
 
 The doctrines of the Methodist Episcopal Church are prin- 
 cipally embraced in the Twenty-five Articles of Religion, 
 found in the Book of Discipline. These Articles are nearly 
 the same with those of the Cburch of England, and the Prot- 
 estant Episcopal Church in the United States. The principal 
 difference between the Articles of the two latter Churches, and 
 those of the Methodist Episcopal Church, consists partly in the 
 DUrober ; 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 Religion 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 
 
136 
 
 KriSCOPAL MKTIIODISM. 
 
 use of tho infant church, in whicli prayer-book the Articles of 
 Religion were contained as now found, excepting the one re- 
 hiting to rulers, which was framed at the oriranization of the 
 church iti 1784, and shortly after was printed in the form of 
 Discipline ; since which time no change of any importance 
 has been made in any of the articles referred to. 
 
 We have stated, in substance, that these articles embrace 
 the most of tho doctrines of the Methodist 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 
 implication that certain tenets may be inferred ; as, for in- 
 stance — while the doctrine of entire sanctification 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 etn- 
 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 tho 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 #y 
 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 being 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 all who choose to read and judge for 
 themselves ? When a body of Christiana are willing to give a 
 
RKASONfl FOR A WniTTEN CREKD. 
 
 137 
 
 candid, written statement of their religious opinions to the 
 world, BO that these opinions may be compared with the letter 
 of Scripture, and be judged of accordingly, if not an evidence 
 of the correcinens of their faith, is at least a proof of their sin- 
 eerily in maintaining these opinions ; while on the other hand, 
 if a body of professed Christians are unwilling to submit their 
 opinions to the public scrutiny, and as an excuse for so refus- 
 ing, pretend to hold in great abhorrence those who do, tlio 
 reader may rest assured that there is something wrong about 
 the faith of such professed Christians, which renders them un- 
 wiUing to bring their opinions to the test of sound criticism. 
 While, therefore, some professed Christians ch^^ose to dwell in 
 darkness, and keep others in darkness, the design of the Meth- 
 odist Episco|),il Church is to let her light shine, " that others, 
 seeing her" faith and " good works, may be led to glor-^'v their 
 Father in heaven." Hence the design of embodying a a con- 
 densed form the more important doctrines of the Bible, is not 
 for the purpose of making a creed, but of stating a creed al- 
 ready made, by the great Head of the Church ; not for the 
 purpose of leading men astray by giving them an opportunity 
 of knowing and judging of our opinions, but to prevent their 
 being led astray by those who dare not honestly state in writ- 
 ing what are their true sentiments. Besides, a creed may ex- 
 ist as really in an unwritten as in a written form. The Con- 
 stitution of England is unwritten, but it is none the less a Con- 
 stitution ; the Constitution of the United >:■ ttes 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 of the people more fully secured. 
 In like manner, a creed may exist without being written, but 
 wants that definiteness, that clearness, that correctness, belong- 
 ing to the creed which is plainly written, and is confided to 
 the safe keeping of each member of the Church, as a guaran- 
 tee against false doctrine, and heterodox opinions. Hence, the 
 only valid objection which can be raised against the existence 
 
138 
 
 EPISCOPAL METHODISM. 
 
 of written articles of religion in the Methodist Episcopal 
 Church, is not that there are such articles in existence, but 
 that they do not express all that the Church believes ; not 
 that there are too many, but too few. While, therefore, we 
 claim that tlio Articles alluded to embrace all that is funda- 
 mental to Christianity, we freely admit that there are points 
 of doctrine believed by the Methodist Church, which are not 
 as fully stated in these Articles, as they are in our standard 
 theological works. Our object, therefore, will be, to state the 
 doctrines taught in the Twenty-five Articles, and then speak 
 of the other prominent doctrines which are not embraced in 
 the same, but are believed in, and taught by the Church. 
 
 ARTICLE I. 
 
 OF FAITH IN THE HOLY TRINITY. 
 
 " There ia but only one living and true God, everlasting, without 
 body or parts, of infinite power, wisdom and goodness : the maker and 
 preserver of all things visible and invisible. And in unity of this 
 Qodhead there are three persons, of one substance, 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 the Christian religion, and teaches the 
 following cardinal truths : 1st. The existence of God. 2d. The 
 Unity of Ood. 3d. The eternity of God. 4th. The incorpo- 
 riety of God. 5th. The infinite power of God. 6th. The 
 infinite wisdom of God. Yth. The infinite yoodness of God. 
 8th. The creative and preservative acts of God : and lastly. 
 The Trinity in the Unity of the Godhead. It will not be 
 necessary to enlarge on each of these points, we will allude to 
 but two, — the Incorporeity of God, and the Trinity in Unity. 
 
 1. The declaration that God exists " without body or parts" 
 has been objected to by some modern fanatics, who seize on 
 
THE DOCTRINE OF THE TRINITY. 
 
 139 
 
 certain figurative passages of Scripture, wherein God is ppoken 
 of as being possessed of hands, eyes, ears, <fec., and argue from 
 the same that God possesses both body and parts. This in- 
 consistent and blasphemous doctrine was also taught by an an- 
 cient sect of heretics called Antithropomorphites, while it re- 
 mained for the Mormonites of these " latter days," to assert in 
 the most positive terms, that God has both " body, parts, and 
 passions." This idea, however, is opposed to the infinity of 
 God, who, if possessed of body and parts, must have them in 
 possession as finite parts, or as infinite parts of the great whole. 
 If these parts are finite, the aggregate oannot make an infinite 
 being any more than two and two can form an infinite num- 
 ber ; hence God must necessaniy be a finite being, which is 
 contrary to reason and Scripture ; but if each of these parts is 
 infinite in itself, then every part must be equal to the whole, 
 for the whole cannot be 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 ! exist- 
 ing in the one living and true God ! Besides, it is positively 
 declared that " God is a spirit," which declaration stands dia- 
 metrically 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 " there is a spirit 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 by ancient as well as modern heretics, who, because 
 they cannot bring their unassisted reason to comprehend the 
 mode or manner of the divine existence, rashly reject the scrip- 
 tural evidence of such existence as based upon the fiict of there be- 
 ing " three persons in one God, — Father, Son, and Holy Ghost." 
 " We cannot," say the objtctors, " 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 
 
■I 
 
 : I 
 
 ■I 
 
 i 
 
 140 
 
 EPISCOPAL METHODISM. 
 
 fact, however incomprehensible that fact may be to us. Let 
 us illustrate ; the laws of nature and their mode of operation 
 are in many respects totally incomprehensible ; but the fact of 
 their existence we dare not deny, or even doubt. If Wt intro- 
 duce a single candle into a dark rccm there is a ]igut, peifect 
 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- 
 plete in itself, and yet in the aggregate forming but one light. 
 Now an objector might inquire with an air of triumph, "How 
 can there be three distinct and separate lights and yet be but 
 one ?" Our answer would be, " The fact is so ; although we may 
 not be able to explain the manner to your comprehension •,** 
 and so in regard to the triune existence of God, the fact of 
 such existence is clearly established by Scripture, 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 public speaker 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 the ear of e:<.oL )>f the audi- 
 tory as a whole and perfect sound ; so perfect and complete, 
 that were there but one person in the room to listen to it, it 
 could not be more complete than it now is, when heard dis- 
 tinctly by five hundred different persons. Now, although there 
 are seemingly whole 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 app ently into five hundred or even five thousand 
 distinct parts, and yet remain but a single sound ? Again we 
 say, the fact is so ; but the precise mode of its being 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 
 fact is purely a scriptural one, we must seek light and direction 
 on this important subject from the word of God. 
 
 i 
 
THE DOCTRINE 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 Historv. " Ir. the bejiliininfj 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 us 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 anyv/here 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 man like unto his brethren ; but still, as the 
 apostle plainly declares, " he took not upon him the nature of 
 angels, but the seed of Abraham ;" hence the nature of men and 
 of angels is totally different and distinct, and consequently the 
 image of God, and of man who was made in the image 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 image 
 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 passnge in John 
 xii. 40, compared with Acts xxviii. 25, in which passages the 
 existence of the Trinity is not only expressed, but expressed in 
 such a manner as to leave little room for doubt of there being 
 three persons, and but three in the Godhead. Our limits will 
 
^ ; I 
 
 I i 
 
 
 1f 
 
 ^f' 
 
 142 
 
 EPISCOPAL METHODISM. 
 
 not allow U3, however, to enlarge our comments on these passa- 
 ges, and we can jnly refer the reader to a few more passages 
 from the New Testament in support of the doctrine taught in 
 this Article. 
 
 In Matt. iii. 18^ vhere the baptism of Christ is recorded, we 
 have first the ptrson of the Son going up from the water; 
 second, the Spirit m i^,^ form of a dove descending and lighting 
 upon him ; third, the voice of the Father saying, " This is my 
 beloved Son;" and in Matt xxviii. 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, <fec., 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 unity 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 like the present, is also supported by the clearest 
 and most substantial proof. 
 
 
 C. 1. 
 
THE DIVINITY OF CHRIST. 
 
 143 
 
 ARTICLE II. 
 
 OF THE WORD OR SON OF GOD, WHO WAS MADE VERY MAN. 
 
 m 
 
 "The Son, who is the word of the Father, the very and eternal God, 
 of one substance with the Father, took man's nature in the womb of 
 the blessed virgin ; so that two whole and perfect natures, that is to 
 Bay, the Godhead and manhood, were joined together in one person, 
 never to be divided, whereof is one Christ, very God, and very man, 
 who truly suffered, was crucified, 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 also the object of his sufferings and death — " to 
 recoticile his Father to us," &c. In relation to the first point, 
 it 03ay be sufficient to present 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, "Prepare 
 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 prophet Esaias, saying, ' The voice of one 
 crying in the wilderness, 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." Isa. ix. 6, 
 Christ ib called the 'Mighty God." 1 Tim. iii. 16, "God 
 manifest in the flesh." Tit. ii. 10, " God our Savio ir." 1 John 
 V. 20, " The true God." Acts xx. 28, " God who purchased the 
 Church with his own blood.' 1 John iii. 16, "God who laid 
 down his life for us." John xx. 28, " My Lord and my God." 
 Rev. xix. 16, " King of kings, and Lord of Lords." These vari- 
 ous titles ascribed to Christ, prove beyond a doubt his divinity, 
 and if it is said that Christ is God, but not the supreme God, 
 
H i 
 ( 
 
 
 
 N 
 
 li 
 
 » 
 
 ■ f. 
 
 ■ I 
 
 t ■ 
 
 ^H 
 
 144 
 
 £:>ISCOPAL METHODISM. 
 
 it reduces the advocates of such belief to the necessity of ad- 
 mitting that there are two distinct Gods, a superior lUid iaferior 
 one, which admif^sio) uould contradict other pasprgcs of iloly 
 Writ which dt-claro I'lat there is but " One God. ' 
 
 2. Divine aitribulcH are ascribed to Christ (I) Eternity. 
 Isa. ix. 6, "The everlasting Father." Rev. i. 11,'- Alpha ;iiid 
 Omega, tiie firet and the last." (2) Omnij I'tence. Kev. i. 8, 
 "Almighty." Cul. i. 17, ^'By him all things consist." (3) 
 Omnipresence. Matt, xxs lii. 20, " Lo, I am with you alway, 
 even unto the end of the world." Matt. x> iii. 20, " For where 
 two or three are gathered together in my name, there am ' 'U 
 the midsL,'' 
 
 3. Dit'inc acts are ;'.scrlbed to Christ. " All things were 
 made by bin; nnd ^viLhout him was not anytliing made that 
 was made. IV-r by him were all things created that are in 
 heaven, ar.d 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 liim." Ihe latter clause 
 of this passage is fatal to the opinion that Christ acted as the 
 Crtv'itor in a delegated capacity, or that he made the things 
 that are made, as the agent of the Supreme Being. These 
 things were not only "created bt/ him," but "for him," " 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 thai, " All men sliould 
 honor the Son, even as they honor the Father." Hence 
 Stephen prayed, saying, " Lord Jesus receive my spirit," and 
 on the a'«cension 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 represented as 
 worshipping the " first begotten" of the Father. 
 
 6. Jesus Christ forgave sins; an act which c • \ only be 
 exercised by Go I himself, for, "Who can fjrf!;;ve m\ but God 
 
 ,v- 
 
THE DIVINITY OP CHRIST, 
 
 145 
 
 ni 
 
 lings 
 'hese 
 "and 
 
 ;aril7, 
 rd thy 
 of Je- 
 \ould 
 lence 
 ." and 
 Not 
 •eceive 
 ted as 
 
 ily be 
 ,t God 
 
 
 only ?" Yet Christ in many instances forgave sin^, not as a 
 delegated agent, or proxy, but as Ood ; and unless be was the 
 " very God," he must Lave usurped the power which belongs 
 to God alone, a supposition at ouce blaspheraous 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 Article 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 
 Bufferings, &c. One 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 appears 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. In the latter case we 
 see him " bearing our sine in his own body on the tree ;" as 
 dying, the just /or 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, &c." — as having 
 " died for our sins" — as being " made sin (a sin-offering) for \is" 
 — as tasting " death for every man." Now, in what sense Christ 
 was 1 S;iviour, we may safely leave to the unbiassed judgment 
 of the reader after he shall have examined the above quota- 
 tions, and we may simply affirm that if the sacrificial nature 
 of Cnrist's sufferings and death are not taught in the Scrip- 
 tures, then is uothing taught, and language is without a 
 meaning. 
 
 But I'le arti'-le asserts that the object of Christ's death was to 
 " reconcile the Father to us." An ol»jection has been raised to 
 the use of this expression on the ground that it is man, and 
 not God that is reconciled. Let it be understood, however, 
 
( 
 
 r 
 
 146 
 
 EFISCOFAL METUODISM. 
 
 that the reconciliation is mutual between the parties, and the 
 objection vanishes. That there is reciprocal hostility between 
 offended Deity and oflfending man is clearly susceptible of proof. 
 Rom. V. 10, " For if when we were enemies, we were rec- 
 onciled to God by the death of his Son ; much more being 
 reconciled, we shall be saved by his life." Here the reader will 
 observe that the act of reconciling is ascribed to God and not 
 to man ; for the reconciliation is eflfected while men are " ene- 
 mies" to God ; that is, while man is in a slate 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 prophet, 
 *' God is angry with the wicked every day," and also all those 
 Scriptures which speak of . '• " wrath of God resting on the 
 children of disobedience," •.vl>i,.h p' '.nly show that God the 
 Father is reconciled to th.. fii.MiiOj' as v. sinner, while he can be 
 "just and yet the justifier ot tueia that believe." As the ex- 
 tent of the atonement is not clearly expressed in the Article, 
 ^e will leave this point for future reference in our remarks oa 
 Article XK, 
 
 AKn<:jy, m. 
 
 4 
 
 
 OP THE RESURRECTION OP CHRIST. 
 
 m 
 
 ii 
 
 h 
 
 fi 
 
 ':)■ 
 
 '|i 
 
 H 
 
 " Chrisi did truly rise again from the dead, and took again his body 
 with all things appertaining to tho perfection of 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 Christians ; 
 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 suj)port then of the latter doctrme w© 
 offer a few scriptural arguments. 
 
THE RESURRECTION OP CHRIST. 
 
 147 
 
 body 
 
 lere- 
 
 to 
 
 irist 
 
 ins; 
 
 to 
 
 Ithe 
 
 1. The Scriptures universally speak of the judgment as 
 being yet in the future. " God shall bring every work into 
 judcrTrient." " For we ^ust all stand before the judgment- 
 seat of Christ." " For we must all appear before tho "udgment- 
 seat of Christ." Those Scriptures evidently show that the 
 judgment of men does not take 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 
 wtorld." " 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 ppeak shall judge him at tho 
 last day." If then the judgment is on an " appointed day" — 
 on the " great day" — on the " last day," ii is evident that it 
 cannot be on every day or hour that the sinner may live on 
 earth. 
 
 8. The Scriptures represent the judgment of former gene- 
 rations of men as yet in the future. " It shall be moi • tole- 
 rable for the land of Sodom and <' omorrah in the day of judg- 
 ment than for that city." " And chou, Capernpum, it shall be 
 more tolerable for the land of Sod': m in the day of judgment 
 than for thee." " The queen of the south shall rise in the 
 judgment with this generation and condemn it." "The men 
 of Nineveh shs^U rise up in the judgment vith this generation," 
 &c. In these passages we iind 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 Scriptures speak of the judgment as being v^t'^r 
 deatb. " Who shall judge ^ne quick and dead at his appear- 
 ing." " Who shall 'jive account to him that is ready to judge 
 the quick and dead." " And I saw the dead, small and great, 
 filund before God ; and the books were opened, and the dead 
 were judged out of the things which were written in the books 
 accr rding to their work^." " It is appointed unto men once to 
 
148 
 
 TioCOPXL METHODISM. 
 
 
 die, and after this the judgment." No sophistry or misinter- 
 pretation can do away the force of these passages as they relate 
 to that great event, the judgment of mankind. 
 
 6. The day o^ jutl^jnent is connected with the second 
 coming of Christ, see Matt. xxv. 31-46 ; and with the end of 
 the world. " liut the heavens and the earth that are now, are 
 kept in stoie, reserved unto fire, against the day of judgment, 
 and perdition of ungodly men." " And I saw a great whitf. 
 thron'., and him that sat on it, frovn hose 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 
 iVv) Article is clearly established. Remarks in relation to the 
 eternal punishuieat of the wicked will be reserved for a future 
 Article. 
 
 ARTICLE IV. 
 
 li 
 
 OF THE HOLY GHOST. 
 
 Ill 
 
 a 
 
 " The Holy Ghost, proceeding from the Father and the Son, is of 
 one substance, majesty, and glory with the Father aad the Son, very 
 and eternal God." 
 
 Remarks on the doctrine taught in this Article need not oe 
 very extended, as the doctrine of a Tiinity in Unity, and of the 
 proper and essential divinity of .esus 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 Chri t, 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 ac ons and words, however, which 
 are ascribed to the Spirit are - idence that he acts, moves, &c. 
 distiv.ctly from the Fathe»' anrt the Son. "The Spirit of God 
 moved upon the face of the waters," " The Spirit searcheth 
 
TUE HOLY OHOST. 
 
 149 
 
 06 
 
 the 
 to 
 ine 
 
 pons 
 the 
 no 
 lich 
 &c. 
 rod 
 eth 
 
 all thinf^s, even the deep things of God." " My Spirit shall 
 nut always strive with man." These passages indicate person- 
 ality ; and otluT pa>sagos ascribe divine titles, acts, attributes, 
 and worship to the Sj)irit of God, which prove that while he is 
 distinct an 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 filled thine heart to lie to the 
 Holy Ghost? 'Jhou hast not lied unto men but unto God." 
 Here tiie Spirit is expressly called God, for in lying to the Holy 
 Ghust, Ananias had lied to God. 
 
 2. i Hvine attributes are ascribed to the Holy Ghost. 
 "Eternal Sinrit." "Whither shall I go from thy Spirit," &c. 
 "The Spirit searcheth all things," &c. He is also called the 
 " Spirit of truth," " Spirit of grace," " Spirit of holiness," &c. 
 
 y. Divine acta are ascribed to the Holy Spirit in Job xx.\iii. 
 4 ; it is said, "The Spirit of God hath ma<le 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 
 Lave been "quickened," brought to life " by the Spirit." 
 
 4. The form of Christian baptism is an evidence of the 
 personality and di\inity 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. When a distirsotion 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. 
 
150 
 
 EPISCOPAL METHODISM. 
 
 ARTICLE V. 
 
 THE 8UFFICIENCV OF THE HOLY SCRIPTURES FOR SALVATION. 
 
 • 
 
 " The Holy Scriptures contain all things necessary to salvation : so 
 that wluitsoever is not roiiil tiiurein, nor may be provuil thereby, in not 
 to be required of any man that it should be believed as an article of 
 faith, or be thought requis^ite or necessary to salvation. In the name 
 of the Holy Scriptures we do underHl ind, those canonical books of the 
 Old and New Testament, of whoso authority was never any doubt in 
 the Church." 
 
 "Tub Names of the Canonioal Book9. 
 
 Genesis, 
 
 Exodus, 
 
 Leviticus, 
 
 Numbers, 
 
 Deuteronomy, 
 
 Joshua, 
 
 Judges, 
 
 Ruth, 
 
 The First Book of Samuel, 
 
 The Second Book of Samuel, 
 
 The First Book of Kings, 
 
 The Second Book of Kings, 
 
 Tiie First Book of Chronicles, 
 
 Tlje Second Book of Chronicles, 
 
 The Book of Ezra, 
 
 The Book of Nehemiab, 
 
 The Book of Esther, 
 
 The Book of Job, 
 
 The Psalms, 
 
 Tlie Proverbs, 
 
 Ecclesiastes or the Preacher, 
 
 Canticles or the Songs of Solomon, 
 
 Four Prophets the greater, 
 
 Twelve Prophets the less. 
 
 " All the books of the New Testament as they are commonly receiv- 
 ed, we do receive, and account canonical." 
 
 The Article of religion now under consideration is of great 
 inoportance to the Christian Church, for as a curse is pro- 
 nounced against those who add to, or take from the complete 
 canon of Holy Writ, it cannot be a matter of indifference 
 whether we receive more than what God has revealed, or 
 whether we receive less than he has revealed. On the one 
 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 Roman- 
 ists and Mormonites claim other writings as standards of equal 
 
THE HOLY BCRIPTUBK9. 
 
 161 
 
 autliority with the books of Scripture emhrncod in the fibove 
 catjilojTUo. Tim former not only claim tlio apocryphal books as 
 a purtii)H of tluj ('.monical Scriptures, but assort also that tra- 
 dition is equally biiuling on uiankiiul with tho Scriptures of the 
 Old and Now Tostamonts ; whilo tlio Mormons claim for their 
 goldon Hiblo tho samo, if not j^reater authority than they claim 
 for tho Word of God, as contained in the books of Moses, tho 
 Prophets, and tho New Tostamont. Tho Methodist Church 
 disclaiming all these, asserts that tho books of the Old and New 
 Testaments are the "only rule of faith and practice," and " that 
 whatsoever is not read therein, nor may be proved thereby is 
 not to bo required of any man, or be thought necessary to 
 salvation." Thus while care is taken not to "add to" the 
 Word of God, equal care is taken not to take away from the 
 Word of God, as the manner of some is, for it is a well-known 
 fact, that semi-infidelity, under the guise of Christianity, has, 
 and does reject a portion of the Word of God. The books of 
 Job, Songs of Solomon, Eccleaiastes, and Revelation, 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 unadulterated Word of God. It may 
 also bo added, that while all the books of the Old and New 
 Testaments are received as genuine by the Methodist Church, 
 80 the common rendering of the Scriptures into the English 
 language by King James's translators is acknowledged to be 
 sufficiently correct. No attempt has ever been made by the 
 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 been 
 to bring the latter up to the Bible, and she denies the propriety 
 of altering or changing the reading of the sacred text by any 
 man or any body of men for the sake of propagating more 
 rapidly their sectarian views and sentiments. 
 A few remarks in relation to the uncorrupted preservation 
 
I ! 
 
 152 
 
 EPISCOPAL MKTIIODISM. 
 
 i i 
 
 of the books of the Old and New Testaments may not be out 
 of place. In proof of the preservation of the former, the follow- 
 ing ara^uments have been presented by distinguished writers: 
 
 1. The Jews were divided into a number of sects, each one 
 being exceedingly jealous of the others, as much or more so 
 than Christian sects are in relation to each other, consequently 
 neither sect could adulterate or mutilate the Old Testament 
 Scriptures without detection and exposure. 
 
 2. The Jews, with all their faults, had a great veneration for 
 the Scriptures. Every word and letter in the different books 
 was counted and recorded, so that even the alteration of a single 
 letter could not well escape detection. 
 
 3. Our Saviour when upon earth was not slow in reproving 
 the different sects among the Jews for their various faults in 
 relation to faith and practice, but he nowhere accuses them of 
 altering or mutilating the Word of God — an evidence that they 
 had not done so. 
 
 4. Since the Christian era, both Jews and Christians have 
 had copies of the Old Testament Scriptures ; these, on being 
 now compared together, are found to agree with such exactness 
 as is truly wonderful, and which proves their uncorrupted 
 preservation until the present time. 
 
 In relation to the preservation of the New Testament Scrip- 
 tures in an uncorrupted state we have the following proofs : 
 
 1. The number of Christian sects existing since the days of 
 t^e apostles, each having copies of the New Testament and 
 watching each other with unwearied vigilance, so that had an 
 attempt been made by any one or more sects, to change or 
 alter the commonly received version, the other sects would 
 have imrcediately sounded an alarm ; as may be illustrated by 
 the case of the Baptists in modern times, some of whom, in 
 their zeal for immersion, have translated the Bible, so as to 
 correspond with their opinions in that respect ; still it is evident 
 that such translation can never be adopted to any very great 
 extent, and that the alteration of the commonly received ver- 
 
THE OLD TESTAMENT. 
 
 153 
 
 not be out 
 the follow- 
 w liters: 
 , each one 
 p more so 
 isequently 
 restament 
 
 ration for 
 mt books 
 ►f a single 
 
 reproving 
 faults in 
 them of 
 
 that they 
 
 ins have 
 \>n being 
 xactness 
 )rru2)ted 
 
 t Scrip- 
 
 sion of the Bible cannot be made without the fact becoming a 
 matter of public notoriety and exposing the agents in the mat- 
 ter to the reproof of other Christian sects. 
 
 2. The earliest copies of the several books of the New Testa- 
 ment were written in the Greek language. Several translations 
 were made at an early period of these several books into other 
 languages. The latter have been compared with the former, 
 and are found to agree. 
 
 3. The manuscript copies of the New Testament are very 
 numerous ; three hundred of them were compared together by 
 the celebrated Griesbach, and although there were found vari- 
 ous readings, as might be expected, yet not a single doctrine 
 or fact is affected by such variety, the difference consisting 
 mostly in the use of diflerent words or phrases to convey the 
 same meaning. From these, ajd other considerations, the 
 Methodist Episcopal Church, with Protestant denominations 
 generally, believing in the authenticity of the Scriptures of the 
 Old and New Testaments, and of their sufficiency as a rule of 
 fiiilh and practice, practically adopt the motto, " The Bible, the 
 whole Bible, an 1 nothing but the Bible." 
 
 ARTICLE VL 
 
 OF THE OLD TESTAMENT. 
 
 " The Old Testament is not contrary to the New : for both in the 
 Old and Now Testaments everlasting 1 fe is offered to mankind by 
 Christ, who is the only mediator between God and man, being both God 
 and man. Wherefore they are not to be heard who feign that the old 
 fathers did look only for transitory promises. Although the law given 
 from God by Moses, as touching ceremonies and rites, doth not bind 
 Christians, nor ought the civil precepts thereof of necessity be received ia 
 any commonwealth ; yet, notwithstanding, no Christian who soever ia 
 free from the obedience of the commandments, commonly cal cd moral." 
 
 This Article teaches : 1st. The agreement of the Old and 
 New Testaments in relation to the great plan of human re- 
 
I- 
 
 154 
 
 EPISCOPAL METHODISM. 
 
 i f(. 
 
 Mi 
 
 !{[ 
 
 l: 
 
 demption by Jesus Christ. 2d. The possibility of salvation for 
 the inhabitants of the Old or 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 law. 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 
 sixteenth, and during the seventeenth centuries in different 
 parts of Europ'3, and which has been partially revived within 
 the present century by a sect called "Perfectionists." This 
 system of faith teaches in substance, that as Christians are not 
 under law, but under grace, it is not required of thera 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 imagined, and it is perhaps owing to the latent existence 
 of this kind of belief, that there exists among Christians so 
 called, so little regard 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, I 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 on-j of these least commandments, and shall teach men 
 so, 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 among Catholics or Protestants, which 
 nullifies or abrogates any one of the commandments of the 
 moral law, is not of God, and is to be abhorred and discoun- 
 tenanced by every true Christian. 
 
 » . 
 
ORIOINAL SH,-. 
 
 153 
 
 AETICiE VII. 
 
 OXIOISAL OR BIRTH SIU. 
 
 "Original „•„ sia„,,,„, 
 
 P«l"K.a.„ Oo v„i,„j. ,.ik, t„t i, i, ",,', '"""'""S "' Adam („, „„ 
 
 "«.., thai „at„,.„„; i, engen , t'd : T °P''™.°f *<= nature of every 
 
 »»" .» very far g„,.e f,.„„»„,,ig , ,1 rl e! "*'■"'« "^ '^<'™. "'-.eby 
 
 '"*n«J to e,i,. a„j „,„j ,„„;; ™;;f "™"-. anJ of UU own „.,„e 
 
 «'"% H Bntish monk, who uZin ^ , """"^ "••"" l'"''- 
 
 "■•">kind are bom i„ o 41,0 111 ' '"'' "•"" ""'S'" "'"t 
 
 A<1.-, when ho fct 1 t:f7r^''"^P°"^<l-™ 
 «■■eator, and that they have T hi ^' "'"' ''""<■ "^ ''« 
 ■ndependent of the inLnaTCr ?' *' """"■"' "^litr 
 
 P-' of their sins and ^t .^^ to "f 1 "", "°'^ ^P'"'- «» ■•- 
 "'"■«• As the latter d ". rt h' ''«"" "' ^'"'^ »d 
 P;-tie„h.rl,i„ the followi,^ Tr ie ' 177',?'^'' '» "«'™ 
 *e sentiments tanght i„ i:Zt2:1 ''""' '"^ ™'^ '^ 
 
 totally and continually n , ned 2^" "', T '' *"' -"^ '^ 
 fe,and as Adam bega a „„ ^ ;"^- '""" ^ 'i^^ begets 
 descendants of Adam nartak; " ,1 °™ '"""'' ^° '■'" *« 
 -»t-ally and .necessarily ra'rll "™° """""'y "»"'™. ^ 
 tie fountain from which it flows T T""'" °' *^ "''"™ °f 
 ""3 Article of .he church Id • , •' "" ""^ Cachings of 
 -bundantly supported WScrr '?" """'" ^^""a »- 
 Roma„s,Pa„,'4J,J^,«;;i*'- '",«"' Epistle to the 
 we made sinner." Refo.L """ ,"'"'" t'i^bedience many 
 ""<! to the fact that s,t , ,"■" '""<''' '» A-J™'" sin! 
 
 8"i" and condemn'i' rfe'"™r'" '" ^---d-.^ ia 
 '" support of this doctrine " tI ° ^'^'^'^ ™" t" gi™» 
 '2 "°'- ^""^ beart is deceitful above all 
 
.1' 
 
 'i : 
 
 r 
 
 
 156 
 
 EPISCOPAL METIIOUISM. 
 
 things and desperately wicked." And God saw the wickedness 
 of man that it was great in the earth ; and that every imagina- 
 tion of the thoughts of his heart was only evil continually." 
 " Out of it," the heart, "proceed evil thoughts, murders, adul- 
 teries, fornications, thefts, false witness, blasphemies." " The 
 carnal mind is enmity against God : for it is not subject to the 
 law of God, neither indeed can be." " Behold I was shapen 
 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 gospel economy proceeds on the ground ot 
 man's natural depravity, and not merely on the fact that man 
 is a voluntary transgressor. 
 
 ARTICLE VIII. 
 
 OF FREE WILL. 
 
 " The condition of man after the fall of Adam is such that he cannot 
 turn and p'-epare himself, by ]\i3 own natura' strength and works, to 
 faith and calling upon God ; wherefore we have no power to do good 
 works, pleasant and acceptable to God, without the grace of God by 
 Christ preventing us, that we may have a good-will, and working with 
 us, when we have that good-will." 
 
 This Article of religion stands opposed to the doctrine advo- 
 cated by the Pelagians and semi-Polagiaus, who teach that 
 man has power in, and of himself, independently of the work- 
 ings of the Spirit of God, to repent, believe, and obey the gos- 
 pel ; and that as a free moral agent, he has power to comply 
 with all the requirements of the law and gospel, without the 
 aid of the Holy Spirit. While, therefore, the doctrine of free 
 moral agency is by no means repudiated or denied by this Arti- 
 cle, neither is denied by the commentators and ministers of the 
 
 
FREE WILL. 
 
 157 
 
 ickedness 
 i 111 agin a- 
 tinually." 
 ers, adul- 
 ,'' " The 
 ect to the 
 IS shapen 
 3." " Sin 
 is, in rnv 
 bundantly 
 ■e remark 
 rround ot 
 that man 
 
 t he cannot 
 
 .1 works, to 
 
 to do good 
 
 1' God by 
 
 irking with 
 
 j-ine advo- 
 
 feach that 
 
 the work- 
 
 the gos- 
 
 comply 
 
 Ihout the 
 
 le of free 
 
 Ihis Arti- 
 
 irs of the 
 
 Methodist Church, yet it is not adopted as an Article of belief, 
 involving the natural 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 w:an may convert himself, or change his 
 own heart, is certdinly 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 S{)irit of God, but the Spirit " 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 God by Christ" must prevent, that is, go befjre us, 
 " that we may have a good-will," and when that good-will is 
 possessed, 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 disdples 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, " By grace are ye saved through faith ; 
 and that not oi yourselves ; it is the gift of God." Maii, also, 
 in many portions of Scripture, is represented as being " dead," 
 *' asleep," &c., which expressions convey an idea of utter help- 
 Ipssness and natural inability, while the exhortations, commands, 
 warnings, threatenings, and promises, all prove, that notwith- 
 standing man's natural innhility to repent, and obey, a gra- 
 cious ability is imparted to all men for that purpose. 
 
■it-f-W 
 
 ■ I 
 
 s 
 
 .id 
 
 168 El'IRCOPAL METHODISM. 
 
 ARTICLE IX. 
 
 OF THE JUSTIFICATION OF MAN. 
 
 " We are accounted rightcoua before God only for the merit of our 
 Lord and Saviour Jesus Christ by faith, and not for our own works or 
 desorvings : wherefore, that we are justified by faith only, is a most 
 wholesome doctrine, and very full of comfort." 
 
 Tho doctrine of justification by faith alone, was the great 
 point of contention between Martin Lutl'or and bis Komish 
 brethren. It was in fact tho groat distinguishing doctrine of 
 the lleforniation from Popery ; and while popery still maintains 
 its position, and a portion of the protestant church are hasting 
 with rapid strides to "liome," it is well for us that the doctrine 
 of justitication 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 tho 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 he cannot rest to cease from this object. 
 Well then, I, Doctor Martin Luther, an unworthy evangelist of our 
 Lord Jesus Christ, do confess this article, ' that faith alone, Avithout 
 works, justifies in the sight of God,' and I declare that in spite of tho 
 Emperor of the Romans, the Emperor of the Turks, the Emperor of 
 the Tartars, the Emperor of the Persians, the Pope, and all the cardi- 
 nals, bishops, priests, monks, nuns, kings, princes, nobles, all the world, 
 and all the devils, this doctrine shall stand unshaken forever ! that if 
 they will persist in opposing this truth, they will draw upon their 
 heads the flames of hell. This is the true and holy gospel, and the 
 declaration of me. Doctor Martin Luther, according to the light given 
 unto me by the Holy Spirit." " I repeat it once more : let all the 
 evil spirits of er rth and hell foam and rage as they will, this is nev- 
 ertheless true." — History of Reformation, page 172.'' 
 
GOOD WOUKS. 
 
 169 
 
 Hence, baptism, peuance, induli^ences, &c., 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 faith alone, 
 let him be accursed." Such is the lioman system of justifica- 
 tion, which stands diametrically opposed to the plainest declar- 
 ations of Scriptuie. "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 faith, and follow 
 after justification, cannot put away our sins, and endure the aeverity 
 of Olod's judgments, yet are they pleasing and acceptable to God in 
 Christ, and spring out of a true and lively faith, insomuch that by them 
 a lively faith 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 as before justification, good works are impossible, 
 so, after justification, they are indispensable to the existence of 
 a lively faith. It may tlierefore 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, cannot 
 perform works pleasing and acceptable to God ; and why ? be- 
 cause " whatsoever is not of faith," a lively, saving, operative 
 faith, " is sin," and because, that " without faith it is impossible 
 to please God," and because the " carnal" or unrenewed " mind 
 
I 
 
 ■■J 
 
 ■I 
 
 ri ii 
 
 r I 
 
 jl 
 
 i 
 
 n 
 
 160 
 
 EPISCOPAL METH0DI8M. 
 
 is not subject to the law of God, neither indeed can be ;" and 
 beca^oB " they that are in the flesh cannot please God." These 
 plain and pointed texts of Scripture conclusively prove, that bo- 
 fore justification, or reconciliation to God, the works of the sinner 
 are evil, and only evil, and that continually. But it may be 
 objected, " that a work may in itself be good, even while per- 
 formed by a rebel against God ; that a wicked man may sacri- 
 fice his life for the s i'. ^ of saving from death a fellow-creature." 
 Tliis may be so ; but it should be remembered that tiie 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 difference 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 acta, be governed and 
 influenced solely by motives of pnde, vain-glory, self-interest, 
 regard to character, comi)liance 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 fruits of faith ;" they are also the evidence of faith in 
 a collateral sense. Where these works are not performed, no 
 evidence is given of the existence or exercise of faith in the 
 heart. " By their fruits ye shall know then- '' He that com- 
 mitteth 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 life are the necessary results of faith in God. and an 
 evidence of beinix God's children. 
 
•<*4 
 
 W0HK8 OF SUPEREROGATION. 
 
 161 
 
 ARTECLE XL 
 
 Oi.' WORKS OF SUPEREUOOATION. 
 
 " \ jluntary Tvorks, besides, over and above God's commandments, 
 •which are called works of supererogation, cannot be taught without 
 arrogancy and impiety. For by them men do declare that they do 
 not only render unto God as much as they are bound to do, but that 
 they do more for his sake than oi bou.iocn duty is required: whereas 
 Christ saith plainly. When ye have done all that is commaaded of you, 
 Bay, we are unprofitable servants." 
 
 T^^o doctrine of this Article is at variance with tlio faith and 
 »;refcensions of the Romish ChUich, 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 
 overworh, is at once preposterous and unreasonable. How can 
 a man who owes all he has and all he is to God, whose time, 
 talents, influence, obedience, all belong unreservedly to his 
 Maker — who is required to keep tbo whole law in every point, 
 and who, if he does so, is after ill an unprofitable servant — 
 how can such an one do more thnn God requires ? The 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 indulgenc "," the "thirty pieces of 
 silver," by which Christ is daily betrayed, and God is hourly 
 robbed of his glory. 
 
 ARTICLE XIL 
 
 OF SIN AFTER JUbiiFICATION. 
 
 "Not every sin willingly comniitted after justification is the sin 
 against the Holy Ghost, and 'mpardonablr. Wherefore, the grant of 
 repentance is not to be denied to such as I'all into ain after justification : 
 after we receive the Holy Ghost, we may depart from grace given, and 
 fall Into sin, and by the grace of God rise again, and amend our lives. 
 
k * 
 
 162 
 
 EPISCol'AL METHODISM. 
 
 And therefore they are to be condcnmcJ who fiiiy they can no more sin 
 as long n thoy live lierc : or deny the peace of forgiveneds to such as 
 truly repi " 
 
 Our Saviour, when on earth, spoko of tbo '* sin against the 
 Holy Ghost" as being unpardonable ; u.-. 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 bo 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 wrouglit by Jesus Christ to the agency 
 of the devil ; as in the case of those who accused the 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. 16, 
 " There is a sin unto death ; I do not say that he shall pray 
 for it," and we believe the same idea is intended to be convey- 
 ed by t)io apostle Paul, when, in speaking of those who had 
 bee: onco enlightened, &c., says, "It is impossible to renew 
 tbf'.'i Dgaia unto repentance, seeing they crucify to themselves 
 the ^or\ r.f God afresh, and put him 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 
 Ghost; a good man may fall into sin, lose bis 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 no more sin as long as they live here." 
 
 I 
 
 Hi 
 
THE CHURCH. 
 
 163 
 
 The object of this part of the Article is to guard men against 
 the foolish and dangerous doctrine, that after justification a 
 person may do what ho pleases and still retain his justification ; 
 that Ik may, as a child of God, commit adultery, fornication, 
 murder, «fec., and yet these acts not be considered sinful in the 
 sight of God, because, forsooth, ln^ is a child of God ! That 
 such diabolical sentiments hav^> been entertained by many, and 
 are yet entertained by some, '^rin be no doubt, and hence 
 
 the manifest propriety of g " Church against a doc- 
 
 trine that must prove destri. jver it is embraced, to 
 
 the interests of true religion, , .^.o, ; id morality. The text, 
 "he cannot sin because he is born of Cod," yit'lds no support 
 whatever to this pernicious doctrine, for the design of the 
 apostle evidently is to show that he that is born of God, and 
 would have an abiding evidence of the fact, can have it only 
 by abstaining from the commission 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 justification, but the im- 
 portance of extending our forgiveness to our erring brethren, 
 provided that in both cases there is true repentance exercised 
 by the offender. 
 
 
 ARTICLE XIII. 
 
 OF THE CHURCH. 
 
 " The visible Church of Christ is a congregation of faithful men, in 
 ■which the pure word of God is preached, and tlie sacraments duly ad- 
 ministered, according to Christ's ordinance in all things, that of neces- 
 Bity are requisite to the same," 
 
 This Article teaches, 1. That the visible Church of Christ is 
 a congregation or assemblage of faithful men ; that it does not 
 

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164 
 
 BPISCOPAL METHODISM. 
 
 i^! 
 
 consist of the pope, or his councils, or the priesthood, nor of 
 any order or body of bishops or ministers exclusively, but of a 
 " congregation of faithful men," embracing the laity as well as 
 the priesthood or ministry of the church. 
 
 2. The Church is composed of ''^faithful men," and although 
 the " wheat and tares" are necessarily found together, and will 
 continue 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, bishops, priests, deacons, 
 or members, 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 sight of God." 
 
 3. " The pure 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 fine system of morality, indepen- 
 dent of ,the gospel, or philosophical 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 with all due ministerial fidelity. 
 
 4. The Sacraments are duly administered. 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 things are found — a congregation 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 Christ, let it be called by what distinctive appellation 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." 
 
 r 
 
PUROATORY. 
 
 165 
 
 ARTICLE XIV. 
 
 OF PUUGATORY. 
 
 "The Romish doctrine concerning purgatory, pardon, worshipping, 
 and adoration, as well of images as of relics, and also invocation of 
 eaints, is a fund thing vainly invented, and grounded upon no warrant 
 of Scripture, but repugnant to the word of God." 
 
 The doctrine of purgatory, it is well known, 13 one of the 
 distinctive features of the Romish Church, and it is also true 
 that the doctrine is taught, if not in name, yet in fact by 
 modern Restorationists, and some other Protestant sects, and 
 yet such a doctrine is evidently without support from the word 
 of God. In no place in that word do we read of the purgato- 
 rial fires of a middle state. On 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, 
 however, 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 which the apostle wrote the epistle. But, admit- 
 ting, even, that Christ, after he " was put 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 fiibled doctrine 
 of purgatory ? The term " preach," as found in the original 
 Greek, it is well known, signifies simply '* 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 rec^uires such a meaning. John " preached" repent- 
 
166 
 
 EPISCOPAL METHODISM, 
 
 ance ; Christ " prccached" 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 
 bo 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 serve only to increase their misery, as the an- 
 nouncement of the same would their guilt and condemnation. 
 
 The Romish 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 pardon the transgressor, but it is also certain that none 
 can forgive sins but God only, so that the Romish doctrine on 
 this point is as false as it is dangerous. 
 
 Worshipping images, relics, and the invocation ^f saints, are 
 also condemned by this article of religion ; and it is a gratify- 
 ing fact that the Methodists have always been at the farthest 
 remove from the introduction of images, pictures, embellish- 
 ments, &c., into their churches, while it is to be deplored th 
 in some Protestant churches a disposition is manifest«>d to 
 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 th«» atten- 
 tion of the worshippers from the only proper object of adora- 
 tion — God the creator. "Thou shalt worship the Lord thy 
 God, and him only shalt thou serve," is the positive copimand 
 of Jehovah himself. 
 
 f4 
 
THE SACRAMENTS. 
 
 167 
 
 ARTICLE XV. 
 
 OF SPEAKING IN THE CONGREGATION IN SUCH A TONGUE AS 
 THE PEOPLE UNDERSTAND. 
 
 " It is a thing plainly repugnant to the -word of God, and the custom 
 of the primitive church, to have public prayers in the church, or to ad- 
 minister the sacraments, in a tongue not understood by the people." 
 
 That the practice condemned by this Article is unscriptural 
 there can be but little doubt, if we but examine the language 
 of Paul in 1 Cor. xiv. 16, " Else when thou shalt bless with the 
 spirit, how shall he that occupieth the room of the unlearned, 
 say Amen at thy giving of thanks, seeing he understandeth not 
 what thou sayest ?" The practice of speaking in an unknown 
 tongue, or a tongue not understood by the people, 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, throi^gh her ministers, preaches 
 to, or prays for the people, let it be done in such language as 
 the people may understand and sny Amen ! " So be it." 
 
 ARTICLE XVI. 
 
 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 
 
 I l 
 
 168 
 
 EPISCOPAL METHODISM. 
 
 in us, find doth not only quicken but also strengthen and confirm their 
 faith in hitn. 
 
 "There are two saoramentH ordained of Cliri^t our Lord in the gos- 
 pel; that is to pay, baptism and the supper of tliu Lord. 
 
 " Those five commonly called sacraments, that is to say, confirma- 
 tion, penance, orders, matrimony, and extreme unction, are not to bo 
 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 baptism 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 gazed 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 
 condemnation, as St. Paul saith in 1 Cor. xi. 29." 
 
 The term sacrament is derived from the Latin word sacra- 
 mentum, 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 signify the solemn engagement into which Christiana 
 enter with their Lord whenever they observe the sacraments of 
 the church. " A sacrament," says the learned Burnett, in hia 
 Exposition on the Articles, " is an institution of Christ, in which 
 some material thing is sanctified by the use of some form of 
 words, in and by which federal acts of this religion 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 body of Christ, which is the church." 
 
 Mr. Watson observes, in regard to the sacraments, that 
 " 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 which 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- 
 
BAPTISM. 
 
 169 
 
 )nfirm their 
 
 stitution, and a promise also by which the sign and the thing 
 signified are connected together." — ( Watnoti's Institutes, vol. 
 ii. p. Gil.) With the views of these distinguished men before 
 U8, we learn that a sacrament is a sign or pledge between God 
 and man ; a covenant into which 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 moans 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 sacrament, inasmuch as they are wanting in the essential 
 qualities of a federal act, or mutual covenant between God and 
 man. Baptism and thi^ Lord's Supper only are recognized as 
 sacraments in the Methodist Episcopal Church. 
 
 ■i^ 
 
 ARTICLE XVII. 
 
 OF BAPTISM. 
 
 " Baptism is not only a sign of profession, and mark of difference, 
 whereby Christians are distinguished from others 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." 
 
 As 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 probably instituted by 
 God in the earliest period of the history of fallen man ; it 
 probably originated at the time when sacrificial oflferinga were 
 first required by God, but there is no positive scriptural evi- 
 dence that the rite of baptism was known until the time of 
 

 1 ( 
 
 n 
 
 170 
 
 El'ISCOPAL METHODISM. 
 
 Moses, at which titno, and cvor sinco, baptism has been recog- 
 nized as an ordinance of the Jowisli Church. That baptism is 
 of as ancient date as the institution of the Jewish economy, is 
 evident from the fact that reference is continually made in the 
 Levitical hvw and Mosaic historyto the washings and purifications 
 required under that dispensation. It is true, the words baptize 
 or baptism are not found in the Mosaic scriptures ; and why ? 
 Because the Jewish scriptures were written in Hebrew, and the 
 words themselves are of Greek etymology ; and the earliest 
 translations of the Scriptures from Hebrew into Greek was 
 made about twelve hundred years after they were written by 
 Moses, and only about three hundred years before 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. But is the thinff to be found there ? 
 That it is so is evident from the fact, that the translators of the 
 earliest Greek copies, made soon after the Greek language 
 came into common use among the Jews, render the Hebrew 
 of wash, purify, &c. 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 priest. 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 ?" Greek : " He that is baptized 
 from a dead body," &c. " what availeth his washing ?" Judith 
 "went out in the night and washed (Heb.) buptized (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 ordinance 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 being purified by the water of regeneration and 
 receiving of the Holy Ghost. This ordinance is not designed 
 
 J- 
 
 I 
 
 Hf- 
 
BAPTISM. 
 
 171 
 
 to repiesent the sufferings, 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 tliat lliore 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 baptize means to purify and cleanse, not only 
 is there in baptism a sign of inward moral cleansing, but a sign 
 of outward moral conformity to the law of God and the rules 
 of his church on earth. 
 
 (3.) Baptism 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 show 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 ; for 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 to him and to 
 his seed after him in all their generations. This covenant was 
 an everlasting one, and the rite of circumcision was instituted 
 18 
 
172 
 
 KPISCOl'AL METilODI'M. 
 
 Rs the visible sign or seal of this covenant, which embraced 
 ipiritual blessings, designed not only for the future generations 
 of the Jews, as a people, but for all the nations of the earth : 
 " In thee, and in thy seed, shall all the nations of the earth bo 
 blessed." This covenant remained in force after the introduc- 
 tion of Christianity, as is fully proved by the apostle I'aul : 
 "They which are of faith, the same 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 
 place to the more expressive and simple one of baptism, as the 
 sign or token of the Abraharoic covenant. This is evident 
 from the words of the same apostle : " For as many of you as 
 have been baptized into Christ, have put on Christ." " There 
 is neither Jew nor Greek, for ye are all one in Christ." " And 
 if ye ai^ Christ's, then are ye Abraham's seed, and heirs accord- 
 ing to the promise." How positively clear, from this lan- 
 guage, is the perpetuity of the covenant, and the institution of 
 baptism as the sign and seal of the same ? But, if circumcision 
 under the gospel was done away, and the rite of baptism does 
 not take the place thereof, wo ask, what other sign or seal has 
 God instituted in place of circumcision ? If none, then is there 
 no visible outward sign of the perpetual covenant made between 
 God and man. 
 
 3. The 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 penitents are also proper subjects of baptism. 
 This we learn from the answer o' 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 se.. )f being regenerate ; unless regenerating 
 faith precedes repentance for sin, for they were first to repent, 
 
nAPTISM. 
 
 173 
 
 gecondly, to be baptizotl, "for" — in order to — the remission of 
 sins, and, thirdly, as the roault of such repentance and baptism 
 thfy were tauj^ht to expect tlio gift of the Holy (jihost. 
 Another prominent example of the baptism of penitents is 
 given in the case of the apostle Paul. After being arrested by 
 the ligl»t and voice from heaven, ho fiistod and prayed in blind- 
 ness, natural and spiritual, for three days. In this condition 
 Ananias 6nds him ; his natural sight returns, but spiritual 
 darkness remains, and then Ananias says to him, '* Why 
 tarriest thou ? Arise, and bo baptized, and wash axoay 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 proper subjects of Christian baptism. This 
 doctrine is fairly taught in the Article : " The baptism of 
 young 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 effect in so many 
 words. But the absence of such an express command does 
 not, in our opinion, invalidate the doctrine of infant baptism. 
 
 That infants are scriptural 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 repeated. 
 
 2. "The eligibility of children to church membership." That 
 infants were members 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 Christian parents are entitled to 
 lesser privileges than were the children of Jewish parents ? Or 
 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 
 
<t 
 
 m< 
 
 iU 
 
 EPISCOPAL METHODISM. 
 
 momboM of tlio Jfwisli diuroli, yot, on liis cnibracinir Chris- 
 tiiinity and hi-coiniiiij ii iiH'tiihcr of tlio ('liristiaii cliuicli, hi^ 
 childrvti inUht bo thrust out until tlii'V attain to adult years? 
 Doc'H not our Saviour t-xpiicitiy say, iti regard to young chil- 
 dren, " of such is tlio kingdom of heaven?" TIk^ "kingdom 
 of heaven" must mean either the kingdom of glory, the work 
 of grace in the heart, or the churcli 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 fit for tho 
 kingdom of glory ? Then why not for the kingdom of grace? 
 If tit for the church triumphant, why not for the church on 
 earth ? And was not the promise of God given to Christian 
 parents, and to their *^ children, and to all that are afar oft"?" 
 If 80, and there can be no reasonable doubt of it, then are in- 
 fants entitled to tho initiatory rite which will formally admit 
 them iirto tho visible church of Christ, and to debar them that 
 privilege is not only unwise but unjust to tho "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 the 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 seal or token 
 of the covenant." 
 
 Again ; " Circumcision 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 " the 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 baptism. And if it be inquired, as it 
 sometimes is, What good does it do a young child to baptize 
 
DATTISM. 
 
 175 
 
 it? wo vn'vrht roply, What good it did a younpj cliiM to cir- 
 ciimciso it? In tlio latter case it admitted thu child to cbuixh- 
 inembiTship, and in thc! former case it does the same. What 
 more than this does it do in the case of an adult? 
 
 4. "The designation of the subjects of baptism l»y genorftl 
 terms." "All Jerusalem, and all Judea, and all the country 
 round about Jordan, went out to him — John — and were b.»p- 
 tizid by him." The term, all Jerusalem, «fcc., refers, of course, 
 to the people of Jerusalem and the other places named, and 
 must includo infants as well as adults, for it is a well-establish- 
 ed fact that in/ant proselyte baptism was in use among the 
 Jews from the institution of proselyte bai)tif-m, and its propriety 
 never ii.id been called in question. Then why should John 
 reject them ? and if John could not reject them, why should 
 Christian ministei's 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. P^or 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," &c. Now, 
 if "nations" includes children, then are children to bf 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 
 into 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 what was the practice 
 of the early Christians in regard to infant baptism ; and wo 
 consider this testimony valuable, so far only, as it proves that 
 
MWIf 
 
 176 
 
 EPISCOPAL METHODISM. 
 
 !{ 
 
 >: H! 
 
 !!-' i 
 
 infant bnptism was the general ])ractice of the Christian Church 
 from the time of the apostles, ami if so, it is morally impossible 
 that it should not have been practised during the time of the 
 apostles. Tertullian, born a.u. 150 — but a few years after the 
 death of the apostle John — speaks of infant baptism as being 
 the practice of the church. Justin Martyr, born near the close 
 of the first century, speaks of those who were members of the 
 church, sixty years old, who were made disciples to Christ in 
 tlieir infancy. Irenieus, Origen, Cyprian, and others, in their 
 writings, all prove the practice of infant baptism in the earliest 
 ages of the church : and can it be supposed that a practice 
 should become so general in the course of a single century after 
 the death of the apostles ? if so be, it was something entirely 
 new and unscriptural. The supj)osition is perfectly unreason- 
 able. From these and other considerations, it appears that the 
 " baptism of young children ought to be retained in the 
 church," according to the Article. 
 
 4th. The viode of baptism may now be considered ; and on 
 this point our remarks must necessarily be brief. In the Disci- 
 pline of the Church it is ordered that " every adult person, and 
 the parent^ of every child to be baptized, have the 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 application of water in 
 any becoming mode, in the name of the Father, Son, and Iloly 
 Ghost. 
 
 Much that has been said in regard to the nature of baptism 
 in preceding pages, will throw light on the mode of baptism, 
 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 reasons : and, 1st. The mode is not 
 designated in Scripture. The command to be baptized is 
 therein found, and if the meaning of baptize, is to cleanse, pur- 
 ify, &c., the mode by which the cleansing shall be performed, 
 is left to the judgment of the administrator. 
 
 ,»i 
 
BAPTISM. 
 
 Ill 
 
 n Church 
 
 fn possible 
 
 ne of tlie 
 
 after the 
 
 as being 
 
 the close 
 
 ers of the 
 
 Christ in 
 
 I, in their 
 
 le earliest 
 
 a practice 
 
 itury after 
 
 y entirely 
 
 unreason- 
 
 rs that the 
 
 2(1 in the 
 
 1 ; and on 
 the Disci- 
 erson, and 
 oice either 
 J doctrine 
 )tism may 
 water in 
 and Iloly 
 
 f baptism 
 baptism, 
 mmersion, 
 t mode as 
 de is not 
 iptized is 
 anse, pur- 
 lerformed, 
 
 0' 
 
 
 2d. There is no clear proof of the ordinance having been ad- 
 ministered by immersion in a single case during the ministry 
 of Christ and his apostles. Even the baptism of Christ by 
 John, does not appear to have been by immersion, because (1.) 
 It was not the customary mode of administering the rite among 
 the Jews. (2.) This mode did not comport with the design 
 of his baptism. He was baptized " to fulHl all righteousness" 
 — the requirements of the Jewish law. In Lev. viii. 6, 12, 30, 
 we find what was the mode of consecrating priests to the sacred 
 office — " Moses brought Aaron and his sons, and washed them 
 with water" — not in water. " He poured anointing oil upon 
 Aaron's head, to sanctify him ;" " He sprinkled the anointing 
 oil and blood upon Aaron and his sons." Now, in compliance 
 with this well-known custom among the J'jws, Christ was bap- 
 tized — washed — consecrated — by John, and formally inducted 
 into the office of the Christian priesthood, and wo maintain 
 that his being immersed would have been an unmeaning cere- 
 mony, so far as the mode is concerned, and that only by sprink- 
 ling, pouring, or both, could the Saviour "fulfil 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 Greek language. 
 Christ went up " into a mountain" — was he immersed in the 
 mountain ? " There came boats from Tiberias" — had they 
 been immersed in Tiberias ? The strong probability is, that 
 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, John 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 physi- 
 cally possible. Three thousand were bantized m the space of 
 
smm 
 
 118 
 
 EPISCOPAL METHODISM. 
 
 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 for each apostle to baptize, within these few 
 hours ; and think you 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 like 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." 
 
 (G.) 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 to 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 which 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," &c., 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 is also 
 valid — for those, who from conscientious motives prefer that 
 mode. 
 
 I 
 
 ARTICLE XVIII. 
 
 OF THE LORD S SUPPER. 
 
 " The supper of the Lord is not only a sign of the love that Chris- 
 tians ought to liavc among theniaelves, one to another, but rather ia a 
 sacrament of our redemption by Christ's death : insomucli that to such 
 as rightly, worthily, and with faith receive the same, the bread which 
 we break is a partaking of the body of Christ ; and likewise the oup of 
 blessiu J is a partaking of the blood of Christ. 
 
TH- 
 
 ;D'3 SUPPER. 
 
 119 
 
 " Transubstantiation, or the change of the substance of bread and 
 ■wine in the supper of our Lord, cannot be proved by holy writ, but is 
 repugnant to the plain worda of Scripture, overthroweth the nature of 
 a sacrament, and hath given occasion to many superstitions. 
 
 " Tlie body of Christ is given, taken, and eaten in the supper, only 
 after a heavenly and spiritual manner. And the means whereby the 
 body of Christ is received and eaten in the supper is faith. 
 
 " Tlie sacrament of the Lord's Supper was not by Christ's ordinance 
 reserved, carried about, 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 Romaa 
 Church, who believe that the body and blood of Christ are 
 really 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 Piissover — 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 bis 
 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 suft'erings and death of Christ, and in connection therewith, 
 the deliveroQce wrought out for us by the same. The phrase 
 
n 
 
 I 
 
 Hi 
 
 
 n 
 
 ■H 
 
 180 
 
 EPISCOPAL METHODISM. 
 
 Lord's Supper, it ia thought by some, was not applied by the 
 Saviour or his apostles to this sacrament ; as however it was 
 used in reference to the last supper which Christ ate with his 
 disciples, and the Eucharist was celebrated immediately after 
 supper, it has grown 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 
 raartyr, or as the founder of a new 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 XIX. 
 
 OP BOTH KINDS. 
 
 " The cup of the Lord is not to bo denied to the lay people ; for 
 both the parts of the Lord's Supper, by Christ's ordinance and com- 
 mandment, ought to be administered to all Christians alike." 
 
 This Article has 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. 
 Notwithstaadiog it is expressly and fully admitted by that 
 
 \ 
 
THE ONE OBLATION OF CHRIST. 
 
 181 
 
 sd by the 
 ver it was 
 e with his 
 ately after 
 iscnated in 
 
 sufficiently 
 ly, that in 
 [erings and 
 ■various na- 
 death as a 
 it as " God 
 y his own 
 ial divinity 
 join any, in 
 iture of the 
 sus." Uni- 
 |e, who deny 
 if we re- 
 to partake 
 
 church, that communion in both kinds was the practice of 
 Christ and his apostles, as also of the primitive Christians, yet, 
 by the decrees of councils, and the bulls of popes, 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 Church, 
 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 they, only, receive the com- 
 munioQ in both kinds. 
 
 ARTICLE XX. 
 
 OF THE ONE OBLATION OF CHRIST, FINISHED UPON THE CROSS. 
 
 J people ; for 
 ce and com- 
 
 le." 
 
 d unreason- 
 ig the cup 
 Ts Supper. 
 id by that 
 
 " The offering of Christ, once made, is that perfect redemption, pro 
 pitiation, and satisfaction for all the pins of the whole world, both ori- 
 ginal and actual: and there is none other satisfaction for sin, but that 
 alone. Wherefore, the sacrifice of masses, in the which it is commonly 
 Baid, (hat 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" 
 
 The former part of this Article endorses an important truth 
 taught in God's holy word, namely, the General Redempticn 
 
It 
 
 182 
 
 EPISCOPAL METHODISM. 
 
 of 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 tliis extract we are taught that 
 whatsoever comes to pass, has been ordained by God from all 
 eternity. The term " xohatsoever" 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 ia heaven, earth, or hell, all has been ordained 
 of God, 
 
 « 
 
 ^ 
 & 
 
THE ONE ODLATION OF CHRIST. 
 
 183 
 
 2. " By the decree of God, for tlie manifestation of his glory, 
 some men and angels are predestinated to everlasting 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 are 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 sared 
 
t; 
 
 !i 'i 
 
 184 
 
 EPISCOPAL METHODISM. 
 
 by Christ, through the Spirit; so also are all other elect per- 
 sons. Others, not oKicteil, although they may be called by the 
 ministry of the word, and may have some common operations 
 of the Spirit, yet they never trulj come to Christ, and, there- 
 fore, cannot be saved." 
 
 In giving the above extracts to the reader we have selected 
 those portions of the Calvinistic creed which have a bearing on 
 the doctrine 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 difference 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 Arminians, to be 
 both unscriptural and unreasonable. Unscriptural, because we 
 think them to be in direct opposition to the plainest declara- 
 tions df 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 God from all eternity ordained iohatsoever comes 
 to pass ? 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 
 others to everlasting 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 i 
 
 4. Is it scriptural or reasonable that we should believe that 
 those predestinated or elected to everlasting life are thus 
 chosen ivithout any foresight of faith or good works as condi- 
 tions J 
 
 5. Is it a scriptural doctrine that none are redeemed by 
 Chriit but the el^ only, viliiX^ the " reprobate" are left \rith- 
 
THE ONE OnLATION OF CHRIST. 
 
 185 
 
 out any interest whatever in the great work of human redemp- 
 tion? 
 
 6. Is it either scriptural or reasonable to think that the rep- 
 robate are not only j)assed by without having any provision 
 made for tln-ir salvation by Josus Christ ; but are positively 
 ordained to hell and darri'nation, to dishonor and wrath, merely 
 because Christ not having 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 "siu" of being thus passed by or ordain- 
 ed to eternal death ? 
 
 7. 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 effectually called but the elect only ? 
 
 8. Is thore any Scripture for dividing the infantile portion 
 of mankind into "elect infants" and "reprobate infants;" and 
 for declaring, that if the one ch\ss dies in infancy they are 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 New Testament without having our 
 eyes rest on some passage of Scripture where the general re- 
 demption of our race is spoken of in the clearest and fullest 
 manner, and that in fact, " The oflfering of Christ once made ii 
 a perfect redemption, propitiation, and satisfaction for all thf 
 sins of the whole world, both original and actual." 
 
 The latter part of the Article is aiined at the doctnut eim* 
 
1 
 
 i- 
 
 180 
 
 EPISCOPAL METHODISM. 
 
 braced in tlie sacrifice of the mass, in wliich it is said that as 
 often {IS mass is ct'lobratod Christ is oftered or sacrificed anew 
 for the sins of the people, both livin;^ and dead. It is not, of 
 course, necessary to say that the j)retensions of the llonian 
 clergy, in tins respect, are not otily unreasonable and absurd, 
 but are positively injurious to the interests of morals and true 
 religion ; for no Protestant can look upon the doctrine of the 
 mass without pain and abhorrence. 
 
 ARTICLE XXI. 
 
 OF THE MARRIAGE OF MINISTERS. 
 
 " The miniaters of Christ are not commanded by God's law, either 
 to vow the estate of a single life, or to abstain from marriage : there- 
 fore, it ia lawful for tliem, aa for all other Christiana, to marry at their 
 own discretion, as they shall judge the eame 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 ifais 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 feelings ; and it is a well-established fact, that 
 this rule has been promotive of the worst effects, and proved 
 destructive to the morality of even the highest dignitaries of 
 the church, and hence Luther, well knowing the disastrous 
 effects of such prohibition upon the morals of the clergy, wisely 
 and boldly bid defiance to the pope, 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- 
 
RITES AND CERKMONIES. 
 
 187 
 
 leyan Conference ft rule Ims oMiiined, by wliich tlio prenchors 
 of the connection arc roquired to abstain from inarriHgo during 
 the time of their novitiate, or probation as preachers. This 
 rule is designed, partly, to keep the younger preachers free 
 from tlio cares of the world as much as possible during tho 
 four years of trial, so that they may have better op[)ortunitie9 
 for study, ttc. ; and partly to keep a sufficient number of single 
 men in connection with the conference to supply 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 candidate 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 ciiurch 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 offendeth 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 importance to the church of Christ in all its various 
 .14 
 
li 
 
 11 .1 
 
 
 I 
 
 188 
 
 EPISCOPAL MinnODIHM. 
 
 brnnches, for woro it nocossary iliat tlio rites and cerotnonie* 
 of tho church shuiilcl bo in all placos aiul tiiiifs aliko, inastiiuch 
 as a (lilfercnco has obtained, and dot's obtain, it woidd bo ditli- 
 cult to prove that Christ has a ciniroh on oarth at all. 
 
 Thero are two thinn;s conjprehcndod in tho gospt'l of Christ 
 in relation to liis church. One is, that it must have what is 
 essential to its existence and perpetuity ; tho other, that it may 
 or may not have wliat is not thus essential. Tho essential ap- 
 pendaijes to a church are tho Scriptures, a livinnr ministry, and 
 the sacramonta ; tho non-essentials are a liturgy, or prescribed 
 form of worship, with all other means of grace, not positively 
 required by Clod in his word. We may illustrate this point 
 by saying that baptism and the Lord's Supper are essential to 
 the existence of tho church ; no church may therefore repudi- 
 ate these ordinances ; wliile love-feasts, class-meetings, confirm- 
 ation, &c. &c., not being expressly required by tho gospel, 
 may, or may not be repudiated, by any branch of tho church. 
 So also in regard to tho mode of administering the ordinances. 
 That tho ordinances of baptism and the Lord's Supper must be 
 administered, is rendered certain by tho plain commands of 
 Christ and his apostles, but wh<^tlier tli :; former shall be 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 church may lawfully adopt such rules, 
 in relation to such points, as may seem expedient and proper. 
 The lame course of reasoning will apply also to the govern- 
 ment of tho church. That a church should exist, is the re- 
 vealed will of God ; and that his church should havo ^omo 
 kind of ecclesiastical government, is -ilso rendered certain . bai 
 when we come to inquire into the particular form ( ' > i ■■ ^di 
 government, instituted by Christ and his apostles, we find our- 
 selves witliout direct scriptural authority. Whether, therefore, 
 a church fh{\\\ bo governed by an episcopacy, by a presbytery, 
 or by itself, i->'''bpendently of all foreign ecclesiastical control, 
 is a queiiio'i :J0t ful y settle^ by divine revelation, and may bo 
 
 
RITES AND CKUEMONIKB. 
 
 180 
 
 ercmomeft 
 iniisrnuch 
 lI bo (lifli- 
 1. 
 
 of Christ 
 ,vo what '\» 
 hat it may 
 isential ap- 
 nistry, and 
 prescribed 
 ; positively 
 this point 
 essential to 
 fore repudi- 
 crs, confirm- 
 the gospel, 
 tho church. 
 s ordinances, 
 per must be 
 mmands of 
 11 bo admin- 
 :he hvtter be 
 here stated, 
 [t such rules, 
 and proper. 
 Ithe govern- 
 it, is the re- 
 havr some 
 lerta^n . i.>at 
 ( ■ , I'' "wii 
 e find our- 
 sr, therefore, 
 presbytery, 
 lical control, 
 and may bo 
 
 left to the oniightcned judgment of imlivitluals, or afxociatcd 
 bodies of Christians, to decide for tl msolvox. Htit In deciding 
 for themselves, they imve no right to decide poremptonly for 
 others; every man having a natural right to decide for liim- 
 Belf, in regard to these matters, so that he decides on nothing 
 contrary to the word of (Jod. 
 
 \Vh( II vn associated body of Christians, in tho absence of an 
 exj^'"."*- ul In relation to ecclesiastical government, rites and 
 ceremonies, ndopt a form of church government for themselves, 
 aid "dain certain rites and ceremonies, to be used in the 
 church, then it is not lawful for any one, through his own pri- 
 vate iudgment, 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 God, and provided, also, 
 that his connection with such church is voluntary, and not tho 
 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 right of voluntarily connecting himself where con- 
 science and duty 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 du y. To remain in the church, and refuse 
 obedif nee 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 ; 
 80 that nothing short of imperious necessity should ever induce 
 any person to be a proraoter or abettor of division in thechurch of 
 God, or to become a separatist from the church of his former choice. 
 
f 
 
 Bi"i- 
 
 190 
 
 EPISCOPAL METHODISM. 
 
 There is, consequently, much importance to be attached to 
 the due examination of doctrines and ceremonies of any church, 
 before a person voluntarily connects himself with the same. 
 The examination necessary, may require weeks, and even 
 months, before an enlightened judgment can be formed in re- 
 lation to these matters, by the young and inexperienced Chris- 
 tian, and we consider it an important feature in the polity of 
 the Methodist Episcopal Churcli, that at least six months must 
 be given to every candidate for membershi]), to make such ex- 
 amination, before membership 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 RULERS OF THE UNITED STATES OF AMERICA. 
 
 " 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 them 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 above 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 afYairs, we believe it the duty of Chris- 
 tians, and especially all Cliristian ministers, to be subject to the su- 
 preme autliority 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 preachers and people who may be un- 
 der the Britisli, or any other government, will behave themselves as 
 peaceable and orderly subjects." 
 
THE RULERS OF THE UNITED STATES. 
 
 191 
 
 iched to 
 church, 
 le same. 
 lid even 
 ed in re- 
 id Chris- 
 polity of 
 ths must 
 such ex- 
 ding; the 
 1 forming 
 ist the in- 
 rtunity of 
 
 ERICA. 
 
 governors, 
 the rulera 
 of power 
 and by the 
 States are a 
 bject to any 
 
 ,s designed 
 ■ch in rela- 
 
 iity of Chris- 
 to the su- 
 
 id to use all 
 and, there- 
 may be un- 
 
 lemselves as 
 
 ^ 
 
 tion to the civil government of the United States, and also the 
 duty of American Methodists, who may be residing under the 
 protection of the J3ritish, or other foreign governments, to be 
 obedient and peaceable subjects, while they remain under such 
 protection. The Article itself was adopted at the time of the 
 organization of the church in 1'784, and the note was appended 
 in the year 1820, " to meet the peculiar case of the brethren in 
 Canada, against whom unfounded suspicions had been created, 
 because the Methodist E[)iscopal Church, of which they were 
 then a part, was regarded as a foreign ecclesiastical authority." 
 The doctrine taught, both in the Article, and in the note, is, 
 that civil government is of divine origin, that the " powers that 
 be, are ordained of God," and that " whosoever resisteth the 
 power, resisteth the ordinance of God ;" but the Article does 
 not say what particular form of civil government is ordained 
 of God, or whether any such form is prescribed by the Ruler 
 of the universe. Hence, the divine right of kings, or emperors, 
 to reign and rule, is neither asserted, nor denied, while it is 
 asserted and maintained, that the delegates of the 2)eople of the 
 United States are the rulers of the same ; and that said States 
 not only form a sovereign ind 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 home 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 whether we are bound to yield 
 such obedience to law, when judged to be unrighteous, 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 
 witli human authority, there will be a variety of opinions en- 
 tertained ; and while a Christian 
 
 ay 
 
 personally 
 
I Hi 
 i 
 
 192 
 
 EPISCOPAL METHODISM. 
 
 execution of any law which he honestly believes contrarenM 
 the laws and mandates of Jehovah, he may not, on the other 
 hand, forcibly resist the execution of any law which the major* 
 ity of his fellow-citizens have, by their delegates, thought to b6 
 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 language of one of her sons, 
 " The church, by its moral influence, should countenance and 
 Bustain 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. 
 
 " 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 ali»^s 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 that all that he has sho'ild be 
 mersred in one common fund. Whatever miijht be riffht under 
 di 'perfect social system, it is very evident, as society is now con- 
 stituted, a community of goods would do more harm than 
 good ; the indolent and in)provident would prey upon the 
 fruits of industry and economy, and the result would be the 
 general prevalence of anarchy and confusion. It is maintained 
 
 * Comfort's Exposition, page 845. 
 
CHRISTAIN MEN'S GOODS. 
 
 193 
 
 trarenet 
 he other 
 ,e major" 
 rht to be 
 le it will 
 to labor, 
 IS he be- 
 nt, estab- 
 will be a 
 mbera of 
 her sons, 
 ance and 
 both in- 
 jually in- 
 
 touching 
 sely boast, 
 losseraeth, 
 
 the false 
 
 his indi- 
 iho'ild be 
 Q-lit under 
 
 now con- 
 firm than 
 upon the 
 
 d be the 
 haintained 
 
 •by the •drocatea of the community system, that the early 
 Cbristiafis, who " had all things in common," set an example 
 tirhich we ought to follow ; but it is not certain that their course 
 was designed as an example ; the probability, nay, 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 goodf5> and made an oftering thereof to 
 the common stock, they lost the 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," ia to be understood in a limited sense, and that the 
 Bale 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 proper objects 
 of charity, who will not avail themselves of any provision mado 
 for them by the civil government ; and there are others — 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 
 
II ill 
 
 ; 1 1 
 
 ! I 
 
 !i! 
 
 194 
 
 EPISCOPAL MBTnODISM. 
 
 man who, seeing liis brotlier or sister in need, and who having 
 the means to relieve their uece&tiities, **BLuta up his bow<iU of 
 compassion against them." 
 
 AUTICLE XXV. 
 
 OF A CHRISTIAN MAN^S OATH. 
 
 " As we confess that vain and ranh swearing ia forbidden Chrintian 
 men by our Lord Jesus Clirist 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 the prophet'a 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 required to 
 be taken by the subjects of all civilizi'd countries, and indeed 
 they may be considered a necessary apj)t!ndage 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-hving 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 
 
A CHUI8TAIN MAN'8 OATH. 
 
 195 
 
 doubt perceive that the kind of swearing prohibited by Christ 
 13 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 
 Bworn 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 livitig God to answer, whether the thing be so or not.'* 
 Now, this very oath, in substance, was administered to Christ, 
 and hitd 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 
 ehowing that 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 forbidden, the apostle, no doubt, would have considered 
 it his duty to have said so when speaking of the subject, but 
 instead of this he uses it as an illustration, and then proceeds 
 to show that " God confirmed his promise to Abraham by pi 
 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. 
 
196 
 
 XPISCOPAL METHODISM. 
 
 APPENDIX TO THE ARTICLES. 
 
 ifi 
 
 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 world 
 all that she believes, but to the simple fact, 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 the Church 
 of England, very naturally and properly selected such Articles 
 from the Common Prayer Book which he judged contained 
 Bound 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- 
 «elf 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 may 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 
 
 »i 
 
WITNES8 OF TUC SPIAIT. 
 
 197 
 
 intimated 
 irly stated 
 to an un- 
 the world 
 ,h the ex- 
 he United 
 ch by Mr. 
 lie Church 
 jh Articles 
 
 contained 
 
 admitted 
 3 omitted. 
 , feel him- 
 f his own 
 ire taught 
 en alluded 
 position to 
 ,nd of the 
 
 alteration 
 al twenty- 
 he church 
 ill not re- 
 1 as in the 
 I, whereby 
 the above 
 light have 
 at all the 
 
 lave been 
 
 embodied in the Articles, and is a matter of regret to some that 
 they were not ; yet we have reason to be thankful to the great 
 Head of the Church that there has been no disposition mani- 
 fested to modify or change the existing Articles. While it is 
 also a matter of thankfulness that in Wesley's sermons, and in 
 other 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 Sanctijication of believers ; the 
 possibility of falling from Grace ; and the doctrine of Eter- 
 nal Rewards and Punishments, 
 
 I. 
 
 ON THE WITNESS OF THK ePIRIT. 
 
 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 wo 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- 
 scriV>e 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 comtiiandmeBts.-->But whoeo 
 
 %\\ 
 
\rl\ 
 
 
 
 1 
 
 1 
 
 
 '^1 '' 
 
 1 
 
 
 I 
 
 
 
 
 1 
 
 
 108 
 
 EPISCOPAL METHODISM. 
 
 ke«pcth his word, in him verily is the love of God perfected : 
 hereby know we that we are in him. — Yo know that every one 
 that dwth rii^htcousness is born of him.' — iii. 4, 19, 24 ; iv. 
 13 ; V. 13, I'robiibly, from the beginning of the world, none 
 of t!ie children of God were ever farther advanced in the grace 
 of (iod, and the knowledge of Christ, than the apostle John, 
 and those to whom he wrote at that time. Yet they did not 
 despise these nmrks of being God's children, but applied 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 appear that we have these marks — that we 
 love God and our neighbor, and that we keep God's command- 
 ments I 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 whether you 
 are saved from proud wrath, and have the ease of a meek and 
 quiet spirit ; whether you love your neighbor as yourselves ; 
 whether you are kindly-affectioned, 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 's the testimony of God's Spirit, which is super- 
 added to, and conjoined with this ? How 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 
 thinr/s 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 ; 
 
WITNESS OF THE SPIKIT. 
 
 li)0 
 
 that all my sins are blotted out, and /, even /, am reconciled 
 to (Jod. 
 
 " Tills testimony of the Spirit of God must, in the very na- 
 ture of thinii;s, go before the testimony of our own spirit. We 
 must be holy in heart and life, before wo can be conscious that 
 we are so. But wo must love God before we can be holy at 
 all ; this beinir 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 n)ust 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,^nd rejoice in God : therefore 
 T am a child of God : then a Christian cannot doubt of his be- 
 nig a child of God. Of the former proposition he has as full 
 assurance, as he has 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, 
 
 " II. 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. They de- 
 scribe repentance as constantly going before this w^ness of par- 
 don. (2.) The Scriptures describe the being born of God, 
 which must precede the witness that we are his children, as a 
 
1: 
 
 t|> 
 
 n 
 
 200 
 
 KPISCOl'At, MICTrioniSNf. 
 
 chnngo no less tlwm from drtrknoss to li^lit, as well as from the 
 ])o\vt'r of Satiiti unto (Jod. And (U.) Tlicf Sciiplun's <l<>sciibe 
 the joy accoinpaiiyiriii; tlui witiifSH of tlio Sjiirit, ;i.s tcndinjjf to 
 promote liumility. In tlio presumptuous, dt'coivcd man, it in 
 the contrary. Instead of h\ii\\ix lunnble, meek, penile, teaclia- 
 able, slow to hear, and slow to wrath, ho is haui^lity, assutninij, 
 quiek to hear, and swift to speak, tiery, vehement, and casjfer in 
 his conversation : yea, sometimes there is a fierceness in his air 
 and marmor of speakiiifj, as well as of his wholn deportment, as 
 if ho were jj^oinfj^ to take the matter out (»f (jlod's hands, and 
 himself to devour his adversaries, (4.) The Scriptures teach, 
 * This is the love of God — the sure mark thereof — that W3 
 keep )iis 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 
 tonguei, and heart, nor anxious to deny himself, and take up 
 his crass. It follows, from Undeniable evidence, that he cannot 
 have the true testimony of his own spirit. He cannot be con- 
 scious of haying those marks which he has not, nor can the 
 Spirit of God bear witness to a lie ; or testify that iie is a child 
 of God, when he is manifestly a 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, cv the record. 1 John v. 11. I do not mean to 
 say, that the Spirit of God testifies 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 works 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 
 forgiven, and his sins covered. That there is a testimony of 
 the Spirit, is acknowledged by all parties. And it is not ques- 
 
WITNKSH OF 'rriR SI'IIIIT. 
 
 201 
 
 tioncd whothor thcro is an imiiirct wittioss or testimony tlmt 
 wo aro tlio childron of (Jod. 'Jliis is nearly, if not exactly tho 
 sanu) with tho testimony of a ii^ood conscience towa.ds God. 
 Nor do wo assort thoro can l)(i any real tc^sliinony of tho Spirit, 
 without tho fruit of tho Spirit. Wo assert, on tho contrary, 
 that tho fruit of tlio Spirit iniinodiatt'ly sprint^s from this toHti- 
 niony. But tho point in ([uostion is, whether there bo any di- 
 rect testimony of tho Spirit at all I Whether there be any 
 other testimony of tho Spirit than that which arises from a con- 
 sciousness of tho fruit — 1 believer thi-re is. 
 
 " IV. ' The Spirit itscilf beareth witness with our spirit, that 
 wo aro the children of (jlod.' It is manifest that there are two 
 witnesses mentioned, wlio toijether testify tho same thinfj — the 
 Sj)irit of (Jod, and our own spirit. But what is tho witness of 
 the Spirit? See verse lo — 'Ye have received tho Spirit of 
 adoption, whereby we cry, Abba, Father,' and Gal. iv. 0, 'And 
 because ye are sons, God hath sent forth the Spirit of Ins Son 
 into your hearts, crying, Abba, Father.' And experience 
 agrees with tho 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 wlio aro 
 awakened out of the sleep of sin, cannot be satisfied with any- 
 tliing short of the direct witness of God's Spirit that they are 
 pardoned." 
 
 We might enlarge our extracts from the valuable writings 
 of Mr. Wesley on this subject, but we have probably quoted 
 enough to show the views of the Methodist Church on this im- 
 portan branch of Christian doctrine. From these extracts we 
 learn that the order of operation is, (1.) Repentance. (2.) 
 Faith. (3.) Pardon. (4.) The witness of God's Spirit. (5.) 
 The fruits of the Spirit. (G.) The witness of our own spirits : 
 and that this is the scriptural arrangement, or order of opera- 
 tion, there can be no doubt, any more than that the direct wit- 
 ness of the Spirit is ffiven to the children of God. A " 
 
 scrip- 
 
202 
 
 EPISCOPAL METHODISM. 
 
 -ii 
 
 turnl qnotfttions bearing on the latter point, will close tlii» Arti- 
 cle. " Wo know that w»! have passiMl tVoin ilcatli unto lif.*, bo- 
 canso wo love the brethren." *' IKloved, now mo wo iho sons 
 of God, and it doth not yet appear what wo shall be, but wo 
 know that when lie shall ap|iear, we shall be like him, for wo 
 shall see him as ho is." 1 John iii. 2, «fec. " For (Jod hath 
 revealed them to us, by his Spirit ; for the Spirit searcheth all 
 tliini^s, yea, the deep thinfj;8 of God." 1 Cor. ii. 12. Many 
 other passages might be given, but the above must suffice. 
 
 II. 
 
 OF THE SANCTinCATION OF BELIEVERS. 
 
 The doctrine of entire sanctification is one of the important 
 and distin<ruishinnr doctrines of the Methodist Church. The 
 thing intended by the term entire sanctification, is frequently 
 called by other names equally expressive and comprehensive : 
 as, Christian pcrfi'ction, perfict love, holiness of heart, supreme 
 love to God, ifec. In the statement of this doctrine, we feel it 
 important to abide by the old landmarks, and will accordingly 
 give the 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. They 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 understanding, irregu- 
 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 
 
6ANCT1FICATI0N OF BELIEVERS. 
 
 208 
 
 i\m Arti- 
 to lif'', be- 
 , iho sons 
 be, l)"t wo 
 liin, for wo 
 ■ (Jod liiilh 
 iirclieth all 
 12. Miiny 
 Butticc. 
 
 16 important 
 burch. The 
 is frequently 
 ipreheusive : 
 art, supreme 
 le, we feel it 
 accordingly 
 n language, 
 In this ser- 
 re not ; (2.) 
 
 lot perfect in 
 ]no, nor from 
 lan to be in- 
 Ifrom infirm- 
 Iding, irregu- 
 \ in another 
 )f pronuncia- 
 leless defects 
 infirmitiea as 
 
 thead, none are perfectly freed, till their spirits return to God ; 
 neither can wo 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 a\,y absolute perfection upon earth. 'J'hero 
 is no perfection of degrees, none which does not admit of a con- 
 tinual increase. 
 
 " (2.) In what sense they aro perfect. Observe, wo arc not 
 tiow speaking of babes in Christ, but adult Christians. But 
 even babes in Christ are so far perfect as not to couuuit sin. 
 This, St. John affirms expressly ; and it cannot be disproved by 
 the exami)les of the Old Testament. For what if the holiest 
 of the ancient Jews did commit sin ? We cannot infer from 
 hence, that ^ all Christians do, and must commit sin, as long aa 
 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 hero 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, with St. John, that since the Gospel was 
 given, * he that is born of God, sinneth not.' 
 
 " 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 
 
 God is now brought 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 perfectioa,) 
 
 ' lie that is feeble among them at that day, shall be as Dfttid $ 
 
 15 
 
' i 
 
 204 
 
 Kl'ISCOl'AL METHODISM. 
 
 y 
 
 and tlifi house of David shnll be as the angel of tlio Lord be- 
 fore tlioin.' 
 
 "'])Ut tlio apostles committ«'d sin; Peter, by dissembling, 
 Paul, l)y his sharp eontention with Parnahas.' Suppose they 
 did, will you ar!j;uf thus — ' If two of the apostles once commit- 
 ted sin, then all other Christians, in all at^^es, do, and must 
 commit sin, as long as they live V Nay, (Jod forbid we should 
 thus speak. No necessity for sin was laid ui)on them ; the 
 grace of (iod was surely suflicient for them. And it is suffi- 
 cient for \is at this day. 
 
 '• Hut St. James says, ' In many things wo oflend all.' True, 
 but who are the persons here spoken of? Why, those many 
 masters or teachers whom Ood had not sent; not the apostle 
 himself, nor any real Christian, That in the word ?w, used by 
 a tigure of speech common in all other as well as the inspired 
 writings, the apostle could not possibly include himself, or any 
 other true bidiever, appears, lirst, from the ninth verse, 'There- 
 with bless irc (w(\, and therewith eurso we men.' Surely not 
 ?/'(• apostles! not fo believers I Secondly, from the words pre- 
 (■eiliug the text : ' My l>retlireji, bo not many masters — or 
 teachers — knowino* that we shall receive the "freater condem- 
 nation. For in many things we offend all.' We! Who? 
 Not the apostles, nor true believers, but they who were to re- 
 ceive the ' greater condemnation,' because of those many offen- 
 ces. Nay, thirdly, the verse itself proves that ' we offend all,' 
 cannot be sjioken either of all men, or of all Christians ; for in 
 it immediately follows the mention of a man who offends not 
 as the we hrst mentioned did ; from whom, therefore, he is 
 professedly contradistinguished and pronounced a ' perfect 
 man.' 
 
 " But St. John himself says, ' If we say that we have no sin 
 we deceive ourselves ;' and ' if we say we have not sinned, we 
 make him a liar, and his word is not in us.' 
 
 " I anawer, (1.) The tenth verse fixes the sense of the eighth : 
 * If we 8»y we have no sin,' ia the former, being explained by, 
 
SANCTIKlCAllON OF r.HU,IEVERS. 
 
 206 
 
 Lord be- 
 
 sembling, 
 ,pose they 
 e commit- 
 and must 
 we should 
 them; the 
 it lA suffi- 
 
 jill.' True, 
 hose nv^ny 
 tho, apostle 
 we, used by 
 tlie inspired 
 aself, ov any 
 i>rse, ' There- 
 Surely not 
 0. words pre- 
 masters — or 
 iter condem- 
 IVe! Whol 
 were to re- 
 many offen- 
 e offend all,' 
 itians ; for in 
 |o offends not 
 ii-efore, he is 
 a 'perfect 
 
 have no sin 
 it sinned, we 
 
 If the eighth: 
 Ixpls^ned by, 
 
 *If wo say we have not sinned' in tho latter verse. (2.) The 
 point under consideration is not vvhelher we iiave, or liavo not 
 sinned heretofore ; and ni'ilher of these versos asserts that we 
 do sin or commit sin now. (3.) Tlie nintli verse explains both 
 th(; eighth and tenth: Mf wi; confess our sins, lie is faithfid 
 and just,' not only to for<;'ivo us our sins, but also to cleanse us 
 from all uniiohteousness, that we may ' i^o and sin no more.' 
 In coiiforinily, therefore, both to the doctrine of St. John and 
 the whole tenor of the N'tnv Testament, wo fix this conclusion : 
 a Clirislian is so far {)erfect as not to commit sin. 
 
 "This is tho glorious privilege of every Christian, yea, 
 though he be but a babe in Christ. But it is only of grown 
 Christians it can be atlirmed they arc in such a sense perfecf., 
 as, secondly, to be freed from evil thoughts and e\il terni)ers. 
 From sinful or evil thoughts. Indeed, whence should the}'' 
 spring? 'Out of the h<'art of man,' if at all, ' proceed evil 
 thoughts.' If, therefore, the heart be no longer evil, then evil 
 thoughts no longer proceed out of it; for, ' a good tree cannot 
 bring forth evil fruit.' 
 
 " And as they are freed from evil thoughts, so likewise from 
 evil tempers. Every one of these can say, with St. I'aul, ' [ 
 am crucified with Jesus ; nevertheless I live ; yet not I, but 
 Christ liveth 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 " 
 
 " lie, therefore, who liveth in these Christians, hath 'puri- 
 fied their hearts by faith,' insomuch that every one who has 
 'Christ in him the hope of glory,' 'purifieth himself even as he 
 is pure.' He is purified from pride, for Christ was lowly in 
 heart; he is 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. 
 
 "Thua doth 'Jesus save his people from their sins;' not 
 only outward sioa, but from the sins of their hearts. ' True,' 
 
4r 
 
 206 
 
 EPISCOPAL METHODISM. 
 
 says some, * but not till death, not in this world.' Nay, St 
 John says, ' Herein is our love made perfect that we may havo 
 boldness in the day of judgment ; because as he is so are we 
 in this world.'' 'If we walk in the light, ?is 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 wrought in this world, 
 for he saith not the blood of Christ loill 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 were 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. 
 
 ni. 
 
 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 
 question, or rather a question which Scripture only can answer ; 
 and 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. 
 
 207 
 
 Nay, St 
 may have 
 i so are we 
 1 the light, 
 d of Jesus 
 t is evident 
 this world, 
 Lhe hour of 
 at the time 
 
 ; sermon in 
 ated enough 
 rard to the 
 1. And we 
 5 entertained 
 ?gard to this 
 ibove taught 
 , is still more 
 of the laity, 
 .11 the heart, 
 itness of the 
 
 RACE. 
 
 [d finally fall 
 a scriptural 
 can answer ; 
 ke must unite 
 It. It is well 
 Le answer of 
 le affirmative 
 liates the doc- 
 
 trine 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 righteous man, which can only refer to a child 
 of God. (2.) That the righteous man is supposed 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 
 hath committed, and in the sin he hath sinned, he shall die. 
 (5.) 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. (6.) 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 consequence, and not the 
 concomitant of transgression ; thus, " when 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 he 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, suflfer the pains of eternal death. Other passages of 
 the Old Testament might be adduced in support of the doctrine 
 under consideration, but the above are sufficient to prove what 
 
 -ri'i 
 
 M 
 
 
t 
 
 208 
 
 EPISCOPAL METHOUISM. 
 
 was newish theoloj^ on that point, as taught by the prophet 
 of (Jod. 
 
 2. Let us now inquire what the New Testament says in ref- 
 erence to the same thing. 
 
 I'aul, 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.) Tliat llymenius and Alexander — to 
 whom the apostle refers — liad once been in possossion of faith, 
 otherwise they could not have put it away. (2.) Their faith 
 was of the right kind ; it was possessed in connection with af/ood 
 conscience, and both were of the kind which Paul exhorted 
 Timothy to hold, or retain. (3.) These men, possessing faith 
 and a good conscience, bad put them away. (4.) Tliey had 
 made shipwreck of the same, implying that their faith and 
 good conscience were irretrievably lost. (5.) Their final end 
 is predicted by the apostle in another verse, "The Lord shall 
 reward him — Alexander — according to his works;" liis evil 
 woiks, 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 
 saving faith. 
 
 In Rom. xi. 11, 17, and subsequent verses, Paul, in address- 
 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 fatness of the olive-tree. Be not high-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 seventy, 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 asserts in tiie 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 
 
 i 
 
POSSIBILITY OF FALLING FROM GRACE. 
 
 209 
 
 le prophet 
 
 says 
 
 in ref- 
 
 d warfare; 
 having put 
 <'rom these 
 xander — to 
 on of faith, 
 Their faith 
 with a good 
 x\ exhorted 
 essing faith 
 ) Tlioy had 
 p faith and 
 i\v final end 
 
 Lord shall 
 p ;" Ijis evil 
 
 backsliders 
 had once 
 
 in address- 
 broken off, 
 m partakest 
 rh-minded, 
 , take heed 
 severity of 
 ! goodness, 
 ^halt be cut 
 Roman be- 
 to partake 
 in the 16th 
 es ;" conse- 
 anches con- 
 e cut off as 
 
 were the natural branches — the Jews. (4.) When a branch 
 is broken ofi" from the parent tree it must die, unless grafted iu 
 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 — tlri Father — taketh 
 away ;'' and again, in verse 5, " If a man abide not in me ho 
 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 them 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 hi 
 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 hast 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 the son of per- 
 dition." We here observe, (1.) That the persons spoken of 
 were given to Christ by the Father. (2.) 'J'hat the object of 
 thus giving them to Christ was, that they might be one with 
 him as he was one with the Father. (3.) That this unity or 
 oneness implied a sameness of spirit, of interest-^, and of enjoy- 
 ments; in other words, those given to Christ were really and 
 truly his, as adopted sons. (4.) That, notwithstanding thiis 
 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 minister. 
 From these privileges " Judas, by transgression, felV^ Acts i. 
 
210 
 
 EriSCOl'AL METHODISM. 
 
 25. Now, how could ho fall if ho never had stood ? How 
 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 examination of this pas- 
 sage, we pass to notice another of great importance in the 
 settlement of this controverted point. 
 
 lleb. 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 Uoly Ghost, and have tasted the 
 tfood word of God, and the powers of the world to come, if 
 tLey shall fall away, to renew them again unto repentance ; 
 seeing they crucify to themselves the Son of God afresh, 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 enUyhtened. ('2.) Tht-y had tasted of the 
 heavenly gift. (3.) They loere made partakers of the Hobj 
 Ghost, m 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 signilicant 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 words 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 ORACK. 
 
 211 
 
 •d? How 
 
 B Ten Vir- 
 s, but who, 
 to keep in 
 o in conse- 
 less. But 
 of this pas- 
 nce in the 
 
 who were 
 y gift, and 
 tasted the 
 to come, if 
 •epentance ; 
 afresh, and 
 Led that the 
 p. Should 
 he persons 
 tsted of the 
 the Holy 
 noes. (4.) 
 5.) Of the 
 leant of a 
 ed by the 
 aloft to the 
 lat it was 
 y becomes 
 ' the soul's 
 at the per- 
 that too of 
 might fall 
 
 ood bibli- 
 >n this ren- 
 
 dering, the fearful possibility of apostasy is as plainly and 
 clearly taught in the text as it is possible for language to teach 
 it ; for, were it impossible that these should fall, it would be 
 not only improper but dishonest in the apostle to predicate the 
 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, "How far could they fall?" (1.) This falling away is 
 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 ; a falling away so far and so low, 
 that the wretched apostate " crucifies the 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 assert-id 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 iiiipossible to renew the grace of repentance in 
 the hearts of such apostates, then their doom is unalterably 
 fixed, and their " damnation is sure." 
 
 In Ileb. X. 26-29, we have another proof of the possibility 
 of falling from grace, and of being finally lost. "If we sin 
 vrilfuUy after we have received the knowledge of the truth, there 
 
 m 
 
 m 
 
 *!!■'■ 
 
212 
 
 EPISCOPAL METHODISM. 
 
 remaiiieth 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." 
 This 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 ^han 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 sorer 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 that God has foreor- 
 dained whatsoever comes to pass ; that God has elected some 
 men to eternal life, and doomed others to 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 infants, and enforces the doc- 
 trines of the " horrible decrees." 
 
 2. We object to it because it effectually destroys man's free 
 moral agency. Once converted, no will or power that man has 
 in himself, can prevent his entrance into heaven. If he is as 
 wicked as the devil, he must go to heaven, and he cannot help 
 it if he would. 
 
ETERNAL REWARDS AND PUNISHMENTS. 
 
 213 
 
 3. Wo object to this doctrine, because it tends to beget in- 
 diff(!rence and coldness on the part of Chrisiians, and gives 
 license to crime and immorality on tiie part of backsliders. The 
 syren 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 unwarrantable 
 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 sinnetb, 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 warnings 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 Chri-.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 ' litth 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 
 state, will be endless in duration. In reference to the eternal 
 
214 
 
 EPISCOPAL METHODISM. 
 
 rewards of the righteous, it will not be necessary, in tliis Article, 
 to make any remarks, as no believer in the Bible disputes thia 
 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 we 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 
 life. 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 afiect men in the coming 
 state of being. What ! are all to share alike in the joys of 
 heaven ? The idea is absurd. " If there be any virtue," it 
 will have its future reward, and if there be unrepented wicked- 
 ness, it must have its punishment ; Scripture and reason 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 applied 
 to the state or condition of sinners in the spirit world. 
 
 4. The fact of there being a day of general judgement, which 
 we have elsewhere shown in our remarks on Article III., is 
 proof of the future punishment of the 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 REWARDS AND PUMSHMENTS. 
 
 215 
 
 arc said to " go away into everlasting punishment ;" and " as 
 it is appointed unto men once to die, and after this the judg- 
 ment," so is it evident that the punishment of the wicked will 
 he after death. 
 
 6. The j)hras9s which are used to denote the entire period 
 of man's earthly existence, and those which are employed to 
 denote his punishment 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 hai)d, his stay on earth is likened to a 
 shadow, to vapor, to grass, to a weavisr's shuttle ; as being 
 short, few, <fec.; 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 w;.l tlie 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 
 end? 
 
 
 
21G 
 
 EriSCOPAI, METHODISM. 
 
 3. Tho froo nionil aivftncy of man, and the conditionality of 
 salvation, provo tho eternity of putiislunent. As a moral aj^ont, 
 man is tho subjoot of moral LjovernmiMit ; as a froo moral agont, 
 we contetkl — L'niviirsalism and Calvinism to th(! contrary not- 
 withstandinix — that man cannot bo saved without tho consent 
 of his own will. Now, as salvation depends on his own choice, 
 it must, in the nature of things, bo conditional, and if condi- 
 tional, then salvation may bo lost ; and if there is one truth 
 more plainly revealed than another, in the word (»f CJod, it ia 
 the conditionality of salvation. Obey and live ; disobey and 
 die, is the substance of Scripture doctrine on this point. 
 
 4. Those Scriptures which contain warnini^s and threateninga 
 of future, eternal wrath, prove the possibility of coining 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. " lie 
 that believeth not, shall be damned." " These shall go away 
 into everlasting punishment." " Let us therefore fear, lost 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 
 artrcles 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. 
 
ionnlity of 
 Drill agent, 
 oral agent, 
 ilrary not- 
 lio consent 
 i\vn choii'o, 
 I if condi- 
 ono truth 
 ' Cfod, it ia 
 isubey and 
 int. 
 
 ireatonings 
 ning short 
 d 90 well 
 We will 
 der. " He 
 ill go away 
 fear, lost a 
 V'ou should 
 
 everlast- 
 lere their 
 
 possible, 
 -ind in the 
 odist Epis- 
 allowed us 
 done, had 
 it is, we 
 ural char- 
 deducing 
 le church 
 opted the 
 y in oppo- 
 
 i 
 
 BOOK III. 
 POLITY OF EPISCOPAL METHODISM. 
 
 CHAP TEE I 
 
 SECTION I. 
 
 INTRODUCTION. 
 
 As Mr. Wesley, under God, was the founder of the Method- 
 ist Societies, and the expounder of Methodist theology, so was 
 he the originator of much that is peculiar to the ecclesiastical 
 polity of all the different branches of the great Methodist body 
 in all parts of the world. 
 
 While all these branches agree in regard to doctrines and 
 mode of worship, it is well known that they diflfer somewhat 
 from each other in relation ' questions of church government. 
 This difference of opinioij might reasonably be expected, and 
 while it is an admitted fact that Mr. Wesley and the Method- 
 ists generally, agree '.hat ihero is no particular form of church 
 government prescriNjd 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 ecclo-i mistical 
 polity as they believe will be most conducive to the well-being 
 of the church, and which will better promote the glor\ of God. 
 By 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 govern- 
 ment for his societies ia Europe and America ; and if these 
 
218 
 
 EPISCOPAL METHODISM, 
 
 forms differ, it is because the circumstances and condition of 
 the people in these different countries required a difference to be 
 made : hence, while in England we 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 Methodist Societies in America, and the pro- 
 vision made for the ordination of ministers of different grades, 
 we find a different form for the latter. In the one case we find 
 a purely Presbyterian form of church government, and in the 
 other, a form partaking partly of the Presbyterian and partly 
 of the Episcopalian. 
 
 That Mr. Wesley did design to establish a moderate Epis- 
 copacy 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 work on " The Genius and Mission of 
 Methodism," — recently published, — has ventured the opinion, 
 that *' the 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, page 36. 
 f History of the Discipline, page 26. 
 
OUIGIN OF METHODIST EPISCOPACY. 
 
 219 
 
 iition of 
 ice to be 
 
 govern- 
 tiia deed 
 
 superin- 
 the pro- 
 t grades, 
 ewe find 
 d in the 
 nd partly 
 
 rat« Epis- 
 j no more 
 itablislied. 
 rue, called 
 Metbodist 
 Mission of 
 .0 opinion, 
 church in 
 'he never 
 Coke) an 
 :r sense of 
 |ed doubts, 
 Li-e " more 
 establish- 
 »per sense 
 us to this 
 
 liturgy, or 
 |-ica; with 
 jturgy con- 
 \i making 
 3."f Now, 
 
 in view of the above facts, it may well be asked, what meant 
 Mr. Wesley by his threefold form of ordination, if he intended 
 simjily the organization of a Presbyterian Church ? AVliy re- 
 quire the ordination of ministers, first, as deacons, then as 
 presbyters ; and, in case of superintendency, a third and dis- 
 tinct ordination to that office ? That ordination to the latter 
 office was not merely an appointment thereto, is evident from 
 the fact, that Coke and Asbury were both appointed joint 
 superintendents by Mr. "Wesley, while the former, as an or- 
 dained superintendent, was directed to set apart the latter — • 
 who had been already appointed — to the same same sacred ciffice. 
 2. In the Discipline of the Methodist Episcopal Church, 
 chap. i. sec. 1, we read, that Mr. Wesley, "preferring the Epis- 
 copal mode of church government to any other, set apart 
 Thomas Coke — for the Episcopal office ; and directed him to 
 set apart Francis Asbury for the same office.^'' These words 
 are found in the edition of the Discipline published in 1*789, or 
 two years previously to the death of Mr. Wesley, and the ques- 
 tion very naturally arises, whether it is probable 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 Episcopal 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 disrespect 
 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 Episcopal 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 prepared to speak of the nature of such Episcopacy, 
 
f ''' 
 
 m 
 
 K ' •' 
 
 li'i 
 
 "i •! 
 
 220 
 
 KPISCOl'AL MUTllODISM. 
 
 as well as of the different grades in the ministry and laity of 
 the church. 
 
 In what sense is the Methodist Episcopal Church in the 
 United States an Episcopal Church ? In attempting a reply 
 to this question, such as shall be understood by the general 
 reader, it will be necessary to show in what sense it is not 
 Episcopal, Jis well as in what sense it is. And, first, the 
 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 reign of Constantine, Christianity became the established 
 religion of the Roman Empire. At this period the empire con- 
 tained about one hundred and twenty provinces, 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 more obscure clergy, and, as might 
 naturally be supposed, the more prominent of the city ministers 
 were selected for that purpose. It was necessary that some 
 one should preside as moderators in the assemblies of the clergy 
 appertaining to a city or province, the most distinguished were 
 selected to that office ; 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, it was thought necessary to have some 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 
 mature ; the pope claimed to exerc.oe prerogatives which can 
 
EPISCOrACY OF THE CHURCH OP ENGLAND. 
 
 221 
 
 iaity of 
 
 1 in the 
 
 a reply 
 e general 
 it is not 
 first, the 
 
 Catholic 
 
 perial city 
 After a 
 ind during 
 established 
 mpire con- 
 h province 
 course of 
 IX, and the 
 nvenient to 
 d, as might 
 ty ministers 
 that some 
 if the clergy 
 Liished were 
 ly an office, 
 i; hence the 
 Invenient to 
 ishops. As 
 some one 
 \ authority 
 Iwith the in- 
 irldly splen- 
 |ame awfully 
 became the 
 lUen human 
 Is which can 
 
 only belong to God, even that of forgiving sins ; and the 
 priests claimed tha power, not only of creating from day to day 
 the '•'^al 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 the 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 Ej)iscopal 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 succession 
 of bishops from the apostles — that is, that there always have 
 been bishoj^s who were ordained by other bishops, and that 
 each bisbo,' uhu been previously ordained deacon, and then 
 priest, and ' diis triple consecration is absolutely necessary 
 to the perpetuation of the church of Christ, and that all churches 
 which have not such an Episcopacy, are without the ministry, 
 without the sa^ > tments, and are, in fact, no church at all, but only 
 schismatics ana 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 prove. 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^t! 
 
 I 
 
 !, 
 
 i;] 
 
 !(•' 
 
 l! 
 
 222 
 
 EPISCOPAL MKrilODISM. 
 
 vice or judgment of any ecclesiastical court but himself, and 
 from his decision theie 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 "hown hereafter. 
 
 Thirdl'' The Methodist Church is episcopal only in the 
 Bense of .aving 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 churca which is based upon a scriptural found- 
 ation, as n^rly as we can judge in relation to such matters. 
 The Episcopacy of Methodism is of that moderate character, 
 which, while 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 church, 
 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 Lheir purity of character and singleness of heart. 
 
iself, and 
 
 p in per- 
 
 yiethodist 
 
 after. 
 
 ly in the 
 
 a general 
 g both its 
 ntain that 
 iiurch, but 
 iral found- 
 ;h matters. 
 
 character, 
 fice, makes 
 ;ly depend- 
 the church, 
 ,0, and con- 
 ns:, that the 
 ! — and that 
 —had cause 
 lents, or to 
 leart. 
 
 APOSTOLIC SUCCESSION. 
 
 SECTION II. 
 
 APOSTOLIC SUCCESSION. 
 
 223 
 
 Tub 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 
 Episcopacy, 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 bishops must be able to 
 trace their episcopal descent in an uninterrupted line of personal 
 succession from the apostles ? It is important to observe here, 
 what is involved in assuming to answer the abo'^e questions in 
 the affirmative. The following results follow ar. 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 pei*sonally, or by the permission and sanction of epis- 
 copally ordained successors of the apostles ; consequently, that 
 all other churches, admitting the validity of presbyterian ordi- 
 nation, and denying practically the necessity of sach prelatical 
 succession, are not in fact churches, but mere voluntary associa- 
 tions, sects, schismatics, &c. ; that their ministers are nothing 
 more than teachers, usurpers, interlopers, blasphemers, and m- 
 postors. 
 
 Now, before admitting such monstrous absurdities, and 
 
1 i 
 
 I" 
 
 224 
 
 EPISCOPAL METHODISM. 
 
 adopting such uncharitable conclusions, as would unchurch and 
 anathematize the fairest and loveliest portion of God's heritage, 
 and would, by implication, consign the holiest men that ever 
 lived, to the blackness and darkness of the bottomless pit, we 
 feel disposed to examine these high pretensions to apostolical 
 authoritj' randidly and critically as our narrow hmits 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 ; aud without 
 having previously passed through the lower grades in the min- 
 istry. Are modern bishops thus called ? 
 
 Another thing peculiar to the Jipostolic office, was the man- 
 ner in which they were taught and fitted for thf- work of the 
 ministry. They received all their knowledge of the gospel 
 from Christ himself, and by direct inspiration of the Holy 
 Ghoat. Are bishopa 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 fact that should be noticed in reference to 
 the apostles is, that their ministerial commissions 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 their 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." 
 
PECULIARITIES OF APOSTOLIC OFFICE. 
 
 226 
 
 lurch and 
 1 heritage, 
 that ever 
 ^ss pit, we 
 jpostolical 
 limits will 
 
 ment, and 
 
 , an order 
 
 , we natu- 
 
 and func- 
 
 personally 
 d without 
 ti the min- 
 
 9 the man- 
 ork of the 
 the gospel 
 the Holy 
 is manner ? 
 ere infalli- 
 " lay claim 
 
 eference to 
 gave them 
 every part 
 eh the gos- 
 s universal 
 
 ssions, con- 
 
 I 
 
 pretends to 
 oliness, the 
 r and Paul, 
 
 Another apostolic peculiarity, was the power of working mir- 
 acles. This power was given in their commissions, "heal the 
 sick ; raise the dead." Is this power included among 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. G.) 
 Does the modern episcopate (rather apostolate) possess the 
 same power ? 
 
 Again, the apostles had the power to remit sins ; " Whose- 
 soever sins yc 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 " God pardoneth and 
 absolveth all those who truly repent ;" a declaration which any 
 Sunday-school scholar can make, with as much authority as a 
 right reverend prelate. 
 
 These are some of the p<»culiaritier pertaining to the apostolic 
 office, and if modern bis' a 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 modest 
 and unassuming as to refuse what justly belongs to them ? If 
 the reason is not to be found in the exorcise of a " voluntary 
 humility," perhaps 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- 
 selves bishops, but simply presbyters or elder' 
 
226 
 
 EPISCOPAL MKTHODISM. 
 
 While modem bishops do not claim to be successoTs of the 
 npostles in the particuhirs before mentioned, they nevertheless 
 maintain that they are Kole successors, so far as it relates to 
 the power of ordaininj^ 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 scriptural and con- 
 ventional right to ordain, confirm, and rule over the church of 
 God, not as lords, but as ministers of Jesus Christ ; but that 
 the sole power of government in the church, and sending forth 
 ministers, 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 presbyterb. 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 bishops, as such, ever ordained, there is 
 clear demonstrative evidence that presbyters did ordain others, 
 hence — 1 Tim. iv. 14 — "Neglect not the gift that is in thee, 
 which was given thee by the laying on of the hands of the 
 presbytery." 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. 
 
 227 
 
 in regard to the government of the church, it is equally plain 
 that bishops, in distinction from presbyters, were not charged 
 with the oversight thereof, for it is said — Acta xx. 17, 28, that 
 Paul " called the elders (not the bishops) of the Church of 
 Ephesus, and said unto them, ' Take heed therefore to your- 
 selves, and to all the flock over the which the Holy Ghost hath 
 made you overseers,' feed the church of God." On this pas- 
 sage we remark, 1st, that the original Greek term for the word 
 *' overseer" is " episcopos," the very word from which our term 
 " bishop" is derived, and which is generally translated " bishop" 
 in the English version of the New Testament. Now this term 
 episcopos, overseer, or bishop, is applied to the identical per- 
 sons called elders in the l7th verse, and to none other. Con- 
 sequently, Paul must have considered eldere and bishops as 
 one, not only in office, but in order also ; and so the Ephesian 
 ministers undoubtedly understood him. But 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 Ephesus 
 who were called bishops, as distinct from elders, these presby- 
 ters had the oversight 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 number, 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 modem 
 dimensions would be amply sufficient for a single congregation. 
 The truth is, there were several elders in the above church, and 
 everij one of them was in fact a New Testament bishop. This 
 leads us to remark, 4thly, that the government in said church 
 was exercised in common by all the elders, there is no intima- 
 tion that they had a superior officer by divine warrant, to whom 
 any portion of the government had been delegated. The Holy 
 
I 
 
 i 
 
 :'i 
 
 I'll, 
 
 228 
 
 BPISCOPAL METHODISM. 
 
 Ghost had made them all overseers, and if they had a presiding 
 presbyter or bishop among them, it must have been a mere 
 human arrangement, perfectly proper, no doubt, and justifiable, 
 but D human 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, 7, where Paul says to Titus — " For this cause 
 left T thee in Crete, that thou shouldest ordain elden^ in every 
 city : if any be blameless, the husband of one wife ; for a bishop 
 must bo 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 must 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 general 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 tlie Supreme Court must be well versed in legal 
 lore !" Such are some of the absurdities that follow the claim 
 that bishops were superior to elders. 
 
 But if Scripture is opposed 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 10 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 oiders of the church, 
 as supplying the place of the departed apostles ; as being in 
 
presiding 
 ri n mere 
 ustifiable, 
 
 tho New 
 er appear 
 ;lns cause 
 s in every 
 ir a bishop 
 'aul to re- 
 itable per- 
 reason for 
 d be cora- 
 e superior 
 Id be like 
 leral must 
 ■or Justice 
 
 law, for a 
 d in legal 
 
 tho claim 
 
 irch claims 
 appear to 
 
 itween the 
 1 being the 
 
 byters pre- 
 again, " Be 
 ius Christ." 
 he Sanhe- 
 .nd again: 
 Now such 
 the church, 
 8 being in 
 
 TESTIMONV OF TIIR FATHERS. 
 
 22t 
 
 fact the "College of tho Apostles," is hardly compatible with 
 the idea, that bishops, as distinct from presbyters, are the suc- 
 cessors of the apostles. To our own mind, tho above quota- 
 tions show as clearly as a sunbeam, that jjresbi/tera are, and 
 were, the true apostolic successors. 
 
 PoLYCAUi', a disciple of John tho apostle, and who wrote 
 during the beginning of the 2d century, has left an ejiistio 
 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. 
 
 JusTiK Martyn, who wrote about the middle of tho 2d 
 contury, speaks in his works of "presiding presbyters," a proof 
 that elders did, even then, preside over and govern the church 
 of irod. 
 
 luEN^.us, who wrote about the year 184, uses the terms 
 " bisho})" and " presbyter" as synonymous, and speaks of the 
 ** succession of 2)resht/ters" lie speaks, also, of several of the 
 earlier pastors of the church at Kome, as " presbyters" siin])ly ; 
 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 presbyters ? Let a modern 
 priest or deacon of the Church of England, or of the Protes- 
 tant Episcopal Church in America, or of the Roman Catholic 
 Church, address the Right Reverend Father in God, his dio- 
 cesan bishop, as a presiding presbi/ter merely, and the incon- 
 gruity between the title and the claims of said bishop, would 
 at once be apparent. 
 
 TKrnxaLiAN, 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« 
 
230 EPISCOPAL METHODISM. 
 
 propriato the tltlo "bishop" to themselves, and to claim supe- 
 rior power and authority over the body of the clergy ; he says, 
 "Bishops have a right to baptize; afterwards, the presbyters 
 and deacons." Ho gives, also, the reason why this distinction 
 was allowed : " Because of the honor of the church ;" and de- 
 clares, that " were it not for the honor and peace of the church, 
 the right of administering baptism, belongs even to laymen." 
 Here, then, wo perceive the beginning of episcopal pretensions; 
 the embryo of modern prelacy ; and the reason why this su 
 pcriority was claimed and granted ; not because of any divine 
 right, on the part of the bishop, but " because of the honor and 
 peace of the church." Yet even Tertullian denominates the 
 " bishops," elders, and says : " Approved elders preside among 
 us, having received that honor by the suffrages of the brethren." 
 And in another passage, he speaks of the " churches over which 
 the apostolical chairs preside." Now if anything can be infer- 
 red from these statements, it is, that although in Tertullian's 
 day, a superiority of office was given to presiding presbyters, 
 and they began by way of distinction to bo called bishops ; 
 yet, they were in order presbyters only, and as presbyters filled 
 the " apostolic chairs." 
 
 Clemens Alexandrines flourished and wrote a few years 
 after Tertullian. He speaks of but two orders of ministers, su- 
 perior and inferior. The superior ministers, were presbyters; 
 and the inferior, deacons. He speaks of these two orders, as 
 conducting the worship of God, and makes no allusion to bish- 
 ops, as such, taking any part in the services. 
 
 OftiGEN, 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 presiding presbyters. 
 
 Twenty years after Origen's time, flourished the great and 
 
 good Cyprian, bishop of Carthage, who afterwards became a 
 
 martyr to the truth. As this holy man sustained the highest 
 
 office in the church, it becomes a matter of importance to 
 
TESTIMONY OF TUB FATHEKS. 
 
 281 
 
 know vhat his views were, on the "matter of episcopacy by 
 divine right ; and whether he considered a simple presbyter, 
 as having the authority and qualifications to perform all the 
 duties of a bishop. During his absence from his church, he 
 writes to the presbyters who remained, and says to them : " I 
 beseech you, that you perform your own duties, and also thoso 
 that belong to me ; so that nothing may be wanting, either ia 
 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 multiply quotations f; >m Cyp- 
 rian, to prove that in liis day, bishops and presbyters were 
 equal in order and power, by divine right; that elders could 
 and did discharge all the functions of the bishop, or presiding 
 presbyter, without being specially set apart, or ordained thereto, 
 as a third, and higher order of ministers, but the above ex- 
 tracts must suffice. 
 
 FiRMiLLiAN, who was contemporary with Cyprian, and whu 
 was 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, confirminy, and ordaining." 
 This is very high authority for ministerial parity. Firrailliau 
 was held in deservedly high repute as a bishop. He was cho- 
 sen president of the council of Antioch ; and the evidence he 
 thus leaves is more valuable, as it relates simply to the practice 
 of the church, {viz) that elders baptized, confirmed, and or- 
 dained. 
 
 We have thus glanced at the history of the chuich, and the 
 testimony of the " fathers" for the first three centuries ; and we 
 find ourselves strongly fortified in the positioo, that primitive 
 bishops were merely elders at the first; th;^t the name signified 
 the presiding presbyter ; and that not until the church began 
 to be corrupt, did the bishops claim to be an order superior to, 
 and distinct from presbyters. 
 
 Ambross, who wrote toward the close of the 4th century, 
 
 *l 
 
ii 
 
 f\ 'H 
 
 232 
 
 EPISCOPAL METHODISM. 
 
 i 
 
 i1 
 
 
 and after tho presiding otiicers of churches had succeeded in 
 la)ing chiini to superior power and authority, reniarlis : " The 
 apostles' writings are not altogether agreeable to the order of 
 things, as now practised in the church ; because (ho adds) the 
 fii-st or chief presbyters were then called bishops." " Tho 
 bishops were constituted such, by the judgment of a number 
 of the presbyters." lie says further, that " the presbyters and 
 bishoj)s had one and the same ordination^ Now if Ambrose 
 spoke the truth in relation to tho identity of presbyteiian and 
 <3piscopal ordination, how ridiculous for modern pretenders to 
 lay claim to a spiritual descent from tho apostles, through an 
 unbroken chain of episcopal links, constituted sucii by a triple 
 consecration, lirst, as deacons ; then, as presbyters ; and thirdly 
 as bishops ! 
 
 In addition to these testimonies already adduced, it is a well- 
 authenticated fact, that in the church at Alexandria, from the 
 time of Mark the evangelist to the time of Dionysiu:^, about tho 
 year 250, it was tho invariable practice for the elders of that 
 church to elect one from among themselves, place him in the 
 episcopal chair, and give him the name of bishop. This being 
 placed in the chair, was all the episcopal ordination he had, 
 and this was performed exclusively by tho elders. If, then, 
 there was anything equivalent to an ordination in the case, it 
 furnishes a proof that bishops, as superior ministers in the 
 church, derived their powers from the eldership alone. 
 
 CriHYSOSTOM, who wrote about the close of the 4th, and be- 
 ginning of the oth centuries, at which time the bishops claimed 
 undue authority over the elders of tho church, rebukes thera 
 sharply by saying : " The bishops being above the i)resbyter3 
 solely by their suffrages, and by this alone, they seem to as- 
 sume an unjust superiority over tho presbyters." Mark here, 
 that the bishops were such, not by divine right, not by triple 
 consecration, but solely by the suffrages of the elders. 
 
 Saixt Augustine, in writing to his brethren, telU them, 
 "Bj a presbyter you must understand a bishop ; for what is a 
 
CANONS OF COUNCILS. 
 
 233 
 
 ;cee(J(!(l in 
 ks: "The 
 L) order of 
 
 adds) the 
 ." " The 
 
 a number 
 byters and 
 t' Ambrose 
 ■teii;in aud 
 iiteiiders to 
 li rough au 
 by a triple 
 ,nd thirdly 
 
 it is a well- 
 x, from the 
 , about the 
 3rs of that 
 him in the 
 This being 
 m he had, 
 If, then, 
 he case, it 
 ,ers in the 
 e. 
 
 Lh, and be- 
 )ps claimed 
 lukes them 
 jiresbyters 
 em to as- 
 dark here, 
 by triple 
 
 ells them, 
 r what is a 
 
 bishop (L jiquires) but tlie first presbyter ?" He also ad- 
 dresses the bishops as " fellow-presbyters," and asserts, that 
 " in Alexandria, and throughout the whole of J^gypt, the pres- 
 byters consecrate, when the bishop is not })resent." 
 
 Having given these authorities, from the early Christian 
 fathers, wo will quote one or two from the canons of councils. 
 The council of Ancyra met in the year 315. In the 13th 
 canon of said council, it is said : " It is not allowed for villaye 
 hUhops to ordain j)resbyters or deacons, nor is it allowed evoi 
 to city presbyters to do this, in another diocese, without the 
 license of the bishop." From this canon three things are evi- 
 dent, 1st, that cittf presbyters were considered su])erior to vil- 
 lage bishops. 2d, that the mere fact of a man's being a bishop 
 gave him no right to ordain. 3d, that a city presbyter could 
 ordain in his own diocese without a licen.- • from the bishop, 
 while a village bishop could not ordain, either in his own or 
 another diocese, witliout a license from the city bishop. Now, 
 in view of such evidence, we may inquire what becomes of the 
 claim that " bishops, by divine right, have the sole power of 
 ordination ;" when a simple presbyter could do what a bishop 
 was forbidden to do ? 
 
 Ten years after the council of Ancyra, sat the famous council 
 of Nice, which addressed an epistle to the church at Alexan- 
 dria, in which epistle, express permission is given to presby- 
 ters to ordain ; and which further sanctions the ancient usa- 
 ges of said church, in allowing their presbyters to ordain others. 
 
 Having thus proven that bishops and elders were, in the 
 earlier and purer days of the church, one in order, and that 
 elders, as such, had the power of ordaining, and presiding in 
 the church, we pass to notice the several links in the chain of 
 episcopal succession, which are said to connect modern prelates, 
 of the 19th century, with Peter, Paul, and John, of the first. 
 And in the examination of this point, as far as Scripture or his- 
 tory throw light upon this subject^ if we discover a want of 
 connection between the several links of this celebrated chain ; 
 
I 
 
 i 
 
 '(ill 
 
 234 
 
 EPISCOPAL METHODISM. 
 
 or a want of proof that such connection exists, or ever existed, 
 as claimed by the " 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 " Right 
 Reverend Bishops of the only true Church." 
 
 It is important here to remark, that however _T)3irneE<>iw-ih« 
 streams through which the succession might have flowed, yet 
 the " successors" claiiii to trace with certainty their " succession" 
 through one channel only ; and that channel at the beginning 
 is the Roman. It is true, they claim that before the Romish 
 Church 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 archbishops from Rome, during the darkest, foulest, 
 and bloodiest days of the latter. But let us now return to the 
 unbroken chain. 
 
 Who was the first bishop of Rome ? The " successionists" 
 say, that the apostle Peter was the first link in the chain. But 
 hold ! Peter, as we have shown already, was not a bishop (in 
 name at least), but an apostle, and presbyter. He: tlien could 
 be be bishop of Rome, or any other place, when ii^ 'as not— 
 at least did not claim to be — bishop at all ? How does it hap- 
 pen that the New Testament, especially the Acts of the 
 Apostles, and the Epistles of Peter and Paul, are entirely 
 silent on such a vitally important point ? How does it hap- 
 pen that early ecclesiastical writers diSer on the question ; and 
 that some even deny that Peter ever was in Rome ? How is 
 it, we repeat, that the most learned prelates and ministers of 
 the Church of England, and even of Rome, find it so difficult to 
 prove this fact, as to oblige them to acknowledge their doubts, 
 whether Peter ever was in Rome ? Indeed, the strong proba- 
 bility is — nay, it is almost certain — that Peter never saw Rome • 
 and that if either of the apostles was bishop of the church 
 
 y 
 
 I 
 
 is 
 
 S( 
 
 fu 
 m 
 
 I II" 1!^^^ 
 
existed} 
 
 urse be 
 
 propri- 
 
 " Right 
 
 ved, yet 
 cession" 
 ^ginning 
 Komish 
 ;am was 
 )wed on, 
 iminated 
 ;h. We 
 ler bish- 
 \ foulest, 
 rn to the 
 
 ssionists" 
 in. But 
 ishop (in 
 could 
 as not — - 
 it hap- 
 of the 
 entirely 
 it hap- 
 on ; and 
 IIow is 
 listers of 
 fficult to 
 doubts, 
 T proba- 
 Bv Rome * 
 church 
 
 SECOND BISHOP OF ROME. 
 
 235 
 
 y 
 
 there, Paul must have been the person. Piiul we know was 
 in Rome, but we iiave no evidence, tliat he was there in any 
 other capacity, than as an aposlle, and prisone): Neither u 
 there the smallest dc*<ifre(! of evidence to show that lie ever or- 
 dained a successor in Uomo, even allowing that he v/as the first 
 bisiiop ; and the same is true also of i'tjt(;r. Admitting then, 
 for the sake of argument, that I'eter, or I'aul was the first pope, 
 who succeeded to the episco])al or jKipal chair 'i 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 waa 
 the favored person, as is supposed and asserted by successionist 
 divines; but supposition and assertion are not proof; and 
 especially in a CJise like this, where proof is everything, suppo- 
 sition, and assertion nothing ; and where, too, ecclesiastical his- 
 tory is opposed to such conjecture ; for i:^LSKnius, one of tho 
 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, " IIow inany, 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 be 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 subject of apostolic succession, at its 
 very source or commencement, ^vas a matter of doubt and per- 
 plexity to an accredited historian like Eusebius, over 1500 
 years ago, what can we think of the barefaced assertions of tho 
 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 ! look at it, and judge for your- 
 selves I" 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 waa bishop of Rome, we find them divided in 
 
 17 
 
 MB 
 
236 
 
 KPISCOPAL METHODISM. 
 
 Bentiment, as to who was the successor of Peter. Three of 
 them assert, that Clem* nt succeeded Peter. Four others sup- 
 pose that Linus succeeded Peter. But from the testimony of 
 others it is proved conclusively, that Linus died some years be- 
 fore the death of the arostle, so that he could not have suc- 
 ceeded the latter. Others of the fathers frjve it as their opinion, 
 that neither Linus nor Cle ncnt succeeded Peter, but that Cle- 
 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 ignorant 
 men and women a long list of episcopal successors, while not 
 only the second link in this unbroken chain, but even the first, 
 fails them ? 
 
 If we admit, however, that Linus, or Clement, or Cletus, 
 was the second bishop, who, we inquire, was the third ? Oh ! 
 the list says " Cletus I" Well, who ordained Cletus deacon 3 
 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 preserved in the Rom- 
 ish Church, which ought to be very high authority with high 
 churchmen, makes Cletus succeed Linus, as the third bishop 
 of Rome, Clement as the fourth, and Anacletus as the fifth ; 
 but it is provable that Cletus and Anacletus 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 bishops was purely fabulous. For 
 instance, Platina, the great biographer of the popes, says 
 that Peter made Clement bishop of Rome ; while it is certain 
 that the apostle had been dead for twenty years before Clement 
 was a bishop at all 1 Here, then, is darkness ! Here is con- 
 
 ^^^n^^ 
 
POPE JOHN VIII. 
 
 237 
 
 Three of 
 )ther3 sup- 
 stirnony of 
 e years be- 
 t have suc- 
 t'ir opinion, 
 t that Cle- 
 iesti monies, 
 fessed min- 
 >n ignorant 
 , while not 
 m the first, 
 
 or CtETUs, 
 lira? Oh! 
 tu9 deacon ? 
 successor of 
 issor of him- 
 n the Rom- 
 yr with high 
 hird bishop 
 s the fifth; 
 one and the 
 )n of " Ana- 
 )p of Rome ? 
 •urth bishop, 
 T)oes the 
 e ever had a 
 le " fathers," 
 
 iuppose that 
 )ulous. For 
 
 popes, says 
 it is certain 
 
 ore Clement 
 
 lere is con- 
 
 fusion ! Hero wo 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 might thus follow the length of this fabulous chain, 
 from link to link, till we arrive at the beginning 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 1 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 ordinations null and void, 
 and requiring the re-ordination of those ministers already or- 
 dained. What a beautiful list 1 
 
 But we must pa.ss over a portion of this history, that wo 
 may examine particularly one link in the chain. We refer to 
 pope John VIII. If any credit is to be given to history, this 
 pope was nothing else than a disguised female, who, by con- 
 cealing her sex, was admitted to the priesthood, and by her 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, "^d four days; and indelicate as the allusion may 
 seem, truth requires us to add, that her death was caus<^d by 
 giving birth to an illegitimate child, while walking in proces- 
 sion to the Li'ieran churcl , 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 pleasing one, even to 
 protestant " successors" of the apostles, knowing ; s they do, 
 that a spurious link is no link at all : hence the sticklei"s for 
 an unbroken chain have pretended to have doubts as to the 
 
238 
 
 EPISCOPAL METHODISM. 
 
 truth of this historical faot. lint we assure the reader, that if 
 the correctness of the fact were not fully estabhslied by unim- 
 peachable testimony, w*^ would not have noticed it at ail. 
 
 I'latin'a, a lloniish liistoiian, who wrute the history of ^he 
 church, athnns it to lun.' been a *^ [icnemlly admitted frc'.^' 
 I'liiuKAUX, anutlur ecclesiastical historian of c lebrity. declare!" 
 that " there t\\'*i fifttj authorities belciif/iii;/ to ihc church, in fa- 
 vor of v7." Flavius Illvhtcus, another historian, gwcs a 
 larire number of authorities, atid proves tVoni the testimony of 
 authors who wrote soon at'ler the events tranppired, that Ihey 
 were not even doubted, but spok m of by said autlioi's n^i well- 
 uuthentirafcd historical facts. Mosheim, the ce);^br.ited aud 
 popular hiPiorian, who is frequently referred to f.y hif^li ch\\"ch 
 writers as 'ivideiioi in proof of some of their claims, asserts that 
 " durincf the Jive succeediuf/ centuries, the facts ivere generally 
 believed : and j>.it a vast number of ivriters bore testimony to 
 the irui't of ire same.''' lie even asserts that " before the ref- 
 ormation, the fact referred to was not considered iiscredible in 
 itself, nor ignominious to the church." lie further states : " It 
 is nut, at all cn-dible 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." 
 
 Now, when we remember that all the authorities referred to 
 bv the above named historians, were members of the Romish 
 church, and that they could not possibly have been prompted 
 by sectarian prejudice to record these shameml, yet painful 
 facts ; when we consider, too, that these authorities wrote soon 
 after the events took placo, it would be the heit^ht 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 cor Id this 
 abandoned femul'^ transmit the true apostolic virtue > :- aer sue- 
 
 i! 
 
 v-> 
 
)r, that if 
 by uniin- 
 all. 
 
 >vy c.'f ^he 
 ted /?<;!." 
 ', dedai'oH 
 •ch in fu- 
 , gwcs a 
 :imony of 
 that Ihey 
 m fvi well- 
 iwted aud 
 :rh chu'-ch 
 sserts tliat 
 generally 
 •diniony to 
 re the ref- 
 iredible in 
 iites: "It 
 lence, that 
 e manner, 
 mediately 
 estitute of 
 
 •eferred to 
 e Romish 
 prompted 
 et painful 
 ,vrote soon 
 f incredu- 
 
 Indecd 
 of the un- 
 1 the list, 
 cor Id this 
 
 aer suc- 
 
 CIIARACTER OF THE POPES. 
 
 239 
 
 I:? 
 
 cessors, or spiritual descendants ? We will not insult the 
 reader's understanding hy atteinptinj^ a reply. 
 
 Sutler us nuw fur a inonieiit, to take a ijlance at the moral 
 character and jtroceedings of a few of the succeeding popes. 
 Stej)hen VI. is called the most wicked of men. Clement II. 
 was poisoned by pope Damjisos 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 Home, for the 
 sake of the income. Pope Alexander VI. was guilty of incest 
 with his own daughter. But to end this horrible list of incar- 
 nate devils, let it be sufficient to say, that Phiukaux — himself 
 an episcopalian divine of high standing — enumerates among 
 the popes, thirty-eight usurpers, forty sodomites, forty magi- 
 cians or jugglers, forty-one 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 
 eighty 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 "successiou" may 
 be traced through it, is a matter which we must leave for the 
 " apostolic" descendants to decide. 
 
 SECTION III. 
 
 SAME SUBJECT CONTINUED. 
 
 T^^'e are sometimes met by the assertion, *' that the English and 
 American episcopcvy are not indebted to, nor dependent upon, 
 this liomish chain for their succession ; that long before the 
 Church of Rome had become corrupt, the Church of England 
 
 i\ 
 
 m 
 
 ,V^ 
 
240 
 
 EPISCOPAL METHODISM. 
 
 had obtained its episcopacy ; and that the stream thus obtained 
 from a pure fountain, has retuined its original purity, uncor- 
 rupted by, and independent of, the Church of Koine." 
 
 Now this is certainly a strange assertion. Strange ! because 
 it is notoriously untrue ; contradicted not only by ecclesiastical, 
 but also by profane history. The lioraish succession of bish- 
 ops was introduced into England in the person of Augustine, 
 a monk, who was ordained by the pope's authority. Augus- 
 tine, on his arrival in England, accouipMuied by forty other 
 monks, found bishops in the church ; but these English bish- 
 ops had only presbyterian ordination. Augustine, anxious to 
 bring them into the succession, insisted on their re-ordination, 
 by the imposition of his hands, to which many submitted. 
 The above fact proves that till nearly the close of the 6th cen- 
 tury, the English clergy he ^ ly hi.me means got along with- 
 out the popish succession, ^ uu hat tii y ai>pear to have been 
 satisfied till then, with the aucient o/der 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 ])istory 
 proves also that the clergy, 'nstead of preserving themselves 
 and the church from contact w.vh the " mother of abomina- 
 tions," had recourse, again and again, to the pope, for tlie ordi- 
 nation of their bishops, so that in the archepiscopal see of 
 Canterbury, from the time of Theodore, A. D. 068, till the 
 year 1414, no less than fourteen bishops and archbishops 
 obtained their appointment 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 1119 to 1342 — no less than ten 
 BISHOPS were ordained by the pope or his orders. In the See 
 of Durham, pour of its bishops were ordained at Rome during 
 the same period. In the See of Winchester, during nearly 
 the same period, six of the bishops were ordained by the pope. 
 
ENGLISH EPISCOPAL SUCCESSION. 
 
 241 
 
 Thus we might go on from one diocese to another, through the 
 whole of England, and we should find that all of them re- 
 ceived more or les > of their bishops from Rcme. And why 
 not ? "Was rot popery the establish . 1 religion of the kingdom ? 
 And where should the church look for its " bishops and other 
 clergy" but to the fountain-head, however corrupt thut foun 
 tain might be ? It should also be remembered that the prel- 
 ates above alluded to, were given by Rome to England, during 
 the darkest and bloodiest days of the popedom. 
 
 We can thus trace the succession of the present race of 
 English bishops, and also of the American bishops, back to 
 bloody Rome ; for Bishop White, the first bishop of the Prot- 
 estant Episcopal Church, 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 .uiccession, 
 having followed the length of the chain from beginning 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 prepare<l to 
 admit, that those who have this spurioi and corrupt succes- 
 sion, constitute the only true church of Jesus Christ, and that 
 all other Christians are schismatics and heretics ? 
 
 But it is maintained that even allowing the stream along 
 which the succession has flowed to have been impure, yet 
 " bishops as a third order, and as the successors - )f the npostles, 
 are the only persons who may lawfully ordain, because that 
 presbyters or elders have not this authority expressly given 
 thera in their commission." In reply we remark, that in the 
 commission given to the apostles, there is no express 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. We 
 beg you also to remember a f^/'t already referred to, namely, 
 
 .^ V .y 
 
242 
 
 EP'::c»l'AL METHODISM. 
 
 that although exercising the functions of ordination, the npos- 
 tlcs woro never callud bishops ; that they never called thom- 
 Bclves bishops; nor ever claimed to be such. But while they 
 did not claim lo ] i bisnops, they did claim to bo elders, or 
 pnjsbyters; hence i'clfr, in writing to his brethren, says; 
 " The elders who are among you 1 exhort, who am also an 
 ELDER." The apostle .John, also, in two of his epistles, intro- 
 duces ui..iself not as a bishop, but as an elder, thus: "The 
 ehkr ic the elect lady." "The '''i> to the well-beloved 
 Gaius." From these passages we infer tliat the a})ostl<'s wero 
 in f'lct ciders ; that elders wero the highest order of ministers 
 known in the church : and that the apostles exercised the right 
 „«';'<.:di nation, by virtue of their ministerial standing as elders 
 ir the church of God. It may be proper here also to observe, 
 iliat in the description given of the glories of the church tri- 
 umphant by the ai)ostle John, in the book of llevelation, thero 
 is nothing said about either apostles or bishops being recog- 
 nized as such in the kingdom of heaven, while ciders are not 
 only named, but referred to as occupying the highest "■•nk 
 among the blood-washed throng ; an evidence to our own 
 mind, that whatever may bo 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, 'i 
 will of course follow that meir successors can be nothing more, 
 and that the power of ordination :li ould be retained and exer- 
 cised by the eldership of the church, they being the only rep- 
 resv?ntatives of the Lord Jesus Christ on earth ; while bishops 
 are such, not because they are bishops, but because that being 
 bishops they arc elders also; and, as elders, are the true suc- 
 cessors of the apostles, in common with their brethren of the 
 pi'csbytery. 
 
 But the question may arise r- some minds, " IIow came this 
 third order to be recognized lU the hurch as a distinct and 
 superior order P In reply, we need simply state that, like ail 
 
KionTS OF rni 
 
 TERfi. 
 
 243 
 
 other corruptiona and abuses, this one fastened itself upon the 
 churclj almost imperceptibly, and by slow degrees. At an 
 early age after the apostles, it wan tlioiiglit best that the power 
 of ordination should not bo used indiscriminatcjly by the elders 
 of the church, but for the sake of greater unity, and to j)revent 
 as far as possible the abuse of this power by intlividual pres- 
 byters, its exercise should bo limited in most cases to the pre- 
 siding presbyter or elder, whoso station as president — added 
 to his greater wisdom and experience — better <pialitied him to 
 judge of the expediency of exercising tho power of ordination 
 in any given case. This arrangement was no doubt called for, 
 and was perfectly propter; indeed, we can discover marks of 
 wisdom and Christian prudence in tho same : but it wjis a 
 mere human arrangement after all, without divine warrant or 
 authority ; without even apostolic exatn])le to recommend it ; 
 and when once introduced into, and entailed u])on tho 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 tho sake of peace, harmony, 
 and greater tmity, 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 a.s unnecessary and even dangerous to the 
 liberties of tlie cliurch. We should, however, carefully distinguisli 
 between the proper use and abuse of a thing. All good things may 
 be abused, and all blessings msiy be perverted; so with the episco 
 pacy : good in its design and operations, when properly checked. ISTo 
 genuine protestant doubts the fact of the Roman priesthood, or pres- 
 bytery, as such, being a curse instead of a blessing to the world ; but 
 Burely it would be wrong to discard the entire body of Christian elders 
 on that f'ocount, or to seek the aanihilatioa of either the cder or 
 office. 
 
244 
 
 EPISCOPAL METHODISM. 
 
 into ft human arrangement, by which tho power or privilege 
 of granting orders may be (Iclcgated to some one or more df 
 their number. But this delegation of power for tho time be- 
 ing, cannot ahenate oven for a moment the divine right of 
 presbyters to set apart proper jjcrsons to tlie njinistry, when 
 circumstances seem imperiously to demand it. To make this 
 matter plain, we will suppose that the sovereign of Great Brit- 
 ain, being the fountain of all power and honor in her own 
 dominions, should authorize her cabinet ministers, or either of 
 them, to confer titles of nobility on whomsoever she should 
 previously select. And suppose, further, that for the sake of 
 greater convenience, the cabinet should select one of their 
 number as their agent or representative in this matter, who 
 alone should have a conventional right otficially to confer 
 these titles. And suppose, further, that this arrangement 
 should become fixed usage without any further instructions 
 from the Queen than those before stated, and that when 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 tho cabinet, and use the authority given 
 them by their sovereign in conferring these titles ? Nay ! un- 
 der certain circumstances, might it not be their imperative duty 
 to resume tho exercise of their common powers, especially if 
 the minister previously appointed for the purpose had abused 
 bis authority, either by refusing to confer titles upon the per- 
 sons selected, or by conferring them upon persons not selected, 
 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 their delegated pow- 
 ers ? It certainly might. Just so in reference to presbyters. 
 Jesus Christ, who selects whom 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, 
 
UI0HT8 OF rREsnrrKns. 
 
 245 
 
 waivo the personal exorcise of this power, and delegate the 
 same to one or more of th<!ir number, and may denonninato 
 the persons thus delegated their hinhops, presidents, superin- 
 tendents, cliairmen, moderators, j)residin<5 elders, or anything 
 else they choose; but the j)ersons thus selected remain elders 
 still, the same in order with their brother elders, but su|.>erior 
 in office. And if, as has been the case with modern bishops, 
 im[)roper and even ungodly {)ersons have been ordained by 
 them to the office of the ministry ; and if, as can also bo clearly 
 shown, persons properly ([ualified and selected to that office by 
 the Head of the Church himself, have by these same prelates 
 been denied ordination, as in the case of the Uev. Joseph lien- 
 son and others : ought not the presbytery of the church over 
 which these unfaithful bishops preside, to resume the power of 
 ordination, and not only withhold it from imj)roper persons, 
 but confer it where the (iod of heaven has clearly indicated 
 that it should be conferred? Should they not confer the 
 power to ordain and send forth ministers, upon pcM-sons who 
 will faithfully discharge the duties they owe to God, to his 
 church, and to its divinely commissioned ministers? 
 
 Such is the episcopacy of the Methodist Episcopal Church in 
 these United States. Such, also, is the Presidency of the Brit- 
 ish Wesleyan Church, and other Methodist Churches in Europe 
 and America. Such, also, is the prevailing sentiment and prac- 
 tice of every protestant church in the world, excepting, of 
 course, that branch of the church which is governed not by its 
 immediate pastors, but by a hierarchy, a spiritual aristocracy, 
 an episcopal nobility, as far elevated above 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 
 
246 
 
 EPISCOPAL METHODISM. 
 
 ! 
 
 « 
 
 so far blinded by error as to witliliold from ministers and mem- 
 bers of other churches, an acknowledgment of their true rela- 
 tion to the body of Christ. 
 
 We are however happy to know, that while many allow 
 themselves to indulije in unchaiitable feeliuixs toward other 
 churches, there are hundreds of other ministers, who although 
 in the " succession," so called, willingly acknowledge the valid- 
 ity of presbyterian ordination, and the propriety of its adminis- 
 tration under certain circumstances. It was with such views as 
 these, that the " apostle of Methodistii," himself a " {)resbyter," 
 and as high in order by divine right, as his Grace the Arch- 
 bishop of Canterbury, set apart certain persons to the wo)'k of 
 the ministry ; — persons who had given indubitable evidence of 
 their being previously called to the work by the Holy Ghost, 
 but who were refused ordination by the English hierarchy. On 
 the same princijile, ^Ir. Wesley, while as yet there were no 
 Methodist presbyters in America, appointed a fellow-presbyter, 
 Dr. Coke, to go and confer ordination upon these men of God, 
 Avho (while other pastors fled, and left their flocks to perish in 
 the wilderness) maintained their ground in the midst of dan- 
 ger, and fed their peoi)le with the bread of life. It is true, as 
 before stated, that Mr. Wesley, as a member and minister of 
 the Church of England, preferred an episcopal 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 episcopacy, such as prevailed 
 in England and Rome, and a moderate episcopal superintend- 
 ency, sucli as prevailed among the Moravians, Waldenses, and 
 German Lutherans. They knew how to distinguish between 
 an order and an o^^ce ; between the abuses of a lordly, purse- 
 proud hierarchy, and the simplicity and utility of an apostolio 
 Buperintendency, and wisely and prudently — as the history of 
 
METHODIST SUCCESSION. 
 
 247 
 
 and mftra- 
 true rela- 
 
 f^ny allow 
 iU'J other 
 ulUioUii;h 
 the valid- 
 s adminis- 
 1 views as 
 resbyter," 
 the Arch- 
 e woik of 
 ,'idence of 
 ijly Ghost, 
 rchy. On 
 ! were no 
 -jircsbyter, 
 :n of God, 
 5 perish in 
 st of dan- 
 is true, as 
 linister of 
 of church 
 wish, the 
 episcopal 
 lerintend- 
 le proach- 
 jetween a 
 prevailed 
 j)f>rintend- 
 n.ses, and 
 1 between 
 lly, purse- 
 apostolio 
 istory of 
 
 the past sixty-seven years fully demonstrates — organized in ac- 
 cordance with the winhes of the fatlier of Methodism, a system 
 of church government, which for simplicity, moderation, unity, 
 and efficient moral power, challenges the admiration of the 
 Christian world ! 
 
 This system of church government might well be denomi- 
 nated a ^^n'siy/t'/'MOt cpiscopaaj, as it embraces the advantages 
 of both the presbyterian and episcopal forms of government, and 
 rejects whatever is superfluous 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 
 superintendency. 
 
 But it is said, that the " Methodist Episcopal succession is 
 spurious, because it cannot be traced back further than the time 
 of Wesley." In reply, we may remark that we have no desire 
 to trace it back any further ; that even if we could succeed in 
 tracing the same back to the Komish 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 affinity with it, or dependence on it, or descent from it. 
 Such a succession as we have, thank God ! is from a pure 
 source, carried down through a pure stream, and destined, we 
 trust, to retain its purity, tid 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 scripturally as any other episcopal church on earth. But 
 to let this view of the subject pass, it should be remembered by 
 the objectors, that the clergy of the English church and her 
 American daughter cannot trace their succession back further 
 than the time of the Reformation under Luther. We have 
 before proved, that prior to the Reformation, the English church 
 received her ordinations from Rome ; that in fact, as a church, 
 she was part and parcel of the Church of Rome. All her eccle- 
 siastical authority was derived from the Pope. All her r.rch- 
 bishops and bishops were appointed either directly or indirectly 
 
 *,•; 
 
 
 
 
248 
 
 EI'ISCOPAL METHODISM. 
 
 11 ' i 
 
 by him, or at least with his consent and approbation, and every 
 one of said bishoi)s took an oath of obedience to tlio Pope, as 
 an indispensable prerequisite to consecration.* 
 
 Now if the I'ope, as universal bishop, and as the vicegerent 
 of Jesus Christ, had a scriptural right to appoint 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 o{)position, the scriptural right to 
 depose them from their office of bishop, so that in the latter 
 case, the powers of bishops being withdrawn, all their subse- 
 quent acts as bishops would be null and void. It is therefore 
 a matter of no little importance to know that such depositions 
 did take place. Bishops and archbishops were not only de- 
 posed by the Pope, but excommunicated from the church. 
 What then became of their previous official authority to or- 
 dain, and of what value were their acts, subsequent to the pe- 
 riod of tht^r deposition and expulsion ? And yet these very 
 bishops continued, in spite of the Pope's anathema, to adminis- 
 ter the functions of their office. Wo may well adm.ire their 
 courage and indepenilence, but we must confess that the suc- 
 cession here came to a stand. Here we meet with other asser- 
 tions, namely : " that the ecclesiastical authorities at l^ome, 
 
 * The following is the form of oath taken by such bishops : " I, 
 
 N , from this hour, -will be faithful and obedient to my lord N 
 
 Pope, and to his successors ; the counsel that tliey shall deliver to me, 
 I will reveal to no one to their damage. I v.'ill be their helper in re- 
 taining the papacy and royalties of St. Peter, and I will defend them 
 against evfry man. I will be careful to preserve, defend, and promote 
 the rights, honor, privileges, and authority of the pope. I will not be 
 (a party) in any counsel, deed, or treaty, in which may be devised any- 
 thing sinister against the pope, or prejudicial to his person, rights, or 
 power : and if I shall know any such thing to be under discussion by 
 any parties soever, I will hinder it as far as 1 am able, and as soon as 
 I know it, I will signify it to my lord the Pope. The apostolic man- 
 dates I will observe with all my powers, and I will cause them to be 
 observed by others. Heretics and Rebels against my lord the Pope, 
 I will persecute and attack'' 
 
ONCE A BISHOP ALWAYS A BISHOP. 
 
 249 
 
 (1 every 
 *ope, as 
 
 ;egerent 
 ordain 
 I to him 
 lath was 
 right to 
 lie hitter 
 r subse- 
 .herefore 
 positions 
 only de- 
 church. 
 ty to or- 
 D the pe- 
 lese very 
 adminis- 
 ire their 
 the suc- 
 ler asser- 
 t ]lome, 
 
 lops : " I, 
 
 rd N 
 
 vet to me, 
 
 lor in re- 
 
 fciul Ihem 
 
 promote 
 ?ill not be 
 rised any- 
 
 ri gilts, or 
 ;ussion by 
 19 soon as 
 tolic man- 
 
 lem to be 
 
 the Pope, 
 
 who conferred ordination on the EngHsh bishops and clergy, 
 had no [jovvcr to de})ose them ;" " that the episcopal and min- 
 isterial power once (jivcn^ can never be taken away ;" " that 
 once a bishop, always a bishop ; once a priest, always a priest." 
 This is strange lugic ! If this reasoiiitig is correct, it will follow 
 lliat Judas Iscariot, after he betrayed his Lord, would, without 
 repentjince or contrition, have always remained a true apostio 
 {IS long as lie lived ; nutwithslanding the aj)ostle Peter asserts, 
 that "from his ministry and ajjostleshi}), Judas, by transgres- 
 sion, yi'//." Had 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 
 he have been (if the above reasoning is correct) an apostle still. 
 Had all the apostles combined in d«^posiiig him, he might have 
 laughed them in the face, and exclaimed — " '>nce a bishop, al- 
 ways a bishop ; once an apostle, always an apostle." Who 
 does not see the glaring absurdity of such a doctrine as this ? 
 a doctrine so utterly destitute of reason that we wonder that 
 any man " pretending to holy orders," or to any degree of dis- 
 cernment, or common sense, should be found guilty of main- 
 taining it. But let us examine this point a little further. On 
 the principles of high churchmen, the lioman Catholic Church, 
 before the Reformation, was either the true church of Christ, or 
 it was not. If it ivas, its acts of deposition and excommunica- 
 tion must have been equally valid with its acts oi Imission 
 and ordination, so that every deposed priest, or bishop, became 
 a mere layman ; consequently the subsequent pretended official 
 acts of these persons could not be worth a straw. In proof of 
 this, see Matt. xvi. 18, 19 — where Christ says to Peter, " Thou 
 art I'eter ; and upon this rock will I build my church," &c. 
 " And I will give unto thee the keys of the kingdom of heaven ; 
 and whatsoever thou shalt bind on earth, shall be bound in 
 heaven ; and whatsoever thou shalt loose on earih, shall be 
 loosed in heaven." On the supposition^ then, that the Church 
 of Rome was, before the Reformation, the true church, the Pope 
 
250 
 
 EPISCOPAr, METHODISM. 
 
 f ! ! 1 
 
 : 
 
 
 must havb been a loi;-ilim;ite and n';;ul;ir successor of the apos- 
 tle Peter, to vvlioin was C(jmiiiilte(J the keys of the kingdom, 
 with tlio original i)o\ver of binding, and loosing ; and as the 
 authority to bind, and luost', was general in its application, it is 
 evident that " ivhatsocver''' the Tope " bound"' on earth by his 
 bulls, or " loosed" bv his exconimunications, was bound or 
 loosed in heaven — whether layman, deacon, priest, or bishop. 
 Where then is the lOnglish succession ' But if the Roman 
 Catholic Church before the Reformation ivas 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 hang upon either, as we 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 prelatical usurpers exclaim, by the succession-list 
 ye shall know them ; " Examine this list," say they, " and if 
 you find a regular series of names, from that of the person 
 whose claim you are inquiring into, back to that of the ajjostle 
 Peter, you may rest assured such a person is in the true suc- 
 cession ; no matter what his moral character ; no matter what 
 his 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 of Jesus Christ. But 
 if his name is not on the list, if he has the piety of John, the 
 eloquence of Apollos, the Christian boldness of Peter, and the 
 success of Paul, yet is he no minister, but an intruder into the 
 sacred office, a mere teacher pretending to holy orders. Yea ! 
 if he can appeal, as Paul, to the thousands converted through 
 
OBJECTIONS TO HIGH CHURCH CLAIMS. 
 
 251 
 
 and if 
 person 
 
 his instrumentality, and say, ' The seals of my apostlesbip are 
 ye in the Lord ;' and ' ye are our epistles written in our hearts 
 known and read of all men,' yt't, if his nunie is not on the list, 
 he is no minister — the conti-rci-'ations which he serves arc with- 
 out the gospel, without saerami-nts, without church-member- 
 ship, and without an interest in the kingdom of <Jod." 
 
 Now what liigh-toned arrogance is this ! Nay ! what down- 
 right impudence to unchristianize nearly every protestant church 
 in the Christian world ! Methodists, Baptists, Presbyterians, 
 Lutherans, I'rotestants of France, Independent'^, Quakers, &c., 
 must all be contented with the position of heathens, having an 
 interest only in the " uncovenanted mercies of God !" 
 
 We are now prepared, by way of recapitulation and infer- 
 ence, to state a few leading objections to the doctrine of apos- 
 tolic succession, as held by the high church jiarty. And 1st, 
 we object to the claims because they are lo'dkout divine war- 
 rant. We defy the most learne<l prelate to j^iace his finger ou 
 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 hw 
 nowhere states that they must be ordained by those who have 
 passed through a triple consecration. 
 
 2d. We object to the claims of uninterrupted succession be- 
 cause the history of the Christian church is in direct opposition 
 to them. Even popish historians, and the most accredited 
 writers in the Church of England, prove the falsity of these 
 claims, and show beyond a doubt that this doctrine is a "cun- 
 ningly devise<l fable." 
 
 3d. We object to those claims again, because the brightest 
 ornaments that ever graced the episcopal chair, in the English 
 and American Episcopal Churches, have denied the validity of 
 the same. We instance only the following Archbishojw and 
 Bishops : Cranmer, Whitgift, Grindal, Leigliton, Jewel, Whitta- 
 ker, Reynolds, Tillottson, Burnet, Stillingtleet, Iloadley, Usher, 
 Dowman, Crof';, Hall, Bancroft, Andrews, Forbes, Wake, Chil- 
 
 18 
 
 1 
 
 -i li 
 
 i Ml 
 
>pr^ 
 
 25i 
 
 El'ISCOrAL METHODISM. 
 
 Hngwoitl), find White, tlio hitter being the first bishop of the 
 Protestant Episooj);!! Church in America, lliese eminent 
 Episcopahan prelates, with hundreds of others, have borne am- 
 ple testimony in favor of our position, and in opposition to 
 these claims. 
 
 4th. AVe object to those claims, because that to yield to 
 them, would be entailing upon the church a lordly hierarchy, 
 and that, too, under the pretence that it is by divine right ; 
 while Jesus taught his discijiles to "call no man Master upon 
 earth ;" for, saith he, " one is your Master, even Christ, and all 
 ye are brethren." Besides : a pretended superiority of this 
 kind requires a corresponding amount of mea- -^ to sustain it; 
 lience, the Archbishop of Canterbury and liis brother prelates, 
 must have from twenty-iive thousand to one hundred thousand 
 dollars each, per amniin, and the other clergy in proportion to 
 their rank ; while the bishops of the Protestant Ej)iscopal 
 Church in America, although not receiving ;> , much, have cer- 
 tainly much lai'ger salaries than are necessary for their com- 
 fortable support. 
 
 5th. This system, and th ^so claims, liave a tendency to fos- 
 ter a spirit of pride and vain-glory. Who has not witnessed 
 with pain and mental distress, the lordly air and hauglity 
 bearing of some who profess to be ministers of the meek and 
 lowly Jesus, who said to his disciples, " He that will be the 
 greatest among you, let him be your servant !" And is it not 
 a proper inference, that whatever tends to exalt man in his 
 own eyes, by giving him a fancied superiority over others, can- 
 not be of God i 
 
 A 0th objection to these claims is, tliat they nourish a spirit 
 of bigotry and sectarianism. " The temple of the Lord are 
 v.e !" and, "We thank thee, GrJ, that we are not as other 
 men are — without the church, without the ministry, without 
 the sacraments, or even as these poor deluded dissenters." 
 "We are the only true church; all otlier jwofi'ssed Christians 
 are entitled only to the uncovenanted mercies of God, the sanio 
 
 ( 
 3 
 
OBJECTIONS TO IllOri CHURCH CLAIMS. 
 
 253 
 
 as heathens who have no church, no ministry, no sacraments." 
 In perfect keeping with the above pharisaic language, are tlio 
 olHcial reports of some of the diocesan " successors." When 
 describing their visits to certain pl.ices, they speak of the Kpis- 
 copal "Church," the "Presbyterian meeting-liouse," the "Bap- 
 tist house of worship," tlio "Methodist chapel," &c. Hence, 
 also, while they gladly avail themselves, in cases of necessity 
 of the proffered use of these " meeting-houses" and " places of 
 worship," they never are known to reciprocate the favor, by 
 inviting clergymen of other denominations to the use of their 
 " churches." 
 
 Vth. A lordly hierarchy, in its legitimate consequences, en- 
 dangei-s the stability and perpetuity of republican institutions. 
 James I. of England, with a greater knowledge of luunan na- 
 ture than is generally ascribed to him, wittily said, " Xo Bishop, 
 no King." That is, " Without bishops, monarchy cannot ex- 
 ist." The truth of this remark has been exemplified in every 
 age, proving that it requires the aid of an aristocratic order of 
 the clergy, to sustain the pillars of a monarch's throne ; and 
 that without such aid and 'lunport, monarchies cannot exist. 
 But the above saying of the king might very well be reversed, 
 "No King, no Bishop," understanding the latter term in the 
 same sense as it is used by " apostolic" pretenders. Who does 
 not see, that, under the pure and genial influences of repub- 
 lican institutions, the high claims before alluded to, never have 
 been, and never can be yielded to, by a free and sovereign 
 people ? And although diocesan prelates may ostentatiously 
 style themselves " Bishop of New York," " Bishop of New 
 Jersey," " Bishop of Maryland," and may renew their efforts to 
 have the few thousands of their Israel dignified with the name 
 of the "Church of the United States," yet it will be many long 
 years, we trust, before their ambition is gratified, by the con- 
 sent of the mass of the population. When such consent is 
 given to these exclusive claims, then farewell to republicanism, 
 liberty, and happiness. 
 
 
<flp^ 
 
 i 
 
 11 
 
 1 
 
 
 ■ ' s-^fl 
 
 
 ' *"\M 
 
 i 
 
 \ i ii 
 
 
 
 ^ 
 
 i f 
 
 EPISCOPAL MKTIlODrSM. 
 
 8th. Wo object, finally, to these claims, that they trifle with 
 the inter' sts of the souls of men ; basini^, us they do, the sal- 
 vation of the soul upon a connection with a church in which 
 the •' succession" is found; wl 'ie they deny emphatically tlie 
 scriptural doctrine of regeneration, and 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 negkct the " weightier 
 matters of the law, jud,L,u.')nt, mercy, and faith." 
 
 These objections are urged, not against the Episcopal Church 
 as such, but simply ag.'iinst the unwarrantable pretensions of a 
 portion of said church, who stigmatize all others as heretics, 
 schisma!,!cs, and heathen. 
 
 Having thus examined the claims of those v.'ho "say they 
 are apostles," or the exclusive descendants and successors of 
 the apostles; having "tried" them, and proved that they "are 
 not" what they profess to be ; having shown that these preten- 
 sions are not well founded, it will be unnecessary to remind the 
 reader, that we have brought no railing accusation against the 
 English or American Episcopal Churches. We have not at- 
 tempted to deny their ])Osition as important branches of the 
 Church of Christ. We have not called in question the piety 
 or learning of their ministers ; we say nothing against their 
 form of church government, however much we may differ from 
 them 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 ha^ =.aid 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 ditter from them in 
 opinion ; but still, in regard to such secondary matters, our 
 motto is, " Live, and let live." Our only object has been to 
 show the folly of claiming an exclusive right to the kingdom 
 of God, by virtue of a mysterious episcopal unction, handed 
 down from generation to generation. What we have written 
 
ORIGIN OF METHODIST EPISCOPACV. 
 
 255 
 
 has been merely on the defensive, if higli church episcopa- 
 lians will not unchurch u?, we certainly shall not try to un- 
 church them ; and even if they will persist in their wholesale 
 denunciations, we can '^ut pity, and pray for them ; knowing, 
 as we do, that it is no* ihe imposition of a bishop's hands that 
 will prepare the soul c * either minister or lay member for 
 heaven, but that, in every nation, he that feareth God and 
 woiketh rijLjhteoiJsness, is accej)ted with liiin ;" and that " not 
 every one that sailh, Lord, Lord ! shall enter into the kingdom 
 of heaven ; but he that doeth the will of my Father which is 
 in heaven," 
 
 We will close this section by adopting the beautiful language 
 of the episcopal liturgy, which I .vr>uld to God were written 
 on thfi tablets of the hearts of those who so frequently re- 
 peat i: — 
 
 "Fiom all blindness of heart ; from pride, vain-glory, and 
 hypocrisy ; from envy, hatred, and malice, and all uncharita- 
 bleness : 
 
 " Good Lord deliver us." 
 Amen. 
 
 SECTION IV. 
 
 ORIGIN OF METHODIST EPISCOPACY, &C. 
 
 In the two former sections we have <\ttempted to show the 
 absurdity of the claims of the liigh churci. nen in relation to an 
 uninterrupted succession from the aposlios. The object of the 
 present section is to show the origin and scriptural character of 
 the superintendency of the Methodist Episcopal Church. 
 
 We have more than once asserted in this work, that John 
 Wesley was, under God, the father and founder of Methodism. 
 By referring to liook I. of this work, the reader will learn that 
 the rise of Methodism in America in 1766, was owing to the 
 indefatigable exertions of a few local preachers, who, having 
 emigrated from Europe, introduced the doctrines and cus- 
 
 
250 
 
 EPISCOPAL METHODISM. 
 
 toms of Metho<lism into Americ.v ; that wJien the Societies and 
 members becanie more miniLrous, Mr. Wesley sent over a 
 number of rt'< ilar travellins,' preatlieis ; that through the la- 
 bors of the hit' ,, tlie cause continued to spread an*' :.;row, even 
 amidst all the excitement of the war of the revolulior.; so that 
 at the close thereof, it was found that a iMrge increase had 
 been made durinij the continuance of hostilities. We have 
 also adverted to the fact, that in 1784, Mr. Wesley provided a 
 supcrintcndency, or episco})acy, for his Societies in America. 
 As, however, the episcopacy of the Methodist Church has been 
 violently assailed, not only by the successionists before alluded 
 to, but by non-episcopal writers and divines, it seems necessary 
 to make a few additional remarks in the present 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 Episcopal form of church government in America, but 
 by at least one Methodist Episcopal writer, the same denial has 
 been expressed. The proof furnished by such persons is usu- 
 ally the celebrated and often-quoted letter of Mr. AVesley to 
 Bishop Aol)ury, a copy of which we prefer to give the reader, 
 that h' nviv judge of its contents, and of the validity of tho 
 objecti'MiS founded on the same. 
 
 " To THK Rev. Francis Asbury : 
 
 " London, Sept. 20, 1Y88. 
 
 " There is indeed a wide difterenco between tho relation 
 wherein you stand to the Americans, and the relation wherein 
 I stand to all the Methodists : I am, under God, the father of 
 the whole family. Therefore T naturally care for you all, in a 
 manner no other person ran do. Therefore I, in a measure, 
 provide for you all : for the su})plies 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 ia 
 60 doing. 
 
"WESLEY'S LETTER TO DISIIOP ASDURY. 
 
 257 
 
 " But in Olio point, my dear brother, I am a little afraid both 
 you and the doctor ditior from me — I study to bo little — you 
 study to bo f/rcat : I creep — you strut along. I found a school 
 —you a collerfc ! — nay, and call it after your own names. 0, 
 beware ! do not seek io bo something. Let mo bo nothing, 
 and 'Christ be all in all.' 
 
 '• Ono instance of this your greatness, has given mo great 
 concern, llow can you — how daro you sutler yourself to be 
 called a bishop i- 1 shudder and bt..rt at the very thought ! 
 Men may call mo a knave, and a foi ^cal, a scoundrel, and 
 
 I am content : but they shall nev< consent, call mo a 
 
 bishop. For my sake, for God's s; !st's sake, put a 
 
 full end to this. Let the. Presbyteria. . it they please — 
 
 but let the Methodists know their calling better. 
 
 " Thus, my dear Franky, I have told you all that is in my 
 heart : and let this, when T am no more seen, bear witness 
 how sincerely I am your affectionate friend and brother, 
 
 "J. Wesley." 
 
 To understand the full force and moaning of the above let- 
 ter, it is necessary to take into consideration the occasion which 
 called for its being written. It will bo remembered by the 
 reader, that when Dr. Coke was ordained to the superintendency 
 of the Methodist E[)i.scopal Church by Mr. AVesley himself, the 
 latter directed him to set apart Francis Asbury to the same 
 oftico. Mr. Asbury was, in an emphatic sense, the apostle of 
 American Methodism, and had, many years before his ordina- 
 tion as bishop, been appointed by Mi'. Wesley as his General 
 Assistant in America. He was, however, superseded by tho 
 appointment of Mr. Rankin, an older and more experienced 
 preacher, who being sent to America by Mr. Wesley, was ap- 
 pointed General Assistant in the place of Mr. Asbury. This ap- 
 pointment does not appear to have given very general satisfic- 
 tion to the preachers or people in America, inasmuch as they 
 supposed that Mr. Asbury, from his long residence among 
 

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258 
 
 EPISCOPAL METHODISM. 
 
 them, was the better qualified of the two for the oflBce of super- 
 intendent. This opinion of the people was well known to Mr. 
 Rankin, and may account, in part, for his rather short stay in 
 America. Upon his return to England, Mr. Asbury was again 
 invested with the honors and responsibilities of the General 
 Superintendency. It was quite natural that Mr. Rankin, under 
 these circumstances, should view Mr. Asbury somewhat in the 
 light of a rival, and that, being prejudiced against him, ho 
 should, after his arrival in England, so far operate upon the 
 mind of Mr. Wesley, as to induce the fear that Mr. Asbury was 
 an ambitious and aspiring man. It is evident, however, from 
 the subsequent appointment of Mr. Asbury by Mr. Wesley, 
 that whatever fears the latter might have indulged in, they 
 had greatly subsided ; so much so, that Mr. Asbury was enti- 
 tled to his fullest confidence, as a man, and Christian minister. 
 Hence, in accordance with the wishes of the American preach- 
 ers ancl people, that under any system of ecclesiastical govern- 
 ment which Mr. Wesley might provide for his Societies in 
 America, Mr. Asbury might be placed at the head of affairs, 
 provision was made by the former to elevate the latter to the 
 joint superintendency of the church that was soon to be organ- 
 ized by his agent Doctor Coke. After the said organization 
 had taken place, and Mr. Asbury had become a joint superin- 
 tendent, the American preachers, aware that Mr. Wesley had 
 intended the organization of an Episcopal Church, in the proper 
 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 office, and the latter, in accordance with the expressed 
 wishes of the people, allowed themselves to be addressed by 
 that title. 
 
 The assumption of the title bishop, re-awakened the fears in 
 which Mr. Wesley had before indulged in reference to Mr. As- 
 bury's ambition. He, being accustomed from early life to asso 
 ciate with the title bishop all that is pompous and splendid-^- 
 
WESLEY 8 CREDENTIALS TO DR. COKE. 
 
 259 
 
 all that is costly and aristocratic, and having been informed 
 that Mr. Asbury had become ambitious, and was thirsting for 
 dominion, and that he could not bear an equal, &c. <kc., all of 
 which charges were the offspring of jealousy and disappointed 
 ambition on the part of a rival, led Mr. Wesley to believe that 
 reproof had in fact become necessary, and hence the letter 
 above quoted, from which the opponents of Methodist Episco- 
 pacy have drawn the following conclusions. (1.) That Mr. 
 Wesley did not design the establishment of a Methodist Epis- 
 copal Church in America. (2.) That he did not intend that 
 Dr. Coke and Mr. Asbury should be, in any sense whatever, 
 bishops of the church which he authorized the former to organ- 
 ize. An examination of these two points will therefore demand 
 attention. 
 
 On the second day of September, 1784, Mr. Wesley — having 
 had the condition of his American Societies under consideration 
 for a length of time, and believing it to be his imperative duty 
 to provide the ministry and sacraments for these " sheep in the 
 wilderness," — associated with himself Dr. Coke and the Rev. 
 Mr. Creighton, both of whom, like himself, were presbytere of 
 the Church of England, and proceeded to ordain Thomas 
 Vasey and Richard Whatcoat to the office of elders or presby- 
 ters in the church of God ; and then, being assisted by Mr. 
 Creighton and the two newly ordained presbyters, proceeded to 
 ordain Dr. Coke to the office of Superintendent of the Methodist 
 Societies in America, and gave him the following credentials : — 
 
 " To all to whom these presents shall come, John Wesley, late 
 Fellow of Lincoln College in Oxford, Presbyter of the Church 
 of England, sendeth greeting : 
 
 " Whereas many of the people in the southern provinces of 
 North America, who desire to continue under my care, and still 
 adhere to the doctrine and discipline of the Church of England, 
 are greatly distressed for want of ministers to administer the 
 sacraments of baptism and the Lord's Supper, according to the 
 
260 
 
 EPISCOPAL METHODISM. 
 
 usage of the same church ; and whereas there does not appear 
 to be any other 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 (ihousand 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, whe<^^i% in view of 
 such adherence on the part of the Americans e 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 uni^ke 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 way he possibly could, by giving them 
 a form of ecclesiastical government, as nearly like that of the 
 Church of England, as circumstances would admit of. For 
 
WESLEY'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 letter which 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, 1784. 
 
 "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 government has no autliority over them, either civil or 
 ecclesiastical, any more than over the States of Holland. A 
 civil authority is exercised over them, 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 drawn 
 up a little sketch. Lord King's Account of the Primitive 
 Church convinced i^e, many years ago, that bishops and pres- 
 byters are the same order, and 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 were at an end ; and I conceive 
 myself at full liberty, as I violate no order, and invade no 
 man's right, by appointing and sending laborers into the harvest. 
 
262 
 
 EPISCOPAL METHODISM. 
 
 
 
 I I^^B^ 
 
 I iH^I 
 
 
 " I have accordingly appointed Dr. Coke and Mr. Francis 
 Asbury to be joint superintendents over oi./ brethren in North 
 America; as also liichard Whatcoat and Thomas Vasey, to 
 act as elders among them, by baptizing and administering the 
 Lord's supper. And I iiave prepared a liturgy little differing 
 from that of the ChurcJi of England {I think the best consti- 
 tuted national church in the world), which I advise all the 
 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 
 methpd than that I have taken. 
 
 " It has, indeed, been proposed to desire the English bishops 
 to ordain part of our preachers for America. But to this I 
 object: 1. 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 now, 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 fast in that liberty wherewith God has so strangely 
 made them free. John 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- 
 
THE TERM "DISflOP." 
 
 263 
 
 vested with full presbyterial powers by the Church of England ? 
 On 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 tlmt 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 the worship and 
 go\ernment 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, and 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 the exist- 
 ence of such an office as the episcopate, either in name or fact, 
 is a supposition at once so absurd as 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 presbyter, or its contrac- 
 tion priest, from his liturgy, and the substitution of the word 
 elder, is evidence that he disapproved of the office cf 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 terra bishop, when applied 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- 
 
264 
 
 EPISCOPAL METHODISM, 
 
 fulness of coUoges ? The idea is perfectly preposterous. The 
 fact is, that Mr. Wesley was opposed to the application of tho 
 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 bo forgiven^ 
 him, in view of the gross abuses of the titles and offices 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 I. of this 
 chapter, that the Methodist Church in the United States liad 
 been organized as an Episcopal Church for more than six years 
 prior to the death of Mr. Wesley ; that tlie minutes of the con- 
 ferende which organized the 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. Coke ; 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 him to set apart 
 Francis 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 
 
RIOIIT OF CnURCIIKS TO CIIOOHE TIIEIU OWN FORMS. 205 
 
 form of government as was best suited to their circumstances 
 and condition. If it is a fact, according to the XXXIV. Arti- 
 cle of tho Church of England, and the I'rotestaiit Episcopal 
 Church in America, that " Every particular or national church, 
 hath authority to ordain, change, and abolish ceremonies or 
 rites of the church, ordained only by uiun's authority, so that 
 all things be done to edifying." If it is a fact, in tho language 
 of the same Article, that " It is not necessary that traditions 
 and ceremonies bo in all places one, or utterly alike ; for at all 
 times they have been divers, and may be changed according to 
 tho 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 is, allowing that before her independ- 
 ence she was considered an integral part of the Church of Eng- 
 land, the 34th 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, is evident from the fact that the 
 same Article asserts that he who doth purposely and >/ only 
 break the same, through private judgment, offends 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 the prescribed form of 
 church service, would be hurtful to the authority of the magis- 
 trate, for, 1st, the magistrate has no scriptural authority in the 
 matter whatsoever, and 2dly, it would be beneath the dignity 
 of the subject to suppose that the Article refers to the authority 
 of the magistrate to prescribe how many and what prayers a 
 man shall repeat in his attempts to worship God. The only 
 reasonable meaning which can be attached to this language is, 
 
206 
 
 EPISCOPAL MKTH0DI8M. 
 
 that when, by common authority, a certain form of ecclesiasti- 
 cal government is e.stal>lishecl in any church, nuiii<liviclual may, 
 of his own private jiuljj^Micnt, purposely vi(»hito the rules and 
 requirements of such e.stablishcd order of thini^s, wiiilo a l)i)dy 
 of Christians living in a foreign land, and subject 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 England, he would have been a transgressor of the 
 doctrine taught in the Article. Had 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 attempted 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 its 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. 
 
FORMS or CHURCH OOVERNUENT, 
 
 207 
 
 SECTION V. 
 
 ADVANTAQES OF THE METHODIST EPISCOPAL FORM OF CnDRCU 
 GOVERNMENT WHEN COMPARED WITH OTHER FORMS. 
 
 Government of some kind is as necessary for tLo church of 
 God, as it is essential for nations. There are difiurcnt forms of 
 civil government — as an absolute, or limited monarchy ; an 
 aristocracy, a democracy ; a republic, &c. &c. 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 strong- 
 est kind of civil government, and a democracy to aflford 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 goveru(?d. 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 on 
 
 19 
 
!68 
 
 £PI3C0rAL MZTU0DI8M. 
 
 a fltato of Bpiritual anarchy and confusion. " There being nO 
 king in Israel, every man doea tliat which is right in his own 
 eyes." Between tlieso two extremes, there is, and ought to be, 
 b medium course — a mixed form of church government — which 
 will combine the strength of the one system, and secure the 
 liberty of the other, as far as it is proper to secure it ; in a 
 word, a system combining strength and efficiency with a proper 
 degree of security for the rights and privileges of those who 
 are disposed to become 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 the diflferent systems of church gov- 
 ernment now prevailing, we may be allowed to refer to them 
 Bom^what in detail. 
 
 1. Romish Episcopaot. — ^In this system, as already as- 
 serted, we 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 
 yalidity of such titles, and pay the most obsequious obedience 
 to the pope as universal bishop. To strengthen the power of 
 the pope, all cardinals, archbishops, bishops, priests, deacons, 
 Ac. (fee, 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 
 
ENGLISH Kl'ISCOPAOY. 
 
 260 
 
 Sinai's smokinrr summit. In a wonl, his will is law, and with 
 \m host of titled dijjiiitaries in till pHits of ChriHt'Midoin, hf has 
 the power to eiiforco his will, if not by tho ^hM^pIU'Hs of st»;t.'l, 
 the force of powder, or the tiros and tortures of the infiuisition, 
 by other means no less effectual, and no less dangerous to tho 
 rights and liberties of mankind. 
 
 2. Enolish Episcopacv. — In this system of church govern- 
 ment may be found less strength tlmn in the Romish system, 
 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 Protestant 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 Canterbury, who is " primato 
 of all England," is the tirst peer of tho realm, and takes pre- 
 cedence, not only of all the bishops and clergy, but of all the 
 nobility, consisting of dukes, earls, marquises, &c. <fec., 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 tho Romish system of government, es- 
 pecially as the lay members of the Church of England have no 
 voice whatever as members 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." 
 
 3. Protestant Episcopacy. — 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 C(^onies< 
 
270 
 
 EPISCOPAL METHODISM. 
 
 The Constitution of the Protestant Episcopal Church was 
 adopted in October, 1789, nearly live yeai'« subsequent to the 
 organization of the Methodist Episcopal Church. In the sys- 
 tem of Protestant Episcopacy, there is more to admire than in 
 that of English Episcopacy. The bishops in the former are 
 not lords, or spiritual peers of the realm, in a civil sense. In- 
 deed, whatever disposition might exist on their part, or on the 
 part of their adherents, to engraft the English system of gov- 
 ernmental patronage into their church 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 and 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 thfe Houses of Lords and Commons in England. The upper 
 house consists exclusively of the bishops, who may originate 
 acts, and concur 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 house consists of clergymen and lay deputies, who may 
 or may not be members of the church, provided they are duly 
 elected by the bodies they represent. 
 
 The bishops 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 office. Their salaries amount to from 
 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 Episcopacy 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 system we find a total aban- 
 donment of episcopacy m all its forms ; the supreme legislative 
 
CONOREQATIONALISM. 
 
 2Y1 
 
 and judicial power being invested in the body of elders — 
 teaching and ruling — who are delegated by their respective 
 presbyteries to meet in the General Assembly, which body 
 represents the church as a whole. The Presbyterian system 
 embodies much power and efficiency, because of the connec- 
 tional principle which pervades the entire system. It has, in 
 fact, many excellencies, and but few defects, the latter being 
 owing to the want of a general superintendency of some 
 kind, which would have a tendency to consolidate the different 
 parts of the system more perfectly. The most perfect system 
 of Presbyterianism is that found in the Scottish Churches, as 
 also in the Presbyterian Church of the United States. 
 
 6. Congregationalism. — By this system of church gov- 
 ernment is understood the .;b'.olute independence of each local 
 church, in regard to matters of faith and ecclesiastical polity ; 
 discarding at once, not only episcopacy in all its forms, but 
 even presbyterianism itself. Under this system, each local 
 church is the supreme legislative and judicial body, in regard 
 to all matters which appertain to the doctrines or practices of 
 its individual members ; and no other church council or pres- 
 bytery has any right whatever to interfere with their independ- 
 ence in these respects, except to give advice when requested. 
 
 Congregationalism was the established form of church gov- 
 ernment in the days of Puritanism, in many of the colonies, 
 and under this system some very sanguinary laws were passed 
 for the hanging of Quakers, witches, &c. &c. The inhabitants 
 of the colonies where this system prevailed, as also in some of 
 the States after independence was secured, were taxed by law 
 for the support of the " standing order ;" and it rendered 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- 
 ual advance towards the Presbyterian form. 
 
I 
 
 272 
 
 Et>ISCOPAL METHODISM. 
 
 6. Methodist Episcopacy. — We now proceed to notice the 
 advantages of the polity 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 
 in other systems, and discards what are acknowledged to be 
 serious defects in those systems. 
 
 It should be remembered 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 Testments, 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 gates 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 watera," that he 
 way " grow in grace, and in the knowledge of the truth ;" to 
 place safeguards around him, that he may not fall a prey to 
 the advei-sary ; 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 Tue ministry, and instead of waiting until the invitation is 
 given to come and preach in some snug little 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 EPISOOPACV. 
 
 273 
 
 tion must be puisued, which will be likely to secure the end in 
 view, and such instruments must be employed as shall be will- 
 ing not only to endure the necessary hardships, and make the 
 necessary sacrifices, but who are otherwise qualified for the 
 great work of saving souls. Such a mode of operation is found 
 in the itinerant system of Methodism, and such instruments are 
 found in the thousands of ministers who have many of them 
 literally " for'taken all for Christ's sake, and the gospel's," and 
 the thousands and millions who have been converted to God 
 through such instrumentalities, 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 pastors be appointed ; and what form of government 
 shall be instituted ? Shall we allow each individual sheep to 
 select its own shepherd 3 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. Shall we select the English Epis- 
 copal form ? This certainly could not be tolerated in a land 
 cf freedom. Shall we choose the Protestant Episcopal mode 
 of government ? This would be to allow persons who are not 
 even communicants of our own, o" 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 the government of the " body of Christ." Shall 
 we submit to the Presbyterian form of church government ? 
 Tliis 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. Wo will 
 k&ya a geperal guperinteudeacji without tho usual pomp and 
 
! 
 
 274 
 
 EPISCOPAL MEinODISM, 
 
 trappings of a lordly hierarchy. We will have a ministry who 
 will fulfil their commission without waiting for a *' call" to the 
 more able parishes. Wo will have a system of government 
 t}]:it will precludo 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 ol this work, will not fail to be struck with 
 the admirable arrangement of tho whole superstructure, and 
 tho perfect adaptation of all the parts to each other, so that 
 from the bishop down to the most humble 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, 
 Bca-qely any reply 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 
 bo 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 
 bu!^ines3 here transacted, relates almost exclusively to the 
 preachers ; 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 ba large, in order 
 to have a fair representation of the different portions of tho 
 church ; and indeed tho attendance now k so large as to make 
 it a serious tax on tho 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 viist amount of expense must be met, and who will meet 
 Huch additional outlays ) Will the delegates pay their own 
 
OBJECTIONS TO LAT DELEGATES. 
 
 275 
 
 expenses ? Then shall we make rich raen 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 pecuniary 
 ability to pay their own expenses, but their time is more prop- 
 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 thousand lay delegates 1 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 lay 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 iu the primary bodies 
 of the church, thus keeping the body in a continual state of 
 agitation, producing discord and dissensions among brethren. 
 It would alao beget a spirit of vain-glory, by raising one mem- 
 
■■«• 
 
 219 
 
 BPISOOPAL MBTHODISlf. 
 
 ber above another. It would be attended with so much inoon- 
 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 
 Uie 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 ih.in]f. necessary to 
 « better understanding of the same. 
 
CHAPTER II. 
 
 GENERAL RULES, AND RECEPTION AND EXPULSION 
 
 OF MEMBERS. 
 
 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. 
 They 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 
 their meeting with prayer, suited to their several necessities. 
 
 (2.) This was the rise of the United Society, first in E%^ 
 rope, and then in America. Such a Society is no other than • 
 " company of men having the form, and seeking the poioer 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 h^p each other to work out their salvation." 
 
 (3.) That it may the more easily be discerned whether iSbnif 
 
278 
 
 EPISCOPAL METHODISM. 
 
 are 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 hia duty, 
 
 I. To see each person in his class once a week, at least, in 
 order, 
 
 1. To inquire how their souls prosper. 
 
 2. To advise, reprove, comfort, or exhort, as occasion may 
 require. 
 
 3. To receive what they are willing to give toward the relief 
 of the preachers, church, and poor.* 
 
 11. 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 previously 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 continue 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 towoa and cities ; where tiie poor are gvoenlly 
 numerous, and church ezpeoBe* coosiderable. 
 
OENEKAL RULES OF THE UNITED SOCIETIES. 
 
 279 
 
 Fighting, quarrelling, brawling, brother going to law with 
 brother, returning evil for evil, or railing for railing, the using 
 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 God ; as : 
 
 The putting on of gold, and costly apparel ; 
 
 The taking such diversions as cannot be used in the name of 
 the 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 or helping them that 
 are sick or in prison ; 
 
 To their souls, by instructing, reproving, or exhorting, all we 
 have any intercourse with ; trampling under foot that enthuai- 
 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 ; employing 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 
 
 EPI800PAL MBTHODIflM. 
 
 By all possible diligence and frugality, that the gospel be 
 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- 
 Bcouring of the world ; and looking that men should say all 
 manner of evil of them, falsely, for the Lord's sake. 
 
 (6.) It is expected of all who desire to continue in these 
 Societies, that they should continue to evidence their desire of 
 salvation, 
 
 Thirdly. By attending upon all the ordinances of Gud : 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. 
 
 (1.) 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 ways. 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 
 
RECEPTION OF MEMBERS — EXPULSION. 
 
 281 
 
 are, we commend them to the prayerful attention of all, and 
 especially of the members of the church. 
 
 SECTION II. 
 
 OF RECEIVINO MEMBERS INTO THE CHURCH. 
 
 1. How shall we prevent improper persons from insinuating 
 themselves into the church 9 
 
 Ans. 1. Let none be received into the church, until they are 
 recommended by a leader with whom they have 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. 
 
 8. 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 MEMBERS. 
 
 1. Probationers 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 arO' 
 granted, that every candidate fer membership may become 
 
282 
 
 RPIHICOPAL METHODISM. 
 
 thoroughly acquainted with tho doctrines, usages, and diacipline 
 of tho church ; and that tho church may have a reasonable 
 length of time to judijo of tho corroctncRs of his faith and prHC- 
 tice. When he faiU to give evidence of a disire to abide by 
 the rules of the church, ho may be silently dropped from his 
 probationary connection, by the preacher having charge. 
 
 2. An accused member is brought to trial before the Society 
 of which he is a member, or a selict number of them, in tho 
 presence of a bishop, elder, deacon, or preacher, in tlie follow- 
 ing manner : Let tho accused and accuser be brought face to 
 face ; but if this cannot bo done, let tho next host evidence Ka 
 procured. If the accused p^^rson bo found guilty, by the de 
 cision of a majority of the members before whom he is brought 
 to trial, and the crime bo such as is expressly forbiddcTi in the 
 word of God, sufficient to exclude a person from tho kingdom 
 of grace and glory, let tlie minister, or preacher, who has the 
 charge of tho circuit, expel him. If the accused person evade 
 a trial by absenting liimself, after sufficient notice given him, 
 and the circumstances of the-accusation afford strong presump- 
 tion of guilt, let him be Orf'ooraed 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 : P'irst, let private re- 
 proof be given by a preacher or leader ; and if there bo an 
 acknowledgment of tho fault, and proper humiliation, the per- 
 son may be borne with. On a second offence, the preacher or 
 leader may take one or two faithful friends. On ; third offence 
 let the case bo brought before the Society, o u ij<-]i^^t ; umber, 
 and if there be no sign of real humiliation, the offender shall be 
 cut off. 
 
 3. If a member shall be clearly convicted of endeavoring to 
 b-^w dissPQsions in the Societies, by inveighing against the doc- 
 ti>'^'% ?nd -iisciplir.D of the church, such person shall be first 
 
TKIAL AND Tf.\ TIL8I0N OF MBMDERfl. 
 
 283 
 
 reproved by tho senior in. ^^^or, or prof^her, and if no persist, 
 he sLhII be uxptllcd. 
 
 4. If a iniMubur wilfui y and rt'peHt4?(||y noc:lect to meet in 
 class, tlio niiiiisttT or preacher nhall visit him whoiirver practi- 
 cable, and explain to him the conh.quenco of continued neglect, 
 namely exclusion, and if there be no amendment, the minister 
 or pieacher shall bring the case before the Society, or a w ect 
 n\.inber, before whom he shall liave been cited to appear, and 
 ii tound guilty, he shall be laid aside. 
 
 6. If, in any case of the trial of a member, tlie preacher dif- 
 fer 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 quartely ron- 
 ference ; and if the person excluded complain of injusti hav- 
 ing been done in his case, he shall be allowed an a{)peal to the 
 next quarterly conference, unless he shall h«ve 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 htts been incorrect administration of the discipline in 
 his case, and if it shall appear to the annual conference th;^ 
 such complaint is well founded, and the annual conference shall 
 80 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 parties 
 a reference to one arbiter 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 second arbitration, and if the quarterly confer- 
 ence «ee sufficient reason, they shall grant the same, in which 
 
 20 
 
284 
 
 EPISCOPAL METHODISM. 
 
 case each party shall choose two arbiters, and the four thus 
 chosen shall select a fifth one, the decision of which board shall 
 be final. 
 
 8. When a complaint is made against any member of the 
 church for non-payment of debt, 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 the 
 part of the plaintiff or defendant, the 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 preacher 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 expelled. — Dis. 
 pp. 54-56. 
 
 11. In relation to smuggling, bribery, &c. 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 strmigly 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. 
 
 OP THE MINISTERS, PREACHERS, AND OTHER OFFICERS 
 
 OF THE CHURCH. 
 
 SECTION I. 
 
 OF THE BISHOPS AND THEIR DUTY ; AND TO 'WHOM RESPONSIBLE. 
 
 1. A BISHOP is constituted by the election of the General 
 Conference, and the laying on of the. hands of three bishops ; 
 or of one bishop and two elders ; or, if there are no bishops, by 
 the laying on of the hands of three elders appointed for that 
 purpose by the General Conference. 
 
 2. The duties of the bishop are 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 
 •ind 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 Conference ; 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 
 
286 
 
 EPISCOPAL METHODISM. 
 
 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 preachera 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 may be expelled for any conduct 
 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 above it will be readily perceived that the Epis- 
 
I'RKSIDINa ELDERS. 
 
 281 
 
 copacy of Um Methodist Episcopal Church is indeed a moderate 
 one ; that the bishops are the creatures of the eldei'ship, and 
 constantly amenable to it ; and may at any time, for cause, 
 be de[X)8ed from their high office and authority ; that, in fact, 
 with the exception of appointing the preachers to their respec- 
 tive fields of labor, they possess but little more power — if in- 
 deed as much — than is possessed by the humblest and most 
 obscure travelliiig preacher. 
 
 SECTION IL 
 
 OF THE PRESIDINO ELDERS AND THEIR DUTY. 
 
 1. The presiding elders, as shown in the preceding section, 
 are chosen and stationed by the bishops, and like all other 
 traveUing 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 during 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 the 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 promote the 
 cause of Missions, Sunday Schools, and the circulation of reli- 
 gious books ; to decide all questions 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 appointment* of 
 the preachers, and in arranging the boundaries of the districta, 
 circuits, and stations. 
 
 SECTION IIL 
 
 OF THE ELECTION AND ORDINATION OP TRAVELLINO KLDKRS 
 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 
 an<^ 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 travelling elder is eligible to an election as delegate 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 travelling ministers, and investigate 
 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 
 annual 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 
 
TRAVELLING ELDERS. 
 
 289 
 
 testimony, and lay the same before the conference, on which, 
 with such other evidence as may be admitted, the case shall be 
 decided. 
 
 6. In cases of improper words, tempers, and actions, the per- 
 ion offending shall be reprehended by his senior in office. On 
 ft 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, the 
 presiding elder shall appoint three judicious members of the 
 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 th. ^e 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 
 
290 
 
 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 decide 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 ; and 
 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 voto of the conference of 
 which he was a member. 
 
 SECTION IV. 
 
 OF THE SLECTIOK AKD ORDINATIOX 07 TRAVELLINa DSACOKB, 
 
 AND THEIR DUTY. 
 
 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 ofiice 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 oflSce of an elder, 
 after having travelled two years as a deacon, and has qualified 
 himself in the course of study prescribed by the bishops. 
 
 4. An accused travelling deacon is brought to trial in the 
 same manner as an accused travelling elder ; for information 
 in regard to which, we refer the reader to the preceding sec- 
 tion. 
 
TRAVELUNG PREA0HER8. 
 
 SOI 
 
 SECTION V. 
 
 or SUPBRyUMRRART AND SUPERANNUATED PREAORIRIw 
 
 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 preacher is one so worn out in the itin- 
 erant service, as to be considered incapable of doing any effi- 
 cient work as a minister, and consequently receives vo appoint- 
 ment from the bishop, but is at liberty to go where he pleases, 
 and improve his time and remaining strength as best he may. 
 
 3. None but regular travelling preachers, or members of an 
 annual conference, or bishops, can be supernumerary or super- 
 annuated, and while sustaining either of the above relations, 
 they are entitled to a portion of the conference funds, and are 
 subject, hke all other effective preachers, to the conference of 
 which they are members. 
 
 SECTION VI. 
 
 OF TRAVELLING PREACHERS, AND THEIR DUTT. 
 
 1. The term travelling preacher is frequently used to desig. 
 nate all who belong to the conference, whether presiding elders, 
 elders, deacons, or licentiates, but in its proper and technical 
 sense, it includes only 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 orduned, 
 are on trial, and are candidates for the minktenal office. 
 
 2. A travelling preacher is received on trial by tho waaaal 
 
292 
 
 XPI800PAL ICITHODISM. 
 
 coDference, 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 PREACHSRS IN CHAR6K, 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 iorra of discipline ; to hold watch-nights and love-feasts ; 
 to hold quarterly meetings in the absence of the presiding 
 
LOCAL ELDERS, DEACONS, AND PREACHERS. 
 
 ^03 
 
 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- 
 siding elder ; to meet the men and women apart, in the large 
 Societies, wherever 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 ho 
 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 reoom> 
 
294 
 
 BPISOOi'AL METHOUI811. 
 
 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, having 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 bav« 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 standing at the time of their re- 
 moval, before they can be received as members or preachers in 
 other places. 
 
 6. When a travelling preacher is located or discontinued, he 
 becomes a member of the quarterly con'^ireuce 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 Supper, and to baptize, &c., and of the local 
 preachers, to preach wherever, and whenever practicable. It is 
 expected of all local ministers that they preach at least once 
 every Sabbath-day. 
 
 1. The difference between travelling and local preachers and 
 ministers, consists chiefly in the fact 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 might properly be called regular ministers, and the 
 latter secular ministers. 
 
 8. Local ministers and preachers are amenable to the qtiar- 
 
KXHORTERS, STEWARDS, ETC. 
 
 205 
 
 terly conferenco for their private and ofBcial conduct, and if 
 suspended or expelled they have an appeal to the annual oon- 
 ference, whose decision in their case is final.* 
 
 SECTION IX. 
 
 OF EXHORTERS, STEWARDS, CLASS- LEADERS, AND TRUSTEES. 
 
 1. Exhorters are licensed by the 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 offers. 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 there must not be less than three nor more than seven 
 stewards. It is their duty to take an exact account of all the 
 money or other provision collected for the support of the 
 preachers on the circuit or station ; to seek out the poor and 
 needy, and relieve them ; to inform 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 coming from Europe or Amer- 
 ica, may be received according to their credentials, by an annual con- 
 ference, and ministers from other evangelical churches may be received 
 without reordinatioD by taking upon them our ordination vows. 
 
206 
 
 BI'ISCOPAL MCTtlODIStf. 
 
 to vrite circular letters to the Societies to be more liberal, if 
 need be ; to register baptisms and marriages ; and bo subject 
 to the bishops and other ministers of the circuit or station. 
 The stewards are amenable to the quarterly conference for their 
 oflRcial conduct, but they can only be tiied by the Society, or a 
 select number, and if expelled have an appeal 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 thera of 
 any that are sick, or that walk disorderly and will not be re- 
 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, <fec. 
 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 states and territories 
 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 preacher in charge shall nominate 
 
TRU8TKE8. 
 
 207 
 
 ociety 
 and 
 itories 
 the 
 after- 
 ioate 
 
 persons to supply such vacancy, and the remaining trustees 
 shall pimut'J to elect and confirm such nomination. 
 
 In most states and territories, however, statutes are made 
 by which Uio election of nil trustees is to bo governed. They 
 are gotierally divided into threw 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 numl)er 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 Iciist twenty-one yearC 
 of age. They are responsible to the quarterly conference for 
 their official acts, and are required to present a report annually 
 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 specified in the deed of conveyance, all property conn.- 
 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 IV. 
 
 OF THE GENERAL, ANNUAL, AND QUARTERLY CONFER- 
 ENCES. AND OTHER COLLECTIVE BODIES- IN THE 
 CHURCH. 
 
 SECTION I. 
 
 OF THE GENERAL CONFERENCE. 
 
 1. The General Conference is composed of one member for 
 every twenty-one members of an annual conference, and if 
 there should be a fraction of two thirds that number — fourteen 
 — such 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 the 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. 
 
 8. The bishops shall preside in the general conference, but 
 if there is no bishop the conference shall choose a president, 
 pro tem. No person can be a member of the general confer- 
 ence who has 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 
 t^jjorura for the transaction of business. 
 
 4. The general conference has full power to make rules and 
 
THE GENERAL CONFERENCE. 
 
 209 
 
 regulations for the church, under certain restrictions and limit- 
 ations ; (1.) They shall not revoke, alter, or change our Articles 
 of Religion, nor estahlish any new standards or rules of doc- 
 trine contrary to our present existing and established standards 
 of doctrine. (2.) They shall not allow of more than one rep- 
 resentative for every fourteen members of an annual conference, 
 nor less than one for every thirty. (3.) They shall not change 
 or alter any part or rule of our government so as to do away 
 Episcopacy, or destroy the plan of our itinerant general super- 
 intendency. (4.) They shall not revoke or change the general 
 rules of the Society. (5.) They shall not do away the privileges 
 of our ministers and preachers, of trial by a committee and of 
 an appeal ; nor the privileges of our members, of ti lai before the 
 Society or by a committee, and of an appeal. (6.) They shall 
 not appropriate the produce of the book concern and chartered 
 fund to any purpose other than for the benefit of the travelling, 
 supernumerary, superannuated, and worn-out preachers,- their 
 wives, widows, and children. 
 
 Provided, nevertheless, that when three fourths of all the 
 members of the several annual conferences present 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 when 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 effect. 
 
 6. The general conference, according to the present ratio of 
 representation, consists of about one hundred and sixty mem- 
 bers. It appoints its own secretaries, elects the book agents, 
 editors, and missionary secretaries ; tries appeals from travelling 
 ministers, and examines strictly the character and official acts 
 of the bishops ; it examines the journals of the several annual 
 conferences, and either approves or disapproves of the same ; it 
 creates new annual conferencesi and fives their bounds^ and ap« 
 
 21 
 
900 
 
 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 years thereafter. 
 
 SECTION 11. 
 
 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 the 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. 
 
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 ot 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 business is 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 biteiness of the conference is ordinarily 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 a committee 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 
 appoint stewards, the preacher in charge having the right to 
 nominate ; to grant licenses to preach ; to recommend the re- 
 
\ 
 
 1)02 
 
 EPISCOPAL METHODISM. 
 
 newal of exhorters' 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 of 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. 
 
 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 being the chairman thereof. 
 
 2. The official board, or leaders' meeting, usually njeets 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 administration of discipline ; to recommend suit- 
 
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 far 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 SOCIETT 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- 
 tor, or official board. The preacher in charge always presides 
 in 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 
 tljp 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. 
 
CHAPTER V. 
 
 OF THE PUBLIC AND SOCIAL MEANS OF GRACE. 
 
 SECTION I. 
 
 OP PUBLIC WORSHIP. 
 
 1. Public worship on the Lord's day consists of singing, 
 jijayer — conchiding 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 Discipline, and prepared by 
 Mr. Wesley, are invariably used. These forms are short but 
 comprehensive, and are merely abbreviations of those found 4rf 
 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 
 
GLASa-MEETIMaS. 
 
 SOS 
 
 much the practice in Mr. Wesley's time, and in the earlier 
 days of Methodism — has, in the United States, very generally 
 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 from the page of disci- 
 pline. 
 
 SECTION n. 
 
 OF CLASS-MEETINGS. 
 
 1. These, according to discipline, are required to be held 
 weekly, in every place. The object of class-meetings is to in- 
 quire 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 sin^ng, 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-membership, 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 
 
806 
 
 EPISCOPAL METHODISM. 
 
 Society — may be admitted 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 
 bo completely frustrated if all of every class, 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 this rule is to give the members of the 
 different classes the benefit of the advice and counsel of the 
 various leaders, and to prevent as far as possible a spirit of 
 formality. 
 
 SECTION III. 
 
 p. 
 
 OP 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 yd may be healed." The members of the band pledge 
 thenisehes 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* 
 
PHAYER-MEETING8. 
 
 807 
 
 iDgs differ much in tUeir nature and design from the auricular 
 confessionals of the Chur " of Home; 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 caa 
 testify to their utiUty as a prudential means of grace. 
 
 SECTION IV. 
 
 OF PRAVER-MEETIKGS. 
 
 1. These are held semi-weekly, or oftener, in nearly 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-meetings consist principally of 
 singing, prayer, and exhortation, in which all the members, 
 male and female, are expected to take a part. The doctrine of 
 the Methodist Church in relation to female speaking and pray- 
 ing is, that while it is manifestly improper for " a woman to 
 speak in the church," in relation to church business; and that, 
 while on all matters of a temporal character, or others where 
 dictation and governing are required, the women should " learn 
 to keep silence in the churches," yet in matters of a purely re- 
 ligious character, in the social meetings of the church, it is not 
 only their privilege but their duty to improve the talents 
 which God has given them, by singing, prayer, and exhorta- 
 tion. Indeed, in all revivals of religion it has been found that 
 the women are among the most efficient laborers, and the most 
 
 % 
 
308 
 
 EPISCOPAL METHODIS^f. 
 
 honored InBtruments in the conversion of souls ; and we hope 
 the day is far distant when in the Methodist Church it will he 
 considered unfashionahle -or unusual for a pious female to pray 
 or exhort in a Methodist social meeting. If such a day ever 
 does arrive " Ichabod" may be inscribed upon the title-page of 
 her history. 
 
 SECTION V. 
 
 OP 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 love-feasts he 
 had the privilege of attending ; and since their institution by 
 Mr. Wesley they have always been considered as an essential 
 part of Methodist usages, and have for many years been 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 eighty or a hundred persons, in few words, 
 express their gratitude to God in the course of a single hour, 
 besides oocasional singing. 
 
CAMP-MEKTIN08. 
 
 809 
 
 3. These meetings, as to time, are 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. The 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 
 during 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. By the 
 matter 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 form 
 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 
 " altar," fitted up with seats for any that may be seeking the 
 
 * Some authors state 1*797. We have taken Bang's date. 
 
310 
 
 EPISCOPAL METIIODIS&f. 
 
 pardon of sin. Beyond the altar, niid in front of the stand, ard 
 arranged, in proper 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 place unbecoming the sanctity of a place of 
 worship. The exercises consist of preaching four or five times 
 each day, interspersed with prayer, singing, exhortation, <kc. 
 The meeting usually lasts five or six days, and on the morning 
 of the last 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 affect- 
 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 d>,>ubt, are every year convert- 
 ed to God through the instrumentality of these means of grace. 
 
 SECTION VII. 
 
 OF WATOU-NIGHT MEETINGS. 
 
 1. These meetings were instituted by Mr. Wesley. Before 
 their converaion to Methodism, the colliers of Cornwall, England, 
 
PROTRACTED AND OTHER MEETINOfl. 
 
 811 
 
 wero accustonu'd to spend every Suturdny iiiglit, to a lato hour, 
 at the alo-liouse, or tavern, drinking, swearinjjf, and carousing. 
 After having been converted, through the l.-ibors of VVliitefiL-id 
 and WesK'y, the hitter was providentially li;d to substitute the 
 chajMil for the ale-liouse, and prayer and praise for oaths and 
 blasphemy. These meetings were held generally once a month, 
 at the time of the full moon, and subsequently were introduced 
 into all the Societies in England. In America, watch-niglits 
 have been contined to two evenings iti tlie year — Christmas and 
 New Year's eve — and are usually seasons of great spiritual 
 pro6t. 
 
 2. The exercises at such meetings vary according to circum- 
 Btances. On New Year's eve it is customary to liave one or two 
 sermons, interspersed with other appropriate exercises. As the 
 hour of twelve passes away all are kneeling in solemn 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. After silent 
 prayer, a New Year's hymn of praise is sung, salutations are ex- 
 changed, and the worshippers retura to their homes, profited 
 and blest by the inter view. 
 
 SECTION VIII. 
 
 CfF PROTRACTED AND OTHER MEETINGS. 
 
 1. At an early day in the history of American Methodism, 
 two-days' meetings were quite common, iid were seswons 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 ;^nd even to months of con- 
 tinued eftbrt 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 
 
812 
 
 EPISCOPAL METHODISM. 
 
 winter; during these meetings hundreds are frequently con- 
 verted to God ; and although it is to be regretted that the 
 church, as well as the unconverted in many places, scarcely ex- 
 pect a revival of religion except in connection with such meet- 
 ings, yet it by no means follows that such extra efforts should 
 be dispensed with, but rather continued from year to year, and 
 from place to place, " if by any means we may save some." 
 
 2. The meetings of the general and annual conferences 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, that 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 be held, in which, 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 continued round of 
 preaching, even by the greatest and best of men. 
 
 3. The meetings of district ministerial associations are be- 
 coming quite fr .quent, and are productive of great good, not 
 only to the ministers themselves, but to the people where the 
 sittings are held. So far as the author has been able to obtain 
 authentic information in regard to the origin of these associa- 
 tions, Potsdam district, Black River Conference, has the honor 
 of being the first district in the connection to form a regularly 
 organized district ministerial association. This occurred in the 
 fall of 1836. 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 of his brethren, being 
 members of the said association. Since that period, district 
 ministerial associations have been organized in dififerent districts 
 and conferences, and we may hope, from the experience we 
 
PROTRACTED AND OTHER MEETINGS. 
 
 313 
 
 have had of their utility, directly and indirectly, that they will 
 be continued and multiplied throughout the connection. At 
 these meetings sermons are preached, ec^ays read, examinations 
 held, discussions introduced, resolutions passed, and experience 
 related. On the whole, thev are a source of intellectual and 
 spiritual profit, and we can but hope that they will become 
 a common thing among us, be universally adopted, and be 
 properly and prudently conducted. « 
 
 we 
 
\ 
 
 CHAPTER VI. 
 
 OF THE SUPPORT OF THE MINISTRY AND FINANCIAL 
 INTERESTS OF METHODISM. 
 
 SECTION I. 
 
 OF THE ANNUAL ALLGiVANCE TO MINISTERS. 
 
 1. The annual allowance of the bishops in the Methodist 
 Episcopal Church, is as follows : 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 
 vrhere he may reside, as house-rent, fuel, &c., 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 
 Balary and travelling expenses. 
 
 2. The 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 
 
ANNUAL ALLOWANCE TO MINISTERS. 
 
 315 
 
 from each station and circuit, who is appointed by a previous 
 quarterly 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 appoints a committee to estimate the amount neces- 
 sary to furnish a house, fuel, and table expenses of the preacher 
 
 • eachers who may be sent to them. The sum estimated 
 :-j ihe 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 
 at' 3ng 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, they 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 provgjder ? but — How much can we raisy I 
 
816 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 pi acher 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 cannot, 
 or will not raise it, ^-s all know, the members are not bolden 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 26 Y 50 
 
 200 lbs. Butter, at 12^- 25 00 
 
 100 « Cheese, at 6| 6 25 
 
 200 " Meat, at 10 20 00 
 
 Groceries, <kc. &c., 30 00 
 
 Fuel, 20 00 
 
 Hay, and provender for horse . . 60 00 
 Incidentals, 1 26 
 
 $200 00 
 Add to the above his salary, out of which he must find 
 himself and his family in clothing, schooling, books, f 
 periodicals, postage, medicine, medical attendance, * 
 help, wear of carriage, horse, harness, crockery, furni- 
 ture, <fec 280 00 
 
 To this should be added the claim of the presiding 
 
 elder, say $40, 40 CO 
 
 Aggregate of the whole, $520 00 
 
ANNUAL ALLOWANCE TO MINISTERS. 
 
 31Y 
 
 By adopting some such method 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 preachers 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 for 
 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 connection, once 
 in each year. This collection, in the year 1850, in all the con- 
 ferences, amounted to llS.'ZSO, or an average of $543 to each 
 conference. 
 
 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 $1,886, or $65 to each conference. 
 
 The income from all other sources, such as ten-cent coUec- 
 
818 
 
 EPISCOPAL METHODISM. 
 
 tions, legacies, interest on conforenco funds, &;c. «fec., 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 bo found that but a portion of their 
 d'scipiinary allowance is given to these worthy claimants on 
 tne 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 
 pearly as we can ascertain, is 2*76. 
 
 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 bishopa must receive 
 their portion of the funds, which amounted in 1850 — with the 
 allowance to a bishop's widow — to $1,813, or $62.53 to each 
 conference. If we add together the above number of claim- 
 ants, and divide the gross receipts, wv 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 1 In the same conference, widows with 
 probably one or two children, received the sum of $10.70, as 
 an annual allowance, and che 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 superannuated 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. 
 
 \ 
 
CIlURCUEfl, AND CHURCH PROPEUTY. 
 
 319 
 
 that not more than fifty per cent., on an average, is realized 
 from these funds, to support the various claimants. 
 
 It should be remembered, also, that if an elective travelling 
 preacher receives less on his circuit than would amount to the 
 dividend of the worn-out men — let it bo 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.) Many think that if an 
 eflfective 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 luinistersi. 
 
 SECTION 11. 
 
 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 the 
 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 
 
820 
 
 EPISCOPAL METHODISM. 
 
 members of the Methodist Episcopal Church may use the sam* 
 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, bbhops, 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* 
 pie, 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 toar 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. 
 
Wji<iirn<p^^^n6 
 
 f 
 
 APPENDIX TO BOOK IH. 
 
 re- 
 
 DEOISIOKS, Am) RESOLUTIOKS ON THE ADMIITISTRATION OT 
 THE DISCIPLINE OF THE METHODIST EPISCOPAL CHURCH, 
 
 The Author begs leave to append the following decisions and 
 resoUitions 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 f 
 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 ia 
 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 in 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 illegaUty is found, the conferenoa 
 may reject any part of the bill." 
 
S22 
 
 EPISCOPAL METHODISM. 
 
 6. Are the characters of local elders and deacons subject to 
 annual examination in the quarterly conference ? They are. 
 
 6. If a local preacher or minister is proved guilty of some 
 offence, who determines the degree or kind of punishment t 
 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 
 Bjicb, 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. 
 
 18. Can a quarterly conference adjourn to a distant day t 
 
DECISIONS AKD EESOLUTIONf. 
 
 823 
 
 They may adjourn from day to day, to finish pending business^ 
 only. 
 
 14. Is a travelling preacher on trial amenable to the quar- 
 terly, or annual conference for his administration of discipline ? 
 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, 
 
 16. If found guilty, who is to suspend him? The com- 
 mittee. 
 
 17. In the trial of a member ])efore 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 
 persons 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 ack 
 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, afle« 
 being recommended to do bo, may the preacher in charge pro- 
 
324 
 
 SriBOOPAL MSTnODISM. 
 
 ceed to expol him ? Kot before he is tried for the offence and 
 proved guilty, before the Society or select number. In all 
 eases of expulsion whatsoever, the person must first be properly 
 and formally tried for the offence for which he is expelled, be- 
 fore expulsion can ensue. 
 
 23. When a preacher differs in judgment from the Society 
 or select number iu 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 appeal 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, 
 pr the Society. 
 
 25. Is a preacher in charge obliged to present all appeals 
 from expelled members to the quarterly conference \ He is, 
 when notified 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, 
 b the preacher under obligation to grant him a certificate of 
 membership ? If the member wishes to unite with another 
 evangelical church, a certificate may, aa a matter of courtesy. 
 
ij!(iB(in»JiL,ij,i.-.. m-." ^ 
 
 tm 
 «)ii'i I 
 
 DECISIONS AND RESOLUTIONS. 
 
 82« 
 
 be given, otherwise, there is no obligation, nor even propriety^ 
 in doing so. 
 
 20. How long may a person retain a certi6cate of naember- 
 Bhip, before it becomes null, and void ? There is no prescribed 
 time. But a porsun presenting a certificate becomes responsi- 
 ble to the Society receiving him upon such certificate, for his 
 moral conduct while he held the shmo in his hands. 
 
 30. Can a preacher or Society refuse to receive a member 
 who presents a proper certificate of membership ? They can- 
 not, but if guilty of immorulity, may pro< ^ed to try him, as 
 above stated. All such evidences of membership must he duly 
 honored. 
 
 31. When an expelled person confesses nd giv. ", proper 
 satisfaction, and applies for re-admission, may he be received i.; 
 full membership, or must he bo received on trial ? He may he, 
 received in full connection. 
 
 32. Is a preacher at liberty to refuse to call in accused 
 member to trial, when charges have been preferred by respect- 
 able members 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 trial who is credibly 
 reported to bo guilty of crime, even if no charges are formally 
 preferred against him 3 It is the duty of the preacher to do 
 
 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 ! .1! of charges should ba 
 preferred by members ; but if, in the absence of the latter, the 
 predcher believes the accused guilty, he should make out 
 charges against him himself. 
 
 35. How long a time should elapse between a citation to 
 trial, and the time of the trial ? This will depend on circum- 
 stances ; but generally at least a week's notice should be given. 
 
 36. If a diflferent crime is proven against an accused person, 
 from the one specified in the bill of charges, what should ba 
 
326 
 
 EPISCOPAL METHODISM. 
 
 done ? If the accused plead that he is not prepared for trial 
 on that point, the trial should bo adjourned to a future day. 
 
 37. In preparing a bill of charges, how should a preacher 
 proceed ? He should give the charges, with all the specifica- 
 tions under those charges ; and ho should be as s})ecific as pos- 
 sible, both in regard to time, and place, where the alleged of- 
 fence was committed. In case of a charge of falsehood, or 
 slander, the exact words used should be given ; a correct copy 
 should be furnished the accused, with the name of the accuser, 
 if any, and a proper notice of the time and place of trial. 
 
 38. At the time of the trial, how should he proceed ? He 
 should cause correct minutes of the charges, specifications, tes- 
 timony, and decision, to be kept in writing, together with all 
 the proceedings in the case, so that in case of an appeal, the 
 same may be presented in due form, to the quarterly conference. 
 
 ! 39. When a member is charged with crime, and wishes to 
 withdraw, for the purpose 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 the Society. 
 
 40. If an expelled person is restored 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 where justice may be done by a new 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 the quarterly conference, as 
 described in the discipline ? He cannot ; his first and chief 
 redress is in his right of appeal 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 the members of the 
 church, he should be permitted to give evidence. 
 
DKCiaiONS AND RESOLUTIONS. 
 
 327 
 
 43. Has a preacher a right to give a love-feast ticket to any 
 persoa not a inember or probationer of tlie church ? lie has 
 no such right. Tickets with the word " memfte/*" printed on 
 them, should be given only to members ; tickets without the 
 word member, should bo given only to probationers : " notes" 
 of admission should bo given to those who are neither members 
 nor probationers. 
 
 44. lias an annual conference a right to require its members 
 to take up an annual collection for the purpose of sustaining 
 the hterary institutions under ita cure ? Tt has such right. 
 
 45. Can an annual conference refuse a location to one of its 
 members in good standing, when such location is demanded ? 
 It cannot, and is qbliged to give him a certificate of such loca- 
 tion. 
 
 46. Is the recommendation of a quarterly conference, in the 
 case of local preachers, candidates for the travelling connection, 
 &c., of any force after the ensuing annual conference ? It is 
 not. 
 
 47. Has the 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. 
 
V 
 
 328 
 
 EPISCOPAL METHODISM. 
 
 >l 
 
 
 
 AUTHORi'lIES. 
 
 Question 
 
 • 
 
 
 Question. 
 
 1 
 
 Bishop Waugh 
 
 26 
 
 Bishop Morris 
 
 2 
 
 (( 
 
 Hamline 
 
 27 
 
 Gen. Con. 1 8_48 
 
 3 
 
 (( 
 
 Morris 
 
 28 
 
 Gen. Con. 1848 
 
 4 
 
 •t 
 
 Janes 
 
 29 
 
 Bishop Morris 
 
 5 
 
 (( 
 
 Morris 
 
 30 
 
 Various 
 
 6 
 
 u 
 
 Hedding 
 
 31 
 
 Bishop Hedding 
 
 1 
 
 (( 
 
 Morris 
 
 32 
 
 " Hedding 
 
 8 
 
 (( 
 
 Morris 
 
 33 
 
 " Hedding 
 
 9 
 
 Various 
 
 34 
 
 Various 
 
 10 
 
 Bishop Hamline 
 
 35 
 
 <( . 
 
 11 
 
 (( 
 
 Waugh 
 
 36 
 
 Bishop Hedding 
 
 12 
 
 u 
 
 Waugh 
 
 37 
 
 Various 
 
 13 
 
 (( 
 
 Hedding 
 
 38 
 
 (( 
 
 14 
 
 ^ 
 
 Hedding 
 
 39 
 
 All the Bishops 
 
 15 
 
 u 
 
 Hedding 
 
 40 
 
 Bishop Janes 
 
 16 
 
 « 
 
 Hedding 
 
 41 
 
 B. R. Con. 1851 
 
 17 
 
 (( 
 
 Hedding, 
 
 Morris 42 
 
 Bishop Janes 
 
 18 
 
 (( 
 
 Hedding 
 
 43 
 
 Discipline 
 
 19 
 
 « 
 
 Hedding 
 
 44 
 
 Geu. Con. 1840 
 
 20 
 
 (( 
 
 Morris 
 
 45 
 
 Gen. Con. 1840, & 1844 
 
 21 
 
 (( 
 
 Hedding 
 
 46 
 
 Gen. Con. 1840 
 
 22 
 
 « 
 
 Hedding 
 
 47 
 
 Gen. Con. 1840 
 
 23 
 
 (( 
 
 Hedding 
 
 48 
 
 Gen. Con. 1840 
 
 24 
 
 u 
 
 Hedding 
 
 49 
 
 Gen. Con. 1844 
 
 26 
 
 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. 
 
BOOK IV. 
 
 BENEVOLENT AND LITERARY INSTITUTIONS 
 AND STATISTICS OF METHODISM. 
 
 CHAPTEK I. 
 
 BENEVOLENT INSTITUTIONS. 
 
 SECTION I. 
 
 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 orph'-.ns 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- 
 
330 
 
 EPISCOPAL METHODISM. 
 
 manded 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, (fee, had been published at Mr. 
 Wesley's pi ,i in Londun, and had to bo imported at great 
 risk and exnen^e, besides loss of time. In 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 yea.', it was resolved to print such books aa 
 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 
 for 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 different circuits, and to charge the same to 
 the preachers. The latter were required to sell as many as 
 possible, 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. 'J^o preacher was allowed 
 
BOOK CONCERN. 
 
 881 
 
 to print or circulate any book or pamphlet without the consent 
 of the conference, previously obtained. 
 
 In 1804, the Book Concern was removed to New York, and 
 Ezekiel Cooper was re-nppointed 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 '"■ame, and to edit the Child's Magazine. In 1832, a branch 
 ccicern, or general depository, was established in New Orleans, 
 end in 1836 the book concern at Cincinnati 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, &c. 
 In the last named year, in addition to the Christian Advocate 
 and Journal, and W estern 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 
 
 * On the 18th Feb. 1836, the entire book establishment in New 
 York, with its buildings, pressea, books, papers, Ac, was destroyed by 
 fire. Through the liberality of friends, in and lut of the church, how- 
 ever, the 1 ^ss was partly made up, and better buildings were erected 
 on the site of the old ones, so that the " glory of the latter house," for 
 virpasau " that of the former." 
 

 'if:.t 
 
 932 EPISCOPAL MXTUODISM. 
 
 i^Topted aa a General Conference paper, and given in charge to 
 Rev. N. Rounds, of the Oneida Conference, who was succeeded 
 in 1848 by the preseut talented editor, Rev. William Kusmer^ 
 of tue Genesee (.'inference. 
 
 2. The preseDh state of the Book Concern is sv- f;'llows :— 'liU 
 New Yor';. thero is one agent, and one af distant ;^«^ent * an 
 editor of the Quarterly Review, and books ( i the Genaiai Cat- 
 alogue ; an editor of the Christian Advocate i.vd Journal ; an 
 editor of Sunday-scbo d bookrs a',\d tracts, lAl of whom are under 
 the supervision of a b(;)ok committee of seven, ap[ ->inted by the 
 General Conference. A large nnmboi of dc/kp, salesmen, por- 
 ters, printers, binders, &c. Ac, are employed at this oncera, 
 which is locoited at 200 Mulberry-street. 
 
 At Cincinnati t]\ert are two agents, and three editors, with 
 the Bece.*'ary nutauer of employees^ and an editor for each of 
 the 'T<i\j'3ral Conference papers. Depositories of books are 
 jfound in Pittsburgh, and Boston, and Methodist book-stores are 
 found in Auburn, Buffalo, Philadelphia, Bultimore, 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, .... 66 
 On Experimental and Practical Religion, .... 67 
 
 On Biography and History, 85 
 
 On Ecclesiastical Polity and History, 13 
 
 On Homiletics and Pastoral Duties, ...... 9 
 
 On Methodist Ueages, Church Polity, &c., .... 23 
 
 On Missions, &c., 16 
 
 Seimons and Addresites by different Ministers, ... 59 
 
 Poetical and Musical, 9 
 
 On Miscellaneous Subjects, YO 
 
 Germi*n Works, 9 
 
 ^r-^ 
 
BOOK OONOERy. 833 
 
 Juvenile Works, 71 
 
 Fireside Library, i21 
 
 Tracts, &c., 400 
 
 SUNDAY-SCHOOL DEPARTMENT. 
 
 Youth's Library, vols 400 
 
 Child's Library, " 300 
 
 Children's Tracts, 60 
 
 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 membership in the church, and 
 Missionary Societies, Sunday School Union, &c. &c., and Ihe 
 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 School 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 published 
 monitily, besides between two and three thousand copies of the 
 Quarterly Review. At Cincinnati, besides the publication of 
 books, the Western Christian Advocate, the Christian Apolo- 
 gist, and the Ladies' Monthly Repository, are published 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. 
 
\ 
 
 8S4 
 
 EPISCOPAL METHODISM. 
 
 BOOK-ROOM AT NEW YORK. 
 
 Real Estate in New York city, consisting of build- 
 ings, ifee $115,673 
 
 Cash in hand, and in bank, with State Stocks . 66,605 
 
 Books en hand, bound and unbound, (fee. &c. 191,081 
 Printing-office, including presses, type, stereotype 
 
 plates, &c 92,907 
 
 Foundry, &c. &c 618 
 
 Bindery 8,868 
 
 Notes and accounts considered good .... 164,971 
 
 Deduct 114,819, due by the concern, leaves . $626,225 
 
 Nett profits of the year 1850 42,161 
 
 Paid conference 'vijc:. Is in 1850 .... 19,700 
 
 Amount of sale K- 18 200,215 
 
 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. (fee 1,900 
 
 Notes and accounts considered good .... 79,782 
 
 Cash on hand, <fec. <fec 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. 
 
MISSIONART SOCIEir. 
 
 885 
 
 SECTION II. 
 
 CHAATERED TUND. 
 
 1. This fund was instituted in the year ] ^96. The design 
 of its institution was to reheve the distressed travelling preach- 
 ers, the worn-out preachers, and the widows and orphans of 
 preachers. It was raised by tho 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 ppecified. The interest only of 
 the fund can be applied 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 equall} 
 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 ther^^i are but. 
 twenty-nine conferences — exclus ;e of mission conference." — in 
 the connection. The reason fcr this apparent discrepancy, is 
 found in the fact that the number of conferences in 1844, and 
 before the separation of the Southern Church from the Meth- 
 odist Episcopal Church, y/sa thirty-nine, and as the South, since 
 the separation, claims a portion of the said fund, it has been 
 thought best to allow th'j di«cipline to remain as it is, till after 
 the settlement of this question by 'iompetent authority. 
 
 SECTION III. 
 
 MISSIONARY SOCIETY OF THE METHODIST EPISCOPAL CHUBCH. 
 
 1. The Missionary Society of the Methodist Episcopal Church 
 W2? organized in '-^a city of New York, in the year 1819. 
 
836 
 
 EPISCOPAL METHODISM. 
 
 The Constitution of the Society has several times undergone 
 alteration and revision, the last revision being by the General 
 Conference of 1844. 
 
 2. The j'joct o.' the Society is for the purpose of supporting 
 missions and schools in our own, and in foreiirn countries. 
 
 3. The payment of two dollars annually constitutes a mem- 
 ber, and the payment of twenty dollars at one time, a member 
 U>r life. The payment of on^^ hundred and tifty dollars consti- 
 tutes a manager for life, ami th* paym^^nt of five hundred dol- 
 lars a patron for life. 
 
 4. The officers of the Socioty consist of a president, vice-pres- 
 idents, corresponding secretary, recording secretary, treasurer, 
 assistant treasurer, and thirty-two managers. 
 
 6. 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 
 — 'ire 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 required to i '. ide in New 
 York, and conduct the correspondence of the Society, a- home 
 and abroad. 
 
 6. 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 p /iod were 
 $100,989 63. The receij»ts for the year ending May 1st, 1851, 
 were $133,317 41, and tue disbursements for the same year 
 amounted to $131,663 40. The appropriation for the present 
 year — 1851-2 — by the missionary board for the support of the 
 various Methodist Mission^ is $16V,000. 
 
 7. There are eight patrons of the Society, having paid each 
 $500 or more at one t me ; thirteen life managers, having paid 
 each $150 or more at )ne time, and about seven thousand life- 
 member.^, who have \ id each twenty dollars or more at one 
 time. 
 
 8. The following table will exhibit at a single glance the 
 
MMf mARY SOCIETY. 
 
 837 
 
 dpwatioits of the Society, which table we have compiled prin- 
 cipally irom the latest report of the Missionary Society of the 
 Methodist Episcopal Church. 
 
 
 i 
 
 « 
 
 § 
 
 
 
 8 . 
 
 It 
 
 
 1. DOMEsno Mii^ioNa: 
 English Domestic Misaioai, 
 
 3m 
 
 z 
 
 380 
 
 236 
 
 
 5" 
 
 
 2fi,34l 
 
 
 German " " 
 
 1U3 
 
 116 
 
 66 
 
 6,326 
 
 116 
 
 99 
 
 Swediwh, Danish and Norwegian 
 
 
 
 
 
 
 
 Domestic Missions, 
 
 4 
 
 6 
 
 
 338 
 
 2 
 
 2 
 
 Welsh Domestic Missioot 
 
 5 
 
 6 
 
 
 110 
 
 
 2 
 
 Flench " * 
 
 2 
 
 2 
 
 
 21 
 
 
 
 Indian 
 
 13 
 
 28 
 
 
 1,470 
 
 7 
 
 8 
 
 Oregon " " 
 
 8 
 
 12 
 
 17 
 
 393 
 
 6 
 
 S 
 
 California •* 
 
 10 
 
 6 
 
 26 
 
 764 
 
 7 
 
 6 
 
 2. roRUQK mimionb: 
 
 
 
 
 
 
 
 Germany 
 
 8 
 
 7 
 
 
 118 
 
 
 
 South America 
 
 1 
 
 1 
 
 
 40 
 
 1 
 
 1 
 
 China 
 
 5 
 
 6 
 
 
 
 
 
 Africa 
 
 14 
 
 634 
 
 18 
 681 
 
 18 
 352 
 
 1,074 
 
 10 
 
 120 
 
 Total 
 
 36,979 
 
 117 
 
 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 Ladies', 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 viK^st part of the city. 
 Each circuit and station in the church is in tact 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 their respective bounds, by organizing 
 
.■rr^.'-"?-' 
 
 838 
 
 EPISCOPAL METHODISM. 
 
 missionary societies, taking up collections, having serm^tns o* 
 addresses delivered, and establishing missionary pruycr-meet- 
 iiigs. 
 
 10. Thus wo see that Methodism is enophatically missionary 
 in its character, not only in its foreign operations, but in its 
 domestic, or homo work. Indeed, in an important sense, every 
 minister of the Methodist Episcopal Church — and indeed of all 
 other branches of the Methodist family, where the itinerancy is 
 preserved — is, in an important sense, a missionary, for instead 
 of being called by a church or congregation, under a stipulated 
 salary, to preach to them, they are annually sent forth without 
 purse or scrip, into the highways and hedges, tho fields and 
 the forests, the city and tho country, to invito men to Christ. 
 We may further remark, that in i>roportion 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 apostolical succession sinks into utter 
 insignificancy when compared with it. " Ye are the light of 
 the world ;" " the salt of tho earth," said Christ to his disci- 
 ples ; and when ho said to his ministers, " Go ye into all the 
 world, and preach the Gospel to every creature," he stamped 
 his church on earth as a missionary church. 
 
 For a farther view of Methodist missions in different parts 
 of the world, the reader is referred to the statistical tables in 
 this work, pages 348, et seg. 
 
 \ni 
 titj 
 fof 
 M 
 
 A 
 
 in 
 
 SECTION IV. 
 
 SUNDAY-SCHOOL UNION OF THE METHODIST EPISCOPAL CHURCH. 
 
 1. The honor of having originated Sunday-schools is gene- 
 rally — and we believe justly — ascribed to Robert Raikes, Esq., 
 of Gloucester, Eng., who in the year 1781, at tho place of his 
 residence, engaged four persons for a stipulated sum each Sab- 
 bath, to teach such children as he might send to them. 
 
BUNDAT SCHOOL UNION. 
 
 830 
 
 2. The honor of having originated the system of gratuitous 
 instruction in Sunday-schools, beiongn, we think, with equal jus- 
 tice, to Mr. John Wesley, who, in I7b5, urged his Societies to 
 follow the laudable example of Mr. Uaikes. The Societies took 
 Mr. Wesley's advice, and shortly after, Sunday-schools, on the 
 plan of gratuitous and religious instruction, were comnaenced 
 in all parts of the Methodist connection in England. 
 
 3. Ah early as iVbG, Sunday-schools were established in the 
 Methodist Episcopal Church in the United States, through the 
 agency of Bishop Asbury, who, being in constant communica- 
 tion with Mr. Wesley by correspondence, learned from the lat- 
 ter the fact of their establishment in England, liut prior to 
 this period (in 1784), the Methodist ministers and preachers 
 were required by the discipline, wherever 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 were required to establish Sunday-schools in or near 
 the places of worship, for the benefit of white and black chil- 
 dren, and to appoint suitable persons to teach gratis all who 
 would attend, and had a capacity to learn. As there is no 
 authentic account of Sunday-schools in America prior to 1786, 
 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 183G, to discontinue the Bible depart- 
 ment of the Union ; and in 1840, the Tract 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* 
 
 A-^-n-';,,^^ 
 
840 
 
 EPISCOPAL METHODISM. 
 
 gaged. Not only have its annual receipts increased, but its 
 books have continued to multiply almost beyond conception. 
 Its facilities for obtaining correct statistical reports have also 
 been increased, and it is perhaps not too much to say, that no 
 other Sunday-school Society in the land, is in a more flourish- 
 ing and prosperous condition, at the present time, than the 
 Methodist Sunday School Union, under the management of its 
 very efficient corresponding secretary, the Rev. D. P. Kidder, 
 D.D. 
 
 6. The receipts of the Union for the supply of destitute 
 schools with books, fall very far short of what they ought to be. 
 While the members generally evince a becoming degree of zeal 
 in behalf of Sunday-schools in their own localities, they should 
 not forget that there^are thousands of poor children in the new 
 and sparse settlements of our common country, who need to be 
 aided in their thirst for religious knowledge, by the contribu- 
 tions of the more highly favored portion of our members and 
 youth. Only about |5000 the past year was contributed for 
 this purpose. 
 
 v. The 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 give only the aggregate of 
 the numbers in the various conferences. 
 
 II 
 
 . of Teachers. 
 
 1 
 1 
 
 Cm 
 
 o 
 
 • 
 
 > s 
 
 =!3 
 
 er; 
 
 i 
 
 
 i 
 
 11 
 
 CO ^3 
 
 on 
 
 Eg. 
 
 ^ i 
 
 §. 
 
 o 
 55 
 
 ^ 
 
 s 
 
 ^ a 
 
 B 3 
 
 74,363 
 
 5- 
 
 8,021 
 
 84,840,429,689 
 
 1,117,083 6,486 32,826; $54,587 
 
 11,398 
 
 
 Increase past year. 
 
 
 687|10,966| 37,356 
 
 149,4971 891 1 4,927| $6,508] 8,648| 
 
 2,384 
 
BIBLE SOCIETY. 
 
 341 
 
 SECTION V. 
 
 BIBLE SOCIETY. 
 
 1. The American Bible Society, although not a denomina- 
 tional nor Methodist institution, yet as it is largely supported 
 by the Methodist Church, and the preachers are required to 
 take up an annual collection in aid of its funds, it seems proper 
 to give it a ])lace among the benevolent institutions of the Meth- 
 odist Episcopal Church. This Society was formed in New 
 York, in the year 18 IG, and its declared object from the begin- 
 ning has been to circulate copies of the Holy Scriptures without 
 note or comment, which object it has faithfully carried out. 
 
 2. After the formation of .he American Bible Society, up to 
 the year 1828, the Methodist Church co-operated more or less 
 with the same, but in the latter year a distinct Methodist Bible 
 Society was formed in connection with the Sunday School 
 and Tract Union of the Methodist Episcopal Church. This 
 separate oi ganization existed for about eight years, when in 
 1836 it wiH formally discontinued ; and since that time the 
 Methodist Episcopal Church has labored in this department of 
 her work, in connection with the American Bible Society, and 
 her various auxiliaries in different States, counties, and towns 
 of the Union. 
 
 3. The gross receipts of the Society "br 1850-51, amounted 
 to the sum of $276,882, and the expenditures, to $276,899. 
 Over half a million of copies of the Scriptures were issued dur- 
 ing the same period, and since its organization no less than 
 7,572,967 copies of the Old and New Testaments have been 
 circulated by the Society. 
 
 4. The precise amount contributed to the Society by the 
 Methodist Church cannot be ascertained during the past year. 
 Some of the largest conferences in the church, who have co-op- 
 erated very efficiently in this good work, have failed to make 
 
d42 
 
 EPISCOPAL METHODISM. 
 
 their report of the amount raised within their respective bounds 
 for 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 $19,330. If to this we add $5,000, 
 as the probable amount raised in the six conferences not re- 
 porting, the total receipts 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. 
 
CHAPTER II. 
 
 LITERARY INSTITUTIONS OF METHODISM. 
 
 SECTION I. 
 
 UNIVERSITIES 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 tins early attempt in 
 favor of education, produced discouragem A 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 
 collesres and seminaries of a hio;hf" prrade. 
 
 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.D., 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, having regained his health, he was called by the 
 church to take charge of the Wilbraham Academy in Massa- 
 
344 
 
 EPISCOPAL METHODISM, 
 
 chusetts. From this period, the cause of education in the Meth- 
 odist Episcopal Church was onward, and it is not too much to 
 say, in honor of the memory of the dead, that to no man, living 
 or dead, does the Methodist Church owe more for his eftorts in 
 the cause of education, than to Wilbur Fisk, while principal of 
 the above named academy, and especially while President of 
 the Wesleyan University, in Middletown, Conn. 
 
 The following is a list of the Universities and Colleges under 
 the patronage 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 College, 
 I/awrence Univei-sity, 
 Oregon Institute, 
 
 Middletown, Conn. 
 Delaware, Ohio. 
 Green Castle, lud. 
 Carlisle, Pa. 
 Lima, N. Y. 
 Meadville, Pa. 
 Lebanon, 111. 
 Appleton, Wis. 
 Salem, Oregon. 
 
 of 
 
 wr 
 
 SECTION II. 
 
 BIBLICAL INSTITUTE. 
 
 This institution was opened in April, 1847, in Concord, N. II. 
 The design contemplated in its formation, is the education of 
 young men for the ministry io 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 been 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 ara also required to possess a previous 
 
LIST OF 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 eudowmtnt consists 
 of bonds, notes, &c., to the amount of $33,000, the interest of 
 which is applied annually for the support of tho Institute. No 
 tuition io 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 
 Andover. 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 IVesident. 
 
 SECTION III. 
 
 SEMINARIES, ACADEMIES, <bC. 
 
 About the year 1821, an academy, partly under Methodist, 
 patronage, was established in New ?Iarket, N. H. ; 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 seminaries, acade- 
 mies, and high schools, of a respectable literary character, have 
 been organized from time to time, in different parts of the 
 country. The following is a list of the same, with their places 
 of location : 
 
 Amenia Seminary, 
 
 Falley " 
 
 Genesee Wesleyan Seminary, 
 
 Governeur " " 
 
 Hempstead " " 
 
 New York Conference " 
 
 Oneida " " 
 
 Jonesville Academy, 
 
 Amenia, 
 
 N.Y. 
 
 Fulton, 
 
 (( 
 
 Lima, 
 
 « 
 
 Governeur, 
 
 u 
 
 Hempstead, 
 
 u 
 
 Charlotteville, 
 
 (( 
 
 Cazeno/ia, 
 
 i( 
 
 Jonesville, 
 
 u 
 
346 
 
 EPISCOPAL M3TH0DISM. 
 
 Asbury Seminary, 
 Greenfield " 
 Oakland Female Seminary, 
 Worthington Female Seminary, 
 Wesleyan Female College, 
 Ohio Conference- High School, 
 Baldwin Institute, 
 Bakersfield Academy, 
 Newbury Seminary, 
 Troy Conference Academy, 
 Wesleyan Seminary, 
 Dickenson College Academy, 
 Wyoming Seminary, 
 Flushing Female Institute, 
 Fort Wayne Female College, 
 Illinois Conf. Female Academy, 
 Maine Wesleyan Seminary, 
 Newark Wesleyan Institute, 
 Pennington Male Seminary, 
 Pennington Female Seminary, 
 New Hampshire Conf. Seminary, 
 Virginia Academy, 
 Preparatory School, 
 Providence Conference Academy, 
 Rock River Seminary, 
 Wesleyan Academy, 
 Wesleyan Fern. Collegiate Inst., 
 Wesleyan Female Institute, 
 Weslejan Seminary, 
 Charlotte Boarding Acar*. my, 
 Portland Academy, 
 California Institute, (not fully 
 established), 
 
 It 
 
 Vt. 
 
 Chagrine Falls, Ohio. 
 
 Greenfield, 
 
 Ilillsboro', 
 
 Worthington, 
 
 Cincinnati, 
 
 Springfield, 
 
 Berea, 
 
 Bakersfield, 
 
 Newbury, 
 
 West Poultney, '* 
 
 Springfield, " 
 
 Williamsport, Pa. 
 
 Kingstori, " 
 
 Flushiiif^ L. I. 
 
 Fort Wayne, Ind. 
 
 Jacksonville, 111. 
 
 Kent's Hill, Me. 
 
 Newark, N. J. 
 
 Pennington, " 
 
 Northfield, N. H. 
 Clarksburgh, Va. 
 Middletown, Ct. 
 East Greenwich, R. I 
 Mount Morris, 111. 
 Wilbraham, Mass. 
 Wilmington, Del. 
 Staunton, Va. 
 Albion, Mich. 
 Charlotte, N. Y. 
 Portland, Oregon. 
 
 California. 
 
10. 
 
 CHAPTER III. 
 
 STATISTICS OF EPISCOPAL METHODISM. 
 
 SECTION I. 
 
 THE NUMBER OF CONFERENCES, &C. 
 
 1. The MethoJist 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 Oceau 
 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 i-i'esent the above are its geographical limits, 
 exclusive of foreign missionary ground. 
 
 2. The number of Annual Conferences represented in the 
 General Conference is twenty-nine, exclusive of the California 
 and Liberia Conferences. The following are the names of all 
 the Conferences in the Church : 
 
 New York, Troy, 
 
 New York East, Black River, 
 
 Providence, 
 New England, 
 Maine, 
 East Maine, 
 New Hampshire, 
 Vermont, 
 Illinois, 
 Missouri, 
 
 Oneida, 
 
 East Genesee, 
 
 Genesee, 
 
 Erie, 
 
 Pittsburgh, 
 
 Ohio, 
 
 Baltimore, 
 
 Philadelphia, 
 
 "Western Virginia, 
 
 North Ohio, 
 
 Michigan, 
 
 Indiana, 
 
 North Indiana, 
 
 Kock River, 
 
 Wisconsin, 
 
 low.!, 
 
 New Jersey, 
 
 Oregon & California, 
 
 Liberia Mission Conference. 
 
848 
 
 EPISCOPAL METHODISM. 
 
 3. The number of Quarterly Conferences in the Church, is 
 3,'"''4, exclusive of foreign work. Each of these Quarterly 
 Conferences is under the supervision and presidency of a 
 presiding elder. Abou* the same number of distinct charges, 
 including circuits, stations, and missions, is embraced in the 
 tvork. 
 
 SECTION II. 
 
 I 
 
 KUMBER OF BISHOPS, PRESIDING ELDERS, AND PREACHERS. 
 
 1. Bishops, five — 
 
 Residence. Time of ConaecraUon. 
 
 E'ijah Hedding, Poughkeepsie, N. Y. 1824 
 
 Beverly Waugh, Baltimore, Md. 1836 
 
 Thomas A. Morris, Cincinnati, Ohio, 1836 
 
 Leonidas L. Hamline, " " 1844 
 
 Edmund Storer Janes, New York City, 1844 
 
 2. Presiding elders: of these there are 1*74 in the United 
 States, besides two in Oregon and California, three in Liberia, 
 and one in Germany. 
 
 3. Travelling Preachers, including elders, deacons, and 
 preachers : of these there are, in the United States and Libe- 
 ria, 4,129, besides several in Oregon and California. 
 
 4. Local Preachers : the number of this highly useful class 
 of men in the Methodist Episcopal Church, exceeds that of the 
 travelling ministers, it being in 1850 not less than 5,420— 
 making a total of travelling and local pr chers in the churchj, 
 of 9,549. 
 
 SECTION in. 
 
 NUMBER OF MEMBERS AND PROBATIONERS. 
 
 Conference. Memb >t$. Probationers. 
 
 Baltimore, 46,620 6,433 
 
 Philadelphia, .... 36,668 8,406 
 
 Providence, . . . . 11,940 2,059 
 
"Wk. 
 
 IS 
 
 ]y 
 a 
 
 0. 
 
 I 
 
 NUMBER 0? MLJBERa AND PROBATIONERS. 
 Conference. 
 
 New Jersey, . 
 .TTjw England, 
 iiow York, . . 
 N"r,w Hampshire, 
 New York East, 
 Troy, . . . 
 Western Virginia 
 Vermont, . 
 Pittsburgh, 
 Black River, 
 Wisconsin, . 
 East Maine, 
 Maine, . . 
 Erie, . . . 
 Rock River, 
 North Ohio, 
 Oneida, . . 
 Iowa, . . 
 East Genesee, 
 North Indiana, 
 Missouri, 
 Michigan, . 
 Ohio, . . 
 Genesee, 
 Illinois, . . 
 Indiana, 
 Liberia, . . 
 Oregon, &c.. 
 
 In addition to the 
 
 340 
 
 Members. 
 
 Probationora. 
 
 27,594 
 
 6,435 
 
 11,859 
 
 1,782 
 
 22,009 
 
 4,002 
 
 8,017 
 
 1,016 
 
 19,022 
 
 2,346 
 
 22,640 
 
 2,996 
 
 12,202 
 
 1,597 
 
 7,079 
 
 770 
 
 31,420 
 
 3,864 
 
 16,838 
 
 2,566 
 
 6,205 
 
 1,796 
 
 8,342 
 
 1,678 
 
 9,65- 
 
 1,354 
 
 18,852 
 
 2,553 
 
 14,035 
 
 3,024 
 
 24,325 
 
 3,108 
 
 23,639 
 
 3,137 
 
 9,183 
 
 1,897 
 
 15,769 
 
 1,941 
 
 25,598 
 
 4,782 
 
 4,262 
 
 790 
 
 14,377 
 
 1,912 
 
 58,116 
 
 6,474 
 
 9,860 
 
 881 
 
 26,784 
 
 5,058 
 
 31,747 
 
 6,874 
 
 754 
 
 76 
 
 abc"r~^. there are 28,139 colored mem< 
 bersand probationers, including 1,117 in Liberia — making the 
 total number of members and probationers in the Methodist 
 Episcopal Church, 703,571, -vhich, being added to the 9,549 
 preachers as stated in the preceding section, will give the total 
 number of members, probationers^ and preachers, at 711,120. 
 
850 
 
 SPIBCOrAL MGIHODISM. 
 
 SECTION IV. 
 
 STATISTICS OF THE METHODIST EPISCOPAL OIW'HCH SOUTH. 
 
 It seems proper that we should give, in this chapter, a con- 
 densed statement of the statistics of this branch of the Metho- 
 dist Ej)i8copal Church, inasmuch as it occupies iis its field of 
 operations so large u portion of the United States. It has ono 
 General Conference, and twenty Annual Conferences, all being 
 in the Southern and South-western slaveholding States. It has 
 four bishops : Joshua Soule, James O. Andrew, William Ca- 
 pers, and Robert I'aine ; the two former having been bishops 
 of the Methodist Episcojjal 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 Hclsioi! Christian Advocate, at Knoxville, Tenn. ; and the 
 Texfa;. V^'e^'jyan Banner, at Houston, Texas. Besides these, 
 they ^""i*^ i^rom the press at Richmond, the Southern Metho- 
 dist Qaa)t,erly 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 popuhition, 104 ; among the Indians, 39 ; 
 among the Germans, 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 
 $86,000.* 
 
 * The receipts for the year 1850-61, amounted to $93,410. Mis- 
 sions, 271 ; missionaries, 244. 
 
SUMMARY OF EriSCOPAL METHODISM. 
 
 351 
 
 This Church has also a number of flourishiuv^ Colleges and 
 Universities: Emory <'i)lipgo, (Ja.; Emory and Henry ('ollege, 
 Va. ; La Grango College, Ala.; Centenary College, Miss.; 
 Randolph Macon College, Va.; and Transylvania University, Ky. 
 
 Tlio number of ministers in the travelling connection at the 
 South, is 1,700 ; in the local ranks, 3,955 ; the membership 
 numbers 514,001. Th- ^ have 1,202 Sunday Schools; 7,409 
 teachers ; and 44,500 '^' In regard to the latter insti- 
 
 tution, they are far b \ortliern brethren, while in 
 
 some other respects th« iiow very favorably. 
 
 SECTION V. 
 
 BUMMAHY OF EPISCOPAL MKTIIODIHM IN THE UNITED STATES, 
 
 NOinil AND SOUTH. 
 
 1. General Conferences, &c., 2 
 
 Annual Conferences, 49 
 
 Bishops, 9 
 
 Travelling Ministers, 5,899 
 
 Local " 9,491 
 
 Total Preachers, 15,390 
 
 Members and Probationers, with Preachers 
 
 added, 1,220,317 
 
 2. Sunday Schools, 9,429 
 
 Teachers, 94,283 
 
 Scholars, 507,125 
 
 3. Missions : 
 
 Missionaries, 854 
 
 Mission Members, 70,697 
 
 Expended last year, $217,037 
 
 4. Education : 
 
 Colleges and Universities, 15 
 
 Seminaries, <fec., 40 
 
 (No report from the South.) 
 
 Biblical Institute 1 
 
<«•. 
 
 J^.r. 
 
 IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
 1.0 
 
 I.I 
 
 11.25 
 
 to 1 28 |2.5 
 ■so "^™ !!■■ 
 
 £ Ui 112.0 
 
 12.2 
 
 U IIIIIM 
 
 V 
 
 V] 
 
 "'>;> 
 
 
 Hiotographic 
 
 Sciences 
 
 Corporation 
 
 23 WEST MAIN STREET 
 
 WEBSTER, N.Y. 14580 
 
 (716) 872-4503 
 
 ^ 
 
 !\ 
 
 
 ;\ 
 
 \ 
 
 V ^ <^X ^\ 
 
 ^ ». 
 
 'o- ^ '<^:e* 
 
 <i^ <^'' 
 ''i^ 
 

 
 1^ 
 
 6^ 
 
 ^ 
 
352 
 
 5. 
 
 episcopal methodism. 
 
 Relioioub Periodicals : 
 
 Weekly, * . 11 
 
 Monthly, .......... ^ . 6 
 
 Quarterly, 2 
 
 Individual and unofficial, 6 
 
 SECTION VL 
 
 TABLE OF ministers AND MEMBERS OF EACH METHODIST 
 DENOMINATION IN THE UNITED STATES. 
 
 TriT. Preachers. Local Preachers. Members. 
 
 1. M. E. Church, 4,129 5,420 703,671 
 
 2. M. E. Church South, 1,700 3,995 514,601 
 
 3. Prot. Meth. Church, 740 1,141 64,313 
 
 4. We^ Meth. Church, 400 300 30,000 
 
 5. African M. E. Church, 300 20,000 
 
 6. African Methodist Zion, 200 6,000 
 
 7,369 10,866 1,337,485 
 
 Local Preachers, 10,866 
 
 Travelling Preachers, 7,369 
 
 Grand total, 1,366,710 
 
 Froth the above it will be seen, that the number of Method- 
 ist ministers, travelling and local, in the United States, is over 
 18,000 ; and that the number of members, including the 
 ministers belonging to all the Methodist Churches in the 
 Union, approximates toward a million and a half of souls. 
 
XNOLisk Awo eiNAbtAif inrraoDisii. 
 
 m 
 
 BEctioN vn. 
 
 XNOLIBH AKD CAVkmkif itETBOlblSH. 
 
 1. Wesleyah Methodist Church : England. 
 The following table will show the statistics of tkis branch 
 of the Methodbt Church : 
 
 Cireuits. Trar. Preachen. Memben. 
 
 England, 
 
 386 
 
 1,086 
 
 331,260 
 
 Wales, 
 
 36 
 
 77 
 
 16,210 
 
 Scotland, 
 
 13 
 
 25 
 
 2,934 
 
 Ireland, 
 
 10 
 
 167 
 
 21,107 
 
 British Islands 
 
 10 
 
 29 
 
 7,863 
 
 Foreign Missions, 
 
 303 
 
 399 
 
 97,861 
 
 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 $602,776, averaging more 
 than a dollar for each member, including those on missions. 
 
 2. Primitive Methodist Church: England — Circuits, 303; 
 Travelling Preachers, 651 ; Local Preachers, 9,077 ; Members, 
 108,781. 
 
 3. New Connection Methodists : England — 130 Travelling 
 Preach<=irs ; 22,062 Members. 
 
 4. Wesleyan Association : England — 97 Travelling Preach- 
 ers; 22,178 Members. 
 
 6. Wesleyan Methodist Church: Canada — Circuits, 127; 
 Travelling Preachers, 204 ; Members, 26,213. 
 
 6. Methodist Episcopal Church : Canada — Bishops, 2 ; Cir- 
 cuits, 68 ; Travelling Preachers, 103 ; Local Preachers, 105 ; 
 Members, 8,500. 
 
354 
 
 SPIBOOPAL METHODISM. 
 
 SECTION VIII. 
 
 
 RHOAFITULATION OF 1 
 
 1 
 
 STATISTICS. 
 
 ^ 
 
 *" Tnr. Proaohera. 
 
 In the United States, 7,369 
 In England, <bc., 2,551 
 In Canada, 807 
 
 Loof 1 Preachen. 
 10,856 
 9,077* 
 106 
 
 Memben. 
 1,337,485 
 630,266 
 34,713 
 
 Total, 10,227 
 1 Add Preachers. . . • 
 
 20,038 
 
 2,002,464 
 30,265 
 
 
 
 
 2,032,729 
 
 In viewing the above result, and in comparing " Methodism 
 AS IT is" with " Methodism as it was" a century ago, we 
 are led to exclaim, " What hath God wrought I" 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. 
 
 THB XKD. 
 
 i 
 
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BOOKS RBOENTLT PUBLISHED BT DBRDT A MILLKR. 
 
 Voice to the Young; or Lectures for the Times. 
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 The lectures contained in this volume are not made up of merely common place 
 
 umarkx. They ar« elevated in senumenl, chaste in eiyle, and impreasive in manner. 
 
 No person who reads the volume can fail to profit by it, or to admire the evangelical 
 
 view* and elegant language of the author. The work dessrves to be a favorite with 
 
 young mtn.— ■Northern Christian Advocate. 
 
 It is a genial, earnest, manly book. The author is himRelf a remarkable example 
 of independent thinking and philanthropic Iccliiig. The bugle note wliicb he sounds 
 to young men is no uncertain sound. He goes with his whole soul lor bettering the 
 world, where he thinks it bad, and few of the young men who heard his lectures or 
 shall read his book, will not be strongly inclined to go with him. We cordially advise 
 all young men who are anxious to do and be something in this universe, to cultivate 
 An acquaintance with Mr. Tatton or his hook.— Boston Chronotype, 
 
 There are seven lectures in this volume devoted to subjects rather unusual in a 
 work of this kind, and having the impress of earnest feeling and reflection. That 
 some of the points are overstated does not detract from the exceeding value and im- 
 portance of most of the views presented— all the more important because so infre- 
 quently attended to in >.he pulpit, or in works designed for the young. The book ii 
 written in a perspicuous aud forcible style, and both from its matter and spirit ii 
 likely to become popular and useful. — New York Evangelist. 
 
 This is an excellent book— excellent in its purpose, in its execution, and in its 
 adaptation to the present day. In some respects this book ditftirs from all kindred 
 Works that we have seen. As a writer .Mr. Patton is lucid, earnest, and direct, never 
 obscure and seldom other than forcible. Regarded merelv as a literary lerfortnance 
 we must pronounce these lectures highly creditable. Their timelv and important 
 moral inculcations should commend tnem more especially to the friends of religion 
 and entitle them to a plac6 in every chrisiian household.— CAar<er Oak. 
 
 These are able and earnest lectures to young men, delivered to the author's con- 
 negation in Hartford, and contain many valuable considerations and flowing appeals 
 to rouse the youth to diligence, courage, and faith in the struggle of life.— iveto York 
 Observer. 
 
 The counsels, warnings, and encouragements, to the young, contained in this vol- 
 ume, are, as designed, adapted to the times. It is interesting in its style as well as 
 matter, and cannot fail to profit that class to whom it is addressed.— 2^Ae {BostoA) 
 Puritan. 
 
 The author of these lectures is himself a young man. He has addressed those of 
 his own age, not with the stern reproof or grave counsel of a father, but with the af- 
 fectionate entreaty, kind, yet faithful warning of a brothei. The subjects of the lec- 
 tures are judiciously selected and cannot fail of doing good to those who are soon to 
 bear the burdens and responsibilities of society. ~Bo8ton Recorder. 
 
 A volume of lectures, seven in number, on subjects of vast importance, and writ- 
 ten with much force. The book will profit those who read it.— iVeu» York Commer- 
 tial Advertiser. 
 
 The lectures were delivered on Sabbath evenings to densely crowded audiences, 
 and were spoken of in terms of high praise at the time. At the request of many who 
 heard them they are now published. The lectures are valuable, containing a vast 
 amount of good advice an " 'nformation for that class of persons for whom they were 
 originally designed, and in a time like the present, when pernicious literature ap- 
 pears to be the order of the day, they are still more acceptable.— (i/ar{/brd) Chrts- 
 tian Secretary. 
 
 We can positively say that the object of the work is most praiseworthy, the sub- 
 jects treated of are important, the counsels it contains are weighty, and are enforced 
 in a happy style with a spirit well calculated to gain the attention of those who are 
 addressed.— flar{/brd (C<.) Courant. 
 
 In design and execution it is worthy to go side by side with the late popular and 
 widely circulated work known as fieacher's Lectures to Young Men. The fifth lec- 
 ture is well suited to our columns and we hope to give it a place ere long .— iV« Y. 
 Advocate and Family Guardian. 
 
BOOKS RXOKVTLT PUBUSHXD BT DERBt * lOLLAft. 
 
 The life of General Lafayette. B7 P. C. HxAb- 
 
 LET, author of the Life of Josephine. AubuiH: Derby ^ 
 
 MUler. 
 
 A T»ry useful and popular book Mr. neadler will fSnd that he hai here wnt forth. 
 Though rather too eulogistic, and wri'ien up to a high pilch of patriotiain, It uarratet 
 in a clear, sustained, and energetic hifiKiry, ibe deeds of a ramarlcable man, placed in 
 a reinarlcablc position. Connected as he was with some of (he most stirring inci> 
 dents of our revolutionary era, and of two French experiments at imitation, his lift 
 Introduces a great number of historic paasages of extraordinary interest, which the 
 craphic pen of Mr. lleadlcy presents in a liighly dramatic anil spirited form. It will 
 be read, and read with interest, by all who take it up. The young, especially, wilt 
 find it not only an engaging, but a very sujfgesiive and useful work, coloring impel 
 tant histor'cal facts with good moral and pliilanthrnpic seiniinent. It is neatly printed 
 and does honor to the thriving inland city it hails Irom.— .Vetr York Uvangelitt. 
 
 Mr. Ileadley has sketched in an easy and graceful style the life of one whom AmAv 
 leans must ever delight to honor. The author has evidently formed a just conecptlti 
 Of biography, and haa avoided the extremes of barren detail, and of elaborate, fulsoih 
 eulogy. There is hardly an attempt at mere tine writing, but a very successful pot 
 traiture of the magnanimous General. — New York Itulejtendent, 
 
 "Tho man of two worlds," alike in his character, the unneliish incidents of his lift 
 Vtd his patriotic associates in the great events of his history, presented to Mr. Ileadley a 
 grand incatrc on which to develop his descriptive powers — and his graphic pen haa 
 not failed to hold up before the mental eye of his readers a full portrait of the remark- 
 able man and his patriotic, self-sacrificing deeds. Few characters stand on the his- 
 toric page so illustriously attired, from youth to old ago, in the moral sublime, as the 
 subject of this memoir. Hut the priceless beauty of the work before us. is ttte high 
 estimate our author puts upon morality and religion, and the great lesson he thtl* 
 instills into the nninds and liearts of his readers. The printing and binding are exa- 
 ettted in a neat ..nd woTkbiiai\like manner. — Christian Advocatt. 
 
 The name of Lafayette is so intimately linked with the history of our Revolution, 
 and so closely associated with that of WashingtoUj^that it is a matter of wonder that 
 Wc have not long since had a memoir of his life that would do justice to his career 
 as a soldier and civilian, and give us the means of forming an intelligent, as well ai 
 an admiring estimate of the true nobleness of his character. We have, indeed, had 
 biogra])hie8 of the man, or com|)ilations called such ; but prepared with little refer- 
 ence to chronological order, and doin? but scant justice to that portion of his history 
 not immediately connected with our struggle for political independence. Mr. Head- 
 ley has therefore supplied, in this volume, a desideratum which many have felt, and 
 given the youth of our country the moans of studying one of the purest models of 
 chivalry thu: the world has ever seen. Lafayette was no ordinary man. His char- 
 acter was singularly elevated, unselfish, and consistent, and no truer friend of liberty 
 eVcr periled Ibriune and life in its behalf. It Was not a mere romantic impulse that 
 Induced him to leave the honors and delishts of his native land, to share the hard- 
 ■hips and the perils of an infant nation battling against fearful odds for the boon of 
 liberty: but a true devotion to the right, a manly sympathy with the oppressed, and 
 a no less manlv hatred of tyranny in all its forms. The facts of his history, as de- 
 tailed by Mr. ileadley, show this. We are glad to have our mind refreshed with 
 these details, and confess that our admiration of Lafayette has deepened with the 
 perusal of these pages. It is, therefore, with no empty form of words, but with ab 
 earnestness bom of this ailmiration, that we comment! Mr. Ileadley's work to the 
 American public, as the best biography of Its illustrious subject that wo have jrel 
 M, and as worthy of a place in the library of every American citizen. 
 One word as to the general stylo of the publications of Derby & Miller, whoM eh- 
 terprlse is fast gaining for them a conspicuous position among the benk ptiblishert 
 of our land. In neatnete of tvrtography, quality of paper, and beat:iy of bihdinHj 
 their works will compare favorably with those of eastern publishers eenerally, iUM 
 we notice a steady improvement in these particulars, as the circle of their buslnesa 
 widens and their issues multiply. They dcsenre success, and w« beUevo that their 
 energy and enterprize will command iL— Standard. 
 
BOOKS RXCBNTLT PUDUSHRD DT DBRBT * lULir* 
 
 The Life of the Empress Josephine, first T^ife 
 of Napoleon. By P. C. Hbadlet. 12mo., pp. 378. 
 Derby, Miller & Co., Auburn, New York. 
 
 There are few of the female character* ofinoilem history whose lives abound with 
 more Interesting events than that of ihe Empress J<ise|ihiiie. Iler whole courwe wat 
 otte of romantic, and also nf tragic interest. IT the illii.siiious liii^ilmnd was eminent, 
 far above all other men of his time, for vast inielluct and |ir(i(li!,'iouM nchicvcmonls, 
 Josephine seemed, in the more lofiy and majeaiic irnils ordiaracicr, to transcend ihd 
 moat diaiinsuiNhcd of her female coicmimrarios, l.iko her Inmbiiiid, she is a great 
 subject fur biography. Many memoirs linve been written of her. posses-iiiiz more or 
 less merit, but none have been without ininrcat. The author «t tlie present book has, 
 we think, been very succcaafiil. It is by fur thcmoai iniereMiing hiMiory of Jo.sophins 
 that we have yet seen, lie seems to have had recoui'.-<e to (he beat sources for his 
 materials, which he has combined und put together wiih skill and judgment. His 
 style is flowing, elegant, and often elot|uent. In short, it ia a hook well worth read- 
 ing. It will not fail to attract the public aiicniion. As to the mechiinical execution 
 of the book, it is but justice to the proprietors to say, that it will compare favorably 
 with the productions of the press ol any city in the linion. It contains a fine mezzo- 
 tint portrait of Josephine, showing a beauty of person equalled only by the moral 
 grandeur of her character.— VfiMAiin^/on Union, 
 
 It is not without its sparkling gems. Occasional flashes of thought make the rea- 
 der pause to contemplate their freshness and beauty, and reveal u well-storid mind 
 in sympathy with the noblest human traits, in close communion with the glories of 
 nature. Ilia text, loo, is happily chosen. Who has not felt a lingering, peculiar, 
 undefinable interest in the highly extraordinary and tragic career of the Empress 
 Josephine 1 Would it not extend this notice too fur, we should like to touch the mors 
 prominent of the many eventful passages which marked the history of this remarlc- 
 able chiUi of superstition, to gaze for u moment upon the vascillaiing star of her des- 
 tiny, ann trace its luminous ascent from the veriest dcpihs of agonizing gloom and 
 despair, to the loftiest pinacle of worldly splemlor and renown, where she grasped 
 for a moment tho fleeting phantom of happiness, only to sink again into the arms o( 
 misfortune, and feel still more keenly the bitter pangs of adversity. Uut all iliis will 
 bo found in a very readable I'orm in this interesting volume, and we cheerfully com- 
 mend it to notice.— Utica Observer, 
 
 We do not know of a biography of this important and interesti.ig personage, so 
 complete in its historic details, and so congenial to the spirit of her life, as this: 
 while it has also the advantage of a popular style, and of that view of the subject 
 which accords with the general sentiment. Mr. lieadley writes in a clear, well-sus- 
 tained and engaging style- evidently entertaining a warm approbation of his subject, 
 and alive to the sublimity and purity cf her life. Treating of one of the most imiior- 
 tant epochs of French historr, the work is finely adapted to enlist the interest of the 
 reader, and to supply a kind and degree of information not readilv accessible else- 
 where. It can hardly fail of proving a highly popular, as it is a highly creditabia 
 work— iV. Y. Evangelist, 
 
 The writer of this book is a brother of J. T. Ileadley, the author of" Napoleon and 
 his Marshals" — " Washington and his Genurals," &c. There is a strong family re- 
 semblance between the two. The qualities which have given such a wide celebrity 
 to the one, eeem to be fully enjoyed by the other. Both brothers are characterized 
 by that peculiar vividness and, so to speak, intensity of style which always makes a 
 book readable and interesting. The "Life of Josephine" possesses much of this pe- 
 culiar charm. The author has studied his subject well and could hardly have chosen 
 a better one to write upon. Josephine is a charmed name to many hearts. There 
 are few who do not feel an interest in her singularly eventful career. At first ths 
 daughter of a West India planter,- then the wife of a French nobleman,— anon trts 
 consort of Gen. Bonaparte and afterwards Empress of France ; — her picture presents 
 us with a scene of constantly increasing brightness, where the d'irk shades never 
 chase away the light, till we behold her ending a career of dazzling splendor as a d«> 
 throned Empress and repudiated wife. Josephine was in many respecu a model of* 
 WMoan.— ilmAersf Exfkttt, 
 
 Tl 
 
 the] 
 
 druv 
 
BOO&S RKOENTLY PUDLISUED BT DBROT A MI^LXR. 
 
 f 
 
 !'. 
 
 The Lives of Mary and Martha, mother and 
 
 wife of Washington : by Margaret G. Conkling^ 
 
 with a Bteel purtrmt, Itimo, scarlet cluth. 
 
 Misa CoNKLiNO, wlio iri a tliiuglttur of Judgu (.'oiikliriK of Auburn, ia favorably 
 Known ua ihe auilior ol ilur|iei'tt iiaii. luimii ci '■ lloiiun'a liiMiory of the Moora 
 oi Simiii." Slio uIno wroie " l.-ubul. or tliu TiiiiIh ol ilie ileuri." In iliu preimiaiioii 
 01' ilie prutiy liitlu voluniu hIic Ii<ih iloiiii u piaia^wuriliy duud, and we bopo alio will 
 ruceivu liio ruwurd tttie inerun. Sliu lum law^in ua in Hit) work 
 
 " how diviiit) a tiling 
 A woman may bu made." 
 
 The molhor and wile of WaMliiin;ion were, in many rei^pecis, model women, and 
 the daughiera ol' Amoiicu will do well to Jiudy ihuir churacier — which ii tiiiely 
 di'uwii on these pages. — Liltrary Meaaengtr. 
 
 This beautifully printed and elcKunily bound little work, reflecting the highest 
 credit upon the sliill und task of the jiublishui'H, contains biugruphical sketches of 
 Mary, the mother, and Martha, ilie wile ol' the Father of his country. It is u most 
 valuable coniiibuiioii to the history of the American people, embracing not only tha 
 great public events of tlie century during which the subjects lived, but those picture* 
 of homo lile, and that exhibition of social inniiners and cusioms, which consiituta 
 the most important part of life, but which, from the fact ol their apparent triviality 
 and inian!,'ibility, tlie historian generally pabses over. The authoress evidently 
 ■ympathises earnestly with her subject, and feels that in the exhibition of thoso 
 womanly virtues which characterized the heroines of her narrative, she makes the 
 most eloquent plea in favor of the dignity of lier sex. It is dedicated to Airs. Wm 
 II. Sbwahd, and contains a finely executed engraving of the wife of Washington. 
 We cordially commend it to the public, and most especially our lady readers.— 
 Syracuae JuumiU. 
 
 Thia acceptable and well written volume goes forth upon a happy mission, 
 " To leach us how divine a thing 
 A woman may bo made," 
 
 by unfolding those charms of character which belong (o the mother and wife of tha 
 hero of the Land of the Free; and in tlie cu> i|)anion8liip of which, while they illus- 
 trated the watchful tenderiieBs of a mother,, and the confiding aflectiona of a wife, 
 la shown those intluences which made up the moral sentiments of a man, whose 
 moral grandeur will be felt in all that is future in government or divine in 
 philosophy ; and one whose name is adored by all nations, as the leader of man in 
 In the progress of government, to that perfection of human rishts where all enjoy 
 liberty and equality. To say that Alias Conkling has fulfilletT the task she says a 
 "too |)artial friendship has assigned her" faultlessly, would perhaps be too 
 unmea.4ured praise, ' ' cerlection is seldom attained; but it will not be denied but 
 that her biographies t '.'aced in the chaste elegances that belong to the linished 
 periods of a refined style, which fascinates the reader with what she has thus contiU 
 Duted to our national literature. 
 
 The design of the volume is, to picture a mother fitting the " Father of his 
 Country " in a light full of the inexhaustible nobleness of woman's nature, and yet 
 as possessing that subdued and quiet 8im|>licity, where Truth becomes the Hope on 
 which Faith looks at the future with a smile. The mother of Washingiun was 
 tried in a school of practice where frugal habits and active industry were combined 
 with the proverbial "xcellences of those Virginia matrons, who were worthy mothers 
 of such men as Washingtnn, Jetferson, Alarshall, and Henry. Alias C. has pictured 
 with fidelity and elegance, her views of this remarkable woman ; nut le.ss beauti- 
 fully has she sketched the character of Alartha, the wife ; following her from her 
 brilliant manners ns the Virginia belle, through the various pha-ses of her life, she 
 gives a rapid but comprehensive view of those characteristics which make up the 
 quiet refinement of manners native to her, and which ever gave her the reputation 
 of an accomplished wife and lady. And with peculiar delicacy Miss Conkling liaa 
 portrayed the thousand virtues with which she embellished a home ; her amiable 
 aiRposnion and winning manners made the happiest to the purest and beat of aL 
 jMb fame has chosen fur its noblest acbievments.— Syracuae Star. 
 
BOOU RXOKNTLT PDBUBUEO BY DKRBT 4 MILLKR. 
 
 Tho Odd Fellows' Amulet : or the principles of Odd 
 Fellowship defined ; the objections to the order answered ; 
 and its advantages maintained ; with an address to the pub- 
 lic, the ladies, and the order. By Rev. D. W. Bristol, Pas- 
 tor of the M. E. Church, and P. 0. of Osco Lodge, Na 304, 
 at Auburn, N. Y. 
 
 The Rev. Mr. Uriatol, the author of the above work, la a popular clergyr.ian oftho 
 Methodist church. He appears to have written the work uul merely fur Odd Follow*, 
 but to dinabUMe the public mind, if posaiblo, of prejudices rurined aijaiiist the Order. 
 A spirit and design uf apparent sinceiity appears to pervade thaeutire work, and the 
 writer discusses his iheines and meets the objections urged against Odd Fellows, with 
 a great dual ol' candor and respect. No periion, we think, can read it, whatever may 
 have been his prejudices hitherto, without having those prejudices at least, conaida- 
 rably softened, if not wholly taken away. The style of the writer is captivating, 
 while the arrangement and classification of his subjects add* interest to the volume. 
 W« have no hesitancy in recommending the Amulet as a book that way be read by 
 Um public — Genesee Etangeliet, 
 
 We have wiled away several hours pleasantly and profitably in its perusal, and can 
 recommend it as a work deserving of a large circulation. The principles of the Or- 
 der are set forth by its author, the Rev. D. W. Bristol, a distinguished Methodist 
 clergyitian, in a masterly manner, objections instituted by many to the Order, ara 
 fairly tested, and answered in a mild and satisfactory way. It is a cheap and useful 
 work, and we cheerfully recommend it to public {&yoT,— Mirror qf the Timea. 
 
 Able and exceedingly interesting articles, that we would most cordially commend 
 to the attontion of every reader, while we are gratified at being able to bring them 
 under the notice of members of the great Order. The work contains also Addresses 
 by Rev. D. W. Brintol, and is embellished with several fine Steel Engravings. Fully 
 and correctly defining the principles of O. F., it should fill a niche in the library of 
 every Odd Fellow, whern it will furnish a mine of valuable matter whence he can 
 draw at all times for the facts illustrative of the great principles of the noble institu- 
 tion of Odd Fellowship.— Cro/(^en RuU. 
 
 It is an excellent work, and worthy of the patronage of the Order. The objectiona 
 often urged against our institution, are most thoroughly examined, and ably answer- 
 ed. The book is got up in good style, and is offered at a low price.— 7'Ae Ark. 
 
 W» should think that every lover of the Order which this book upltolde would 
 adorn his library with it ; and every person that is opposed to it should also have 
 one 80 that they could see their objections answered. We would say to every lover 
 of the poor and afflicted, buy one and peruse it for yourselves and see what the Odd 
 i^'ellows do for thorn. Its motto is " Do unto others as ye would have others do unto 
 you."— 2'Ae B:e. 
 
 This is a clear, forcible, and well written exposition of the subjects above named ; 
 and a book that every Odd Fellow in the country should be in poosession of. Th« 
 work is well got up, and •mbellished with several fine engravings appropriate to tha 
 But^act of which it treau. It is sold at the low price of one dollar, and can be mailed 
 to any part of the United States.— JJanner o/ihe Union. 
 
WN^^^^iTfTW 
 
 -p- ■■) 
 
 BOOKS RICXSTLY PUDUBUJBD BY DKABT A IlILLIBi 
 
 ;*^ 
 
 Oolden Stepg to RoBpeotability, Uflefiilneii and 
 HapplneiB J buing n series of Lectures tu the youth of 
 both soxos on Chnrtictur, Principles, Associiitcs, Amuse- 
 ments, Religion, and Marriage. Dy John Matiikk Austin. 
 Derby, Miller <fe Co., Auburn, 1850. 243 pp. 
 
 Thn author u( ihi« l)ouk \» a writer o( auperiur aitractiun, ortd hot hi.re selected • 
 ■ubject of deep iiiiereai. Could die youth of the country be induced to exchange th* 
 Duntline, Lippard, and Ingi ahum literature uf the day, for auch reading as thia, U>« 
 benefita to theinsulveaand «ociety would be incalculable.— LocAporf Courier, 
 
 We honor the heart of the writer of this volume as well aa his head. Ue haa her* 
 addressed an earnest and manly ajipeal to the young, every page of which ^rovea hit 
 ■incerity and his desire fur their wellare. The subjects treated of in the diU'ereai lee- 
 turai are those indicated on the title page. Integrity and virtue, usefulness, truth 
 uul honor, are the " Uolden Steps " by winch the young may ascend to respectability, 
 UMfulneaa, and happiness. We trust the seed thus sown will not be •fithoul ita fruit, 
 and that hia readers will imbibe the spirit of the motto he haa chosen— 
 
 " Onward ! onward I toila despising. 
 Upward ! upward I turn thine eyea, 
 Only be content when rising, 
 Fix thy goal amid the akiea." 
 •^Atbany State Regieter. 
 
 Tha work of Mr. Austin, written in a pleasing aiyle, and nervoua and pointed ia ita 
 argumentation, will hold a prominent position among the fortunate endeavora by 
 which the rising generation are to be influenced. The rolume before us is beautifiU 
 in iu exterior, and this, combined with the aim of the author, in which he haa admi> 
 rably aucceeded, will give it a wide range, and secure for it, we hope, an inraluabla 
 iitAutnet,— Buffalo Chriatian Advocate. 
 
 A plain, familiar, forcible exposition of the duties and reaponaibilitiea of Youth, 
 wlUch can hardly be read without exerting a salutary and laating influence. Judging 
 from tlie popularity of Mr. Austin'a former worka, we predict for it a wida ciicitlv 
 tioa.—Ifeto York TVibune, 
 
 If the precepta eloquently and forcibly urged in these pages could be brought homa 
 and impressed upon the minds of the mass of youth in our land, they would confoi 
 laating and incalculable benefits ui>on the rising generation. We cordially commend 
 tbia work to the attention of the young and all who have charge of them. 
 
 The publishers have executed their work admirable, and have brought out an ela 
 ^ant and beautiful book. Their work will compare farorably with any of tha Naw 
 York houaaa.— TVoy Poet. 
 
 Tha foUowiac axtraet haa referanca to tha ** goldan itapa" of tka Pnaldait of tk 
 iHitod gwaa, liUlaid FUlnon >-(8ao pa^ «9.) 
 

 -*■ V 
 
 BOOKS RKOBNTLT PUBLISHIU BT DKRBT h MILLBK. 
 
 Headley^f Women of the Bible: IlistoricAl a&d 
 dcscriplive sketchos of the Women of the Bible, as maidens, 
 wives, und mothers; from Eve of the Old, to the Marys of 
 the New Testament: by Rev. P. C. Heodmy, in one l2mo 
 volume, illustniLed — uniforno with " Headley's Sacred 
 Mountains." 
 
 The auihtir of thia wiirk poMennei enough traiM of resemblance to the author of 
 Ihe Sacrod Mountaina, tu Icuve no iJuubt of hia right to the name of Ileadley. Thers 
 la much o( that ■pirileJ deKri)>iiva |M)wer, which hoa made the elder brother % 
 popular fuvurite, and gives prommti of a Muccessrul career on hia own account. Th« 
 ■keicliea are brief, and embody all the historic incidents recorded uf them.— ATew 
 York Evangeliat. 
 
 A younger brother of J. T. Ilendlcy in the author of this beautiful volume. It will 
 probably have a larger circulation than the splendid work issued lust fall by th« 
 Messrs. Appletun, being better ailiipied for the nrciieral reader, in form and price, 
 while it ia ornnmentiki enough for the centre tabic It contains nineteen descriptiva 
 biographical sketches, nrrunsod in chronolugicui ^rdur, including nearly all thf 
 distinguiHhed women of the xacrod annula, and foi^iMng nn outline of Scriptun 
 history. The illusti-uiiona ure from original designs, a.-l are numerous and appro 
 priate. No ordinary power.-* of iinagin.itioii and ex|)re^sinn ure ahown in the vivit 
 and picturea(|uu duscripiion.^* ; uml ilte t'uiu ponritiuiics of character rivet thi 
 interest, and set forth the Scripture (leliiications in a strons^er light. In this respec. 
 Uie book has no rival, for no other is so cuinjilete, followin; su clonely at the same 
 time, the sacred narrative. We hope it ia l)Ut an earnest of other works from the 
 pen of its gifted author — Home Journal. 
 
 We were so struck with the title of thia work, and the prepossessing appearanco 
 of its typography, ihui we have go far departed from the usual course adopted in 
 like cases, aa tu read carefully the work in liund, before recommending it to oiur 
 readers. And wo are prepared tu say, that a more attractive volume has not fallen 
 in our way fur a long time. Ii i;; made up of brief historical and descriptive eulogies 
 of the moat remarkable I'enialea of a most extraordinary eia in the world's history. 
 The author has appropriated very much of the poetry and romance of the Bible, in 
 the sketches he has given of nineteen women, who have come down to us through 
 their peculiar merits, embalmed in sacred inR|>iration. Whoever reads the story of 
 Sarah, the beautiful Hebrew maiden, the admiration of the Chaldean shepherds and 
 the pride of her kindred ; or o( Rebecca, wliom the " faithful steward of Abraham" 
 Journeyed to the land of Nahor and selected as the bride of Isaac, and who, it ia 
 ■aid, "was vert/ /air to look upon;" or of Rachel, the beautiful shepherdess who 
 tended her father's flocks in the valley of Ilaran ; or of Mcrriam, Deborah, Jeptha'a 
 Daugh «r, Delilah, Ruth, Queen of Shoba, the Shunamite, Esther, Elizabeth, Virgin 
 Mary, Dorcas, and others — will read a story far more interesting and attractive than 
 any rom%.'ice or novel. Every young lady in town should read this work ; and wa 
 will venture to say that they toill do so if they but once get hold of it, for it ia a book 
 that cannot ba laid aalda.— Oneego Timtt. 
 
mw^t 
 
 kfi