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METHODISM 
 
 
 VERSUS 
 
 E 
 
 
 
 OR 
 
 " WHY I AM A METHODIST " 
 
 ANSWERED, 
 
 BY A LAYMAN OF THE DIOCESE OF ONTARIO, CANADA. 
 
 " Hkr l-'orsDATioNS AKK Upox TiiK HoiA' Hii.f.s." -''s. Ixxxvii. 
 
 1886. 
 
 ^ *N^ -^ -V. "S. "S^"^-> 
 
 PEMBROKE 
 
 STEREOTYPED AND PRINTED AT THE " STANDARD OFFICE 
 
 
iijH| 
 
 i 
 
 i 
 
 ♦ 
 
PREFACE. 
 
 i 
 
 ♦ 
 
 Tho extoasivo circnl.ition iu tliis cnunty, imlood t!iro',i<j'lu)ut the 
 province, of a snnill pnl)li(Mtion entitled "•WliyTaina ^lotlicdist," con- 
 taininjj: a rlefem-e of the rci'losiastical positidn claiiiicd hy the iNIothodist 
 society, and unwarranted statements r(><:ardin'j; the ("hurch of Enj^dand, 
 in Inced ;ine to prenan^ tlie f()]lo\vin<r letters, Thev were add-essed to 
 the l'eiiil)roke "Stanthird," a papei liavin^j: a wide circulation in a county 
 wheni Methodism is stron;,^ and aj-'^'ressive. 
 
 TiivTre was no intention of reprintin;j; tlieso letters in pamphlet form 
 Avhile heinjr pnhlislied, hut s several clerjrymen luive asked for tlicir 
 repuhlication, their appeaiance in the present form is a response to such 
 request. Witli the exception of a few additional quotations from AVesley'a 
 ^vo^ks, they now appear as ori;^inally puhlished. 
 
 A perusal of the Methodist Jpuhlication must convince the mildest 
 Churt'hman and every cnuliiJ INIotliodist reader, of the i)r()Vocation there 
 was to reply in no uncertain manner to an attack which can he character- 
 ized as nothing: le.ss than dislionest. Thoucli I luive spoken out fearle.ssly 
 yet I trust temperately, endeavouring, at the same time hoth to hold and 
 to speak " the truth in love." 
 
 It was intimated in my circular that the He v. Rural Dean Neshitt 
 would write an introluction to tliis pamplilet. I should have heen 
 pleased to have had such a statement as he; is so etninently qualified to 
 write prefixed to uhese jKUies. Ihit as the; oi>inion of several (dercry, in- 
 clndinj? the Rural Dean himself, was averse to any chrical hand appear- 
 ing, I yield to their judgment. 
 
 For much in the followin;.r pages, m hum to originality is made. 
 During their preparation, T availed myself of su(di aids as fell in my way, 
 sometimes presenting the arguments of others in their same dresg, 
 oftener condensing, expauiling, or otherwise chans-ing their verlnil cos- 
 tume. Besides these letters were written amiil the cares of a family — 
 for a time aiilicted with sickness; an 1 tlu! minagement of the head 
 office of a large mercantile house, exacting much tim ; and labour, so that 
 they are not as full and com[)letc as I could wish. Such as this humble 
 work is, however, it is su])nx:tl.ed t:) tiie i)ublic with the earnest prayer 
 
 j??o?«l 
 
 // 
 
rPvEFACE. 
 
 that it may be to the advancement of God's glory, and the good of His 
 Church — the earthly Home of the Holy Ghost. 
 
 TlIK AUTIIOIt. 
 
 County of Ivonfrew, Ont., Advent 1SS5. 
 
 P. S.— The quotations from John Wesley's works in the following 
 pages are taken from the "Third American coniplete and standard 
 edition, from the latest London edition, witli the last corrections of th'3 
 autlior. I?y John Emory. New York, Nov. 7, IS.Sl." 
 
 y 
 
 i 
 
 <^l 
 
i( 
 
 WHY I AM A METHODIST." 
 
 y 
 
 i 
 
 <^f 
 
 LETTER NO. 1. ^ 
 
 Dkau Sill,— As already intimated, I hi':^ tn inako somo observations 
 on the tract entitled as above, and that no iujustit'e may bo done to 
 " Methodist," he shall always spt ak for himselt in his own words. From 
 this out then tiiese notes will take the fi rin of a dialogue between hiia 
 and his eonnuei tat(;r. In^answer to " lV):s.'o;'alian's" (luestion why ho 
 iiad left the Church of Kn^land, says : 
 
 " Methodist"—'' I was brought up in tlie ("hurch ()f En«,dand, aiid at- 
 tended its services from childhood to manhood. I joined in the Ibrmal 
 prayers that were read, and heard urosy and pointless sermons preatdied 
 every Sunday." • 
 
 Comment— I take it tliat, in your refereui'o to "f( rmal prayers," yoi;r 
 sneer is aimed, not at the f-pirit in wiiich you and others may iiave 
 "joined" in them, but at " prayers out of a l^ook"— at the litiiryy. To 
 show how "pointless" is your renuiik I nave only to remind you that 
 many of the hymns sung by -Methodises theuiseives are in fact " prayers 
 out of a book.'" Take one example : 
 
 " Uock of Agc3, cleft t'or im, 
 
 Lot inc liido myself in riicj." •' 
 
 *' Jesua, Saviour of my sou!, 
 Let aio to Tliy bosom Uy." 
 
 What are these but "printed prayers'," prayers in vers^. and set to music 
 and sung. Are not "prayers out of a hook" (see Book of Discipline, 
 1878), used in "the ministration of baptism'.''" When "renewing the 
 Covenant?" at the " Solemuizalion of Matrimony ?" Un such occasions 
 is not the service of the Church of England used ■.■• at the " laying of a cor- 
 ner stone?" at the "dedication of a church?'' and ut your "ordinations?" 
 But will you say in all these instances they are any the less " from the 
 heart?" Of course not. Indeed, is not "extemporaneous" prayer 
 "formal?" Must it not be to the hearers a fun a of praijcrt Did you 
 ever hear Wesley's opinion ')f these " formal prayers " which you would 
 belittle? Here's what lie said of th^m in 1764— .seven years before he 
 died: "I believe there is no litur^'-y in the world, either in ancient or 
 modern language, which breathes more of a soUd, scriptural, rational 
 tone than the common prayers of the Church of England.— Works vii., 
 580. 
 
 Hejrr also the opinion of goo 1 old Dr. Adam Clarke, 
 said: " 1 revereuctj Ihg iitur^y aoxt Iv tue iiible," 
 
 In 1820 he 
 
" WHY I A^I A METirODIST." 
 
 This appears to be ii fittinjr place to produce a few recent testimonials 
 to the Prayer Book— tlioso "lornuil pruyor.s." Listen to the noble words 
 of that eminent Presbyterian prolcsisor in the Thec)loj:ical Seminary at 
 Auburn, X.Y.; Kov. Dr. llopkina. He says : " That there is anything in 
 the use of a book of prayer essentially unlavf)rahle to spirituality in wor- 
 ehip is a mere prejudLe growing; out of a want of oxoorioiice. (Jhristiau 
 people who use a book do not find it so. Tlio nuniner of Presi^yteriau 
 ministers who ojienly advocate the uso of some funn of prayer is lari;e, and 
 the number of those who hoiie and anxiously wait for it much larger. 
 It is by no means uncommon for Presbyterian ministers to use the Epis- 
 copal marriage service from pref-jrcnce." Hear also the testimony of the 
 Sev. E. C. Abbott, pastor of the " First Christian" Cliurch, Albany. An 
 American paper reports him assaying in a ret^ent sermon on "What I 
 admire in the Protestant JCpiscopal Ciiurcli," this: "1 admire the Episco- 
 pal Church for her book of eommon [»r.iyer, and tiie dignity and l)e;uity 
 of lier public services. There is no liturgy in the Englisli language that 
 would compare witli it. In its lessons, gospels, psalms, ctad'essions, col- 
 lects, it is rich and venerable, and stanils next to tlie Bible itself In 
 lion-Episcopal churches the services are too l)arren of Worship." I don't 
 wish to weary, but ^ust listen to one more. The Rev. T. K. Beecher 
 (Congregational), of Elmira, N.Y., said in a recent letter; "The Episcopal 
 Church offers for our use the nuiSt venerable liturgy in the Englisli 
 tongue. No religious form-book can stand a monient in comparison with 
 the prayer book of the E. C. in the two-fold (juality of richness and age. 
 The pious multitude that frequent her courts are drawn tliither mostly 
 by love of the prayers and praises, tlu; litanies au'l lessons ('f the prayer 
 book, and brethern of every name, I certity you that you rarely hear in 
 any church a prayer spoken in English that is not indebted to the prayer 
 book for some of its choicest periods; and further, I doubt whether lifo 
 lias in store for any of you an uplift so hi<jli, or downfall so deep, but that 
 you can find comfort for the soul and fitting words for your lips among 
 the treasures of this Book of Common i rayer." 
 
 Such testimony may be unpalatable to some as straws show how the 
 wind is blowing. Ah! sir, it is only in conijiaratively recent times that 
 denominations have arisen which have discariled the use ..f a jirayer 
 book. But their best nien have regrettetl it. Their best men regret it 
 Still. The authority for a liturgy is God, Holy Scripture and the custom 
 ot the church, under the old and new dis[)ensations. 
 
 A passing remark only as to the "prosy and pointless" sermons. 
 Well, I am free to admit we have some "prosy" and perhaps "i)ointless" 
 preachers, and that some should be found among a body of clergy num- 
 bering upwards of 30,U00 is not a matter of much surprise. But is it only 
 in the Church that such preachers are to be found? O no! The various 
 religious bodies tliat surround her have tlieir " prosy and pointless" ones 
 too. I am satisfied tliat to-day the clergy are fully abreast with the 
 preachers of any one of tlie denominations, and, as (eaclun^, tliey are much 
 ahead. However, it may be that quite an imjjrovement in this respect 
 lias been made since you seceded, for the clergy arc improving in i)reach- 
 ing and teaching. It appears to me you luul very invalid grrunds for 
 leaving the Church in which you were bora and reared, without any 
 choice of your own, just as God was pleased to ordain for you. The ser- 
 mon is no doubt of great importance in the church's plan, but it is not 
 evnything. It is a meann to lead us to something further. Slie would have 
 her churches temples for the ?/'or.s///p of God rather tiian mere "j)reaclung 
 houses." And so the pulpit is not practically substituted for tlie altar; 
 each has its j^foper place in her system. The early Christians gathered 
 
 \ 
 
WHY I AM A METHODIST." 
 
 testimonials 
 
 noblo words 
 Seminary at 
 
 anything in 
 ality in wor- 
 i. Cliristiaii 
 I'roabyterian 
 ' is lar^'e, and 
 iiui'h lari^er. 
 ISO tlio Epis- 
 niony of tlio 
 Vlbunv. An 
 on " \Vluit I 
 ) tlio E|)isro- 
 
 uud beauty 
 .u^uaye that 
 fesaions, col- 
 e itself. In 
 hx" I don't 
 
 K, Boecber 
 ;ie E])iscopal 
 the En^dish 
 )aris()n with 
 iss and ajre. 
 tber mostly 
 ' tbo prayor 
 roly bear in 
 ) tbe prayer 
 k bother life 
 ep, but tliat 
 
 lips among 
 
 ow bow tlie 
 
 times that 
 
 ..f ii pruyer 
 
 in reijcret it 
 
 tlie custom 
 
 sermons, 
 "pointless" 
 •lergy num- 
 nt is it only 
 rhe various 
 itless" ones 
 5t with tbe 
 y are much 
 .bis respect 
 ;; in jireach- 
 jrrrunds for 
 itbout any 
 I. Tbe ser- 
 ut it is not 
 .vould have 
 "preaching 
 • tlie altar; 
 IS gathered 
 
 to^'etbor on tbe "first <biv of the week," not merely to " bear a sermon," 
 but for tbe "brcakinj; of bread." 'J'rue.asin Acts xx., St. I'aul "preached 
 tf) them," yet ihe pur|)(ise for which the asseml)ly came to;.'etlu'r \n ex- 
 pressly stated In have bi'cii the relcbratinii of the Holy iMirharist. She 
 re<:ards the scrmcii tlicu ns au adjiinc* to the scrvue.atid specially to 
 tbe iMicharistic service. 1 will coik hide these notes with Wesley's reply 
 to a like olfjcition of yours ii, bis day: "In almost all the sermons wo 
 hear there are many and iuiportaut truths, and whoever lias a spiritual 
 discernment may easily separate tlu; chaff from the wheat therem. (4) 
 JIuw Utile is the case moidcd at the matiiuj t (KoafJ^P" against Sep.) 
 
 \ 
 
LETTER NO. 2. 
 
 Peak Sin, — 1 \.qj to ;';.:it'.'.n" \iy ..! s.^rvatidus c.;i (ho a1i ac tr.i"t. 
 
 "Mi'llidiliH! — "We wTc ahvay.s a 1 Irossj.l as if \vu woru all cl.il Ir^vi 
 of(.iu(l,an(l nee U'd iiu chair ;i'." 
 
 iiig yon as 
 
 Comment — Anil 1 tl.!nl< tlio Cl.nr'li had j^'ood authority fur a 1 Ir,- ^s- 
 ■ all ('!iil ir Ml of ( io(h" Jn the lirst and hiwcsi s ji ;m an' un 
 not sill the cliilir 'u (.1 ( i > 1 \)\ cviiitiou f 'I'hn.s wo road: "II.V'Xm' nnt 
 all (nw lathor, ll.ah ii- t one (iod croatcMl us?" Jhit tho ('l.nrcu a llicrcs 
 closoly to s Tiptar ' in a dr 's<in;: (f// l)ron.rht into covcMianl ridatinns \\) 
 \\\\\\ (rod as "chil Ir.'M nf (inh" 'Iho lu'-niliors of th'' .Icwisli Cniirdi 
 woro So addro.sHvNl. 'J ra(d iw i\Iy S(in. ^ly (ir.si h(irn ; 1 have nonrlslicd 
 nnd l>rou.:ht u;) child;- 'ii " And similarly arc tli(> lucndHTs of t mo 
 ("hristian Chnr 'h aMrc.M^ \. '" Vo ar>' nil (hi- childi mi oI (iod liy faith in 
 Christ .Icsns. lor as ni,;ny of y..u a> have Ikmmi hapti/o I into Chrisi liavo 
 ])nt on Christ." Ca!. iii.. Hi, l!7. I'.nt did this modo of address i))i|)ly tho 
 j)rcs(Mit //or;r/y/<'.'.<- ol tho ]i Mvs; Mis s: i a: '.drcssod ? Lot US soo I (io'sayshy 
 Isaiah to tho Isr.iolilos, " 1 havo nonrisiiod and hron^rht up children, (iwi 
 tlu'n liitrr rdid/id vniii.hl Ji. .." Ami St. I'aul s.iys to the (ialatians, "() 
 fdolish (ialatians, who hath 1 o w itcd.od yuu, that yo shoul I n'tolioy tho 
 truth." Ch. iii., v-l. N\'crc not h.ith tho jTodij^al and his Iroth.or ".w/z/.v/" 
 Tho son who loaves his honn^ is yi-l a '■.'•c/<;" and when ho returns dies 
 not his l-'ather moot him as 7/ .•• /'*.•/ xm, and Kays respecting him, " thi^s 
 my son was dead, and is ahvo a. ain." 
 
 By "needed no chan;:o" T .'^uiiim.s' yon wish to convey the impr.'s- 
 sion that the Church of I'ai^jland does uni 1 ohovo in what is calliMJ "a 
 change of heart." She nowhere, it, is true, uses the term in her formul- 
 aries. Neither, indeed, is it to Ijo found in the J'.iljle. ])Ut no one can 
 douht, who has read her tilllcos, that tho Church a[)i)oals to her chil Iron 
 to be renewed, renovated and s.ni'lihod hy tho Holy (Jhost. With no 
 luicertain sound she every where iiro;'Iaims the truth, that "without 
 holiness no nuin slia!) see tlio Lord." I'r im a mass of testimony I adduce 
 only a part of tho collect for Ash Wednos lay: '•Almighty and Everlast- 
 ing God, who hatest nothiuj; that thou hast wvmXq, craik tuul make hi ns 
 new and contrite hearts." 
 
 Methodist — "I never was made to feel that I needed forgiveness or 
 regeneration." 
 
 Crmment — "Well, I am satisfied it was yovr ouii faidf, not the 
 Church's. Perhaps it may be well to pause i'or a moment to asU, what is 
 your view of the word "regeneration '.'" 1)() you moan hy it that change 
 of hopes, views, affections and di'siros, whicli takes place in a nuin when 
 he renounces Satan and sin and returns to (iod ? Jf so, the Church calls 
 this conversion, and I need not itroduco i)roof that the true doctrine of 
 conversion has its proper place in the Church's plan. And where, toll 
 
" WHY I AM A MF/riionisT." 
 
 In-.i 
 
 
 nin, is roiu>iitiin('(», wliii Ii is .\ (iocik r tliiii'^ tlinn cfnivcrsinii, iiidri! failli- 
 fiilly iircaclu'tl tliaii iu tin.; (Inircli V 15iit if ynii mean I'V il I in- ('nvciiaiit 
 hk'ssini,' that (iful lias atUifli(;il to tiio satraiiu'iit oi' liai-lisiii, wlii'ii 
 Wdrtliily received, tlic Clnin-li uitiiid iii>t a|)iK'al to jnii to M'ci; it, Imt 
 would rather hold \ oil rcspniisihlc* Inr lia\iii^' a.rt'aily rcrciNt-d tiic hk'ss- 
 in^;. Adhcriiiu' cloHidy to .srripturc hIk; lioKls all the hapti/cd rcspoiisihln 
 for trrace received at'the time of their haplism. She tolls the hai'ti/.ed 
 Hiniier liviii'4 without (io<l that, unless la; repents, his condeninatiou will 
 he inlinitidy worse, as the condeniiKitinii of ont( " who has rereivetl the 
 fiface of (tod in vain." This hy the way. To return. I am inclined to 
 think if yon had never heard a sermou you could hardly have helped, 
 had yon had the dispusition to ///.A/, " fetdin,' the need of for.dveness; " 
 for the " need of fori.'iveness" is most fully ,si!t I'orlh iu all Ikt servicer. 
 hid you really lilt your soul totJod in the prayer "U most mi;_dity (iod, 
 and merciftd Father, who hast compassi<tn upon all men, nuTcd'uily for- 
 il'wpi our tr(>ssi .iss(!s; receive and comfort, iis, w Im an urieved and wearied 
 with the hnnfen of our sins?" Did you (!ver n-ally ;>/v*v in the Litany:— 
 " That it may jilease Thei; to i:ive us true repi'iitance; to forLrive u.s all our 
 ain8?" If not.hlauu' not the ("linrcli for not havinu' felt the need of " for- 
 Vtivenoss," hut rather shonld(>r the hlame yourself. (}od, you know, 
 rewards earnestness. "We must " xxl:,''' " Kok " and " kitnrh.'' 
 
 iMy brother! let mo ask yon the ([uestiou. i>id you thoron^ihly try 
 the system of the Ciinrch, to see what is its ellect? She has appointed 
 various services. Did you faitlifully attend c// of them, .Sunday and 
 week-days, on Festivals and in Lent? I»id you act on the p'incipK', 
 that nothintr but an insuperable obstacle should prevent y. u from 
 being present? If you did not then yitu know nothin<i' of the inlluence 
 of her holy system. Did you observe as you shotdd her re<',n'ar fast 
 diiys, by which she wonhl discipline our spirits, recall our all'ections 
 from il world fast passing:; away, alllictiui: the soul here thai it may 
 be saved hereafter? If yon did not, month aftt'r nioutl'., yi-ar after 
 year, sit humbly at her feet, ami listen to her teachiiiu'. what ri;_dit have 
 you to tdle;:,'e that she does not supply every spiritual want? She can 
 only place lier system before you, and then leave il to yourself to enjoy 
 its benetits or not. 1 fear you luner really ilid make a trial of her power, 
 and so, to be honest, should ha\e luid to say at the end uf each ecclesias- 
 tical year: 
 
 " Now throiiKli her round cf lioly tlionRhf. 
 T\n'. (Inircli our uniin ;! -U'li.s Una brought, 
 But / no lioly tiro huvi. caught." 
 
LETTER NO. 3. 
 
 Dear Sir, — I bog to renew my (il-servaiions on the above tract. 
 
 Methodist— "When I went auionu' the ^ilelliodisls 1 learned, throudi 
 their preaching, tlu I needed rori;iveno.ss." 
 
 Comment — ■^v.rely it was not ncM'ossary Ur you in fjo "amnn^ the 
 Methodists'' lo learn tliis trntli? I)(ii\s not th(; old Church, witli tlie 
 Holy Ht John, teach us "daily" to say: " It we say liuit we have no sin, 
 we deceive ourselves, and the (rutli is not in us?" Yes, slie would train 
 us to reijrard ourselves, even wlicu we may "iiavedone all those things 
 which are commanded," as " unprjli table s^^rvants." 
 
 Methodibt — "The way of faitli was clearly pointed out to me." 
 
 Comment — In these Avords yon more than insinuate that such is not 
 done in the Church. As a matter of mucli importance is involved here 
 it must be S')mewhat fully considered. Your ])lea, jjut into other words, 
 amounts to this, tiiat llie < i(.s|i('!, (jr the Trutli. is pn-aehed Ijy the !Metho- 
 dists. Now th s is just the claim advanctMl hy each denomination in its 
 turn. But when we remeiu'ier tise nuin' .ous forms of faith that are 
 professed by tlie Christian deuouiinations, it is (juite evident that all 
 cannot be the truth. Trutii caimot have a hundred forms. " Ciod is not 
 the author of confusion, but <jf i)eace." 
 
 Before proceedin-j: to iioiut out the Clmrdi's ]ilan for presenting to 
 man the Gosj)el of the ijon of (iod, let me suj-trest one or two scrii)tural 
 tests of the truth. Aasucuvj that you ;ire i'ully assured in your own 
 mind of the truth of that for. u of Christianity which you have adopted, I 
 will not ask you \? falsi' doctrine is tauudit; hut pass on toot' '^ tests. 
 Are you sure that the preaching of Chr'st in your eommunion is not 
 dcfcclirr. You will remend)er that St. Paul expressly varus the Corin- 
 thian teach.crs tha^ even thfiULrh the foimdation of their teaciung be laid 
 in Jesus Ch.rist, yet let every man la'^e hecul Jioir he buiMeth there- 
 upon;" I. Co'', iii., 10. The f'undatiou must not only be laid in Jesus 
 Christ, l)ut the \;idding of St. I'aul must be iollowed : " Leaving the prin- 
 ciples of the <loc.trine of Christ, let us go on unto ])erfection." 1 ask, then, 
 is tiie preaching of ('hrist to whicli you listen, when tested by the 
 standard of Holy NN'rit, in any way difidbc. 
 
 But, secondly, the leachiui:- maybe (Jhtorlrfl. St. Paul uses an ex- 
 pression which is full of instructive meaning, lie urges those who pro- 
 ]ihesy (/.('., i)reach) lo ])ropIiesy ^- acrardnaj ia t'ni' jirnpovlion of failli ;" 
 lioni. xii., )!. Tiiese words clearly mean that not only ariw/// the i!oct'"ines 
 taiiglit in the Ijilde to he taught, 1-nt tliey are fo be taught in dui: propar- 
 (ion. If your (eacliers select one d(K'triue and force it into undiu! 
 proinifience, it cannot 1h» said of them that they "rightly divide the 
 word." And is it not a fact that the doctrine of the Incarnation- -tlie 
 
 corner-st 
 conimun 
 Uttle sai 
 whereas 
 system r 
 in respe 
 giiarantt 
 then> is 
 sel: "K 
 ownsehx 
 
 Now 
 Church 
 not for t 
 liable to 
 " that it 
 with tru 
 ehurchm 
 liability 
 disturl)ii 
 out the C 
 were, n^c 
 under Ik 
 sen ted t 
 Writ. T 
 Second 1 
 tioi:, Bin 
 God. ' 
 converts 
 form of 11 
 in Adver 
 we dwell 
 and for o 
 strive to 
 " very G( 
 adoration 
 this seas 
 criming S( 
 Lent. ' A 
 self-denii 
 of Sorrov 
 "watch V 
 the Crc.ss 
 we emers 
 davs we 1 
 Hi's L'esv 
 AVhit Sui 
 Then one 
 Blessed a 
 foundatio 
 ui)on it. 
 "clearly 
 doctrine i 
 fail the S 
 tee. Tin 
 Ctosjiel o1 
 (ioS| el of 
 Book is f 
 
J" W l.Y J AM A .MI/riloDl 
 
 corner-stone of tlie wlu.lo (ioppol s,\ sloni — is inndo to pive place in your 
 communion to tlio doctrine! of tlic Atfnicnicnt? Is not comparativelv 
 little said about tlie Incarnation and Ifesnrrection of the Son of God, 
 whereas much is said idu ut ITis I.Kallt? And, unlike tlie Church, your 
 system does not maiic^ up for any sliort('o-,',.in<.' on the part t)f tlie preacher 
 in respect of ohserviiiLr the "due proportion of faith." You have no 
 puarantee that the " due proportion of faith " hall lie preserved. I ask, 
 then,, is your teachin.u; clhiorUd f Let me pn >s,upon you St. Paul's coun- 
 sel: "Examine yourselves, whether ye le in the faith; prove your 
 ownselves." 
 
 Kow, I believe that, tried hy Holy Scripture, the teaching of the 
 Church of Ensi'land will 1 e ionud lUMtlur defective nor distorted. I claim 
 not for tlie cler^-'y any immunity from crn r. As men they are equally 
 liable to err as their fellow men. 'i'jiey neivl the ]irayer, God knoweth, 
 " that it may ].lease Thee to illuminate all h'sliojis. ])riests and deacons 
 with true knowledi-'e and nnderstaiidinu' "f Thy ■\V(!rd " (Litany). The 
 churchman bases his C(Mdidence on the Chnrcli's system. Lorseeinjx the 
 lial)ility of human teachers to err. either in (iiiiittiiii.' (Jod's Truth, or in 
 disturliiu'jr " the ])ruportioii of faith," slie has, ns far as ]'iossihle, mapped 
 out the Christian year, assiLiniiiL;" a jilace to ei.cl! doctrine, and alsw, as it 
 were, n^.easurinti out its jiroporti( n:ite value. P(>rsons imtxintr themselves 
 under, her euidance have a jruarantcH^ that the (iosjiel shall be pre- 
 sented to them in that pariicidar form in whidi it appears in Holy 
 Writ. Tlie (rospel appears there as cert;iii. facts liavin<r to do with the 
 Second Person in the Kv(^r I'lessed Trinity. The>(> facts aio tlie Incarna- 
 tion, Birth, Life. I'eath, I'urial, Pesurrection and Ascension of the Son of 
 God. This is the (ujsiiei wliicli St. Paul preaclied, and by which his 
 converts were save(1. Let nu^ notice how the "Imrc'li adh.eres to this 
 form of ijresentiufr the (iospcd to her childn'n. 'flo Cliristian year bejrins 
 in Advent. Cur eyes are turned to the cominii; of Clirist. I'or four weeks 
 we dwell ujion the thoueht how ]h> cana^ down frmi Heaven for us men 
 and for cur salvation. We elel r;ite that (•(•niiii!,'' at Cliristmas. "We then 
 strive to realize not only the (iodhead but the INlaiiliood of our Saviour, 
 ''very God, and very iMan." On tlie iM^stival cf Ppiphany we liave His 
 adoration by the 3Ia;-ri ;is the iirst fruits of th(^ ( lentik^ World. Purinu; 
 this season the character of .lesus Christ is unfolded. TIkmi tiie note of 
 cominy sorrow is somi<l(Ml in our ears, and vsO enter on the forty days of 
 Lent. As He fasted in tlK> wil(U'rn(>ss. so are we calle'l upon to ])ractise 
 self-denial. We are called nj" n to take up oi r cress, and follow tlie INlan 
 of Sorrows. In Holy 'Week, His Hour leini; at hand, we are liidden to 
 "watch with Him one hour." (in ( iood Priday we picture step by step 
 the Cross and Passion, Precious Peath and Pjiirial. Prom Lenten Sorrow 
 we emertre on I-aster joy, wIkmi His Pesurrection is set forth. iMir forty 
 days we live over in. contemplation tlie 'brty days He spenton earth after 
 His I'esurrection. On Ascension day His Exaltation is set forth. On 
 W'hit Sunday is set forth the fullilnient of the i»romise f)f the b'a^her. 
 Then one day is devot<Ml to the contemplatidU of the mystery of the Holy, 
 Blessed and (ilorious Trinity, 'Hiree Persons and ^)\w God. This is the 
 foundation of their faith. lor the rest of the year we are invited to build 
 upon it. Tliis is surely to "ri'iotly divid- the word of Truth." To 
 "clearly ]!oint out the way." This is to omit nothiniz; to </\\c to each 
 doctrine its jiroper ])]ace and proportionate \alne. I'",ven if the ndnisters 
 fail the Services ]>reserve " the pro|ii'ili(iii of faith." 'I'his is our LMiaran- 
 t.ee. Tims we see how the year in its silent crnrse preai'hes tlu^ very 
 Gosjiel of Scripture. This is the churchman's uoodly I;erita;ie. The 
 GoS| el of our salviition has com(> down to us in its ])urity, and the Prayer 
 Book is lull tf it from beginning to end. And the Church falls in with 
 
10 
 
 " WHY I AM A METHODIST." 
 
 the mind of the Spirit as to the form in which the Gospel is to be pre- 
 sented to man. A few examples must suffice. We are called upon to 
 confess twice in daily prayers the Apostles' Creed, in which we recount 
 the <rreat facts whic^h alone are designated in Holy Writ as the Gospel. 
 Then this creed is turned into a psalm of praise — the Te Denm— in 
 which, in the most wonderful words, we thank God for the knowledge of 
 the same great facts of Redemption. " Thou art the King of Glory, O 
 Christ ! Thou art the everlasting Son of the Father. When tho i tookest 
 upon Thee to deliver man Thou didst not abhor the Virgin's womb. 
 When Thou hadst overcome the sharpness of death Thou didst open the 
 kingdom of Heaven to all ])elievers." Lastly, in the Litany we beseech 
 the Saviour to deliver us "by the mystery of His Holy Incarnation; by 
 His Holy Nativity and Circumcision; by His Baptism, Fasting and 
 Temptation; by Ifis agony and Bloody Sweat; by His Cross and Passion; 
 by His Precious Deatii and Burial; by His glorious Resurrection and 
 AsciMision; and by the coming of the Holy Ghost." Surely this is 
 " cle irly pointing out the way." Did you ever realize it? Surely not, as 
 you could not have parted with such a goodly heritage. How ground- 
 less, so far, have been your reasons for deserting your lawful spiritual 
 ]Mother. If you can't return to her, on whose? l)row time writes no 
 wrinkles, cease misrepresenting her — your " first love." Think not yon 
 can stay her progress. Your efforts in this direction must V)e in vain. In 
 the worc^s of the Congregational minister already quoted; "They shall 
 prosper that love her." 
 
to be prc- 
 3d upon to 
 vre recount 
 the Gospel. 
 
 Denni — in 
 lowledjze of 
 of Glory, O 
 
 )o \ took est 
 ill's \vomV>. 
 st o()en the 
 we beseech 
 rniition ; by 
 iistiiifj; and 
 nd Passion ; 
 rection and 
 rely this is 
 irely not, as 
 low ground- 
 fill spiritual 
 writes no 
 ink not you 
 in vain. h\ 
 " They shall 
 
 LETTER NO. 4. 
 
 Dkar Sin, — T l)e;' to continu'.' niv obsjr.ati.iii.s (jii the above tractt. 
 
 Methodist—"! trusted in Ciwist and 
 with the joy of salvation." 
 
 •It 111 
 
 heart strangely wanned 
 
 Conunont— Tt is nr,t for me to (jucstion the sincerity of your " trust " 
 — your faith — "in Clirist." 'i'his is im Imsiness of mine. To "his own 
 master he staudetli or falletli.'' I)ul wliat struck me on readin^^ the 
 above ]Mssa,<2e, an ! in.Jeed your wiiolc tract, was tliis — you appeared to 
 feel (piite satisiit d w t'l your iin-sent. sp'iritiial attainments. Nulluiiji; more 
 to do. "Gonvertc , anl liicrelore saved," In a few moments prepared for 
 Heaven. ]bit. the ihcoloi^y tli. t tells men to believi^ only to believe, 
 lo believe thai Clirist sa\es them, "just now," has no j>lace for "hope." 
 It has destroyed '■/(oyy(." And yet tiiis tl,eolo^>y i.s i)njfesse,lly based on 
 (iod's \Vord. Jjut wliat saitli that authority about "hope?" Jn Heb. vi. 
 "Hope" is desi'rire:] as "an anchor of the soul, both sure and steadfast." 
 In llom. viii. it is said " n'l (tn: K(ir<(l hi/ /;oy;<." Wesley, in his N. T. Notes, 
 which are of bindiiiL!; obligation in your communion, in comuaeiiting ou 
 this latter i)assage, says: "Our salvation is now only in iio2)e. We do 
 i-.ot yet J) iSHCss this full salvation." Here we have an instance of the 
 ]"ouniler and the follower disa;jreein<j;. ( li c )urse the way out of the 
 diiliculty is s:mj)le and easy, 'il.e l''ouiuler is "not held to be infallible" 
 by the follower. Had St. I'aul eN|)erieiiced tii(^ "personal assurance" wa 
 hear so much of, be coul'.l ne\t'r have seriously contem])lated the possi- 
 bility of liis becoming a castawav. No. ^Ve are, God the Holy CJhost 
 assisting us,, tt) " nviL- aal our salvation ^\ith I'eiir and trembling." I'lii'ij). 
 ii., 12. We are "to give diligence to make our calling and election sure." 
 2 Teter, i., 10. Ivastly, " He that shall cndar.' a>tlo llw rud the same shall 
 be saved." Mark xiii., lo. O then cease the luilaby with which you 
 would put the world to sleej). Tell men that the i>rcparatioii for Heaven 
 is a task for v.hich the longest life is s.iort. iJut tell not the churchman 
 that he undervalues faith. To the faith that exalts Christ he subscribes 
 with a thousand hearts; but the faith that ex.dts fiiitii, and makes faith, 
 or an inward experience, its " all in ail," he c;; us to the moles and to the 
 bats. He is toKl that "faith vilhout worl:s in dead." S. James ii., 20. He is 
 told to add to his faith virtru: ; and to virtue bioir/rdgi' ; and to knowledge 
 (i)i)pcrancc ; and to temperance ^>((/(Vy/(v'; and to patience ^o'7^t/it's.s; and to 
 godliness hrullurh/ kiudim^tt; and to brotherly kindness (7((rr(7(/. A " man 
 may say he hath faith and have not works;" the (.'hurcli does not hesi- 
 tate to ask with the fearless Apostle, " CUu j\dth save ij<juf" In short, 
 "practical religion is ;i holy cliain, link fastened to link, Christ to faith, 
 faith t(j l!oi)e, hope to ciiarity, charity to holiness, holiness to Heaven, 
 and Heaven to Christ again, in God. They who see nothing but faith in 
 the Bit)le break the celestial (bain that reaehes from this dark world to 
 Heaven." The language of Wesley may be ajiprupriately quoted in con- 
 conclusion. "If we duly jtjin faith and works in all our preaching we 
 shall not fail of a blessing. Lut of all preaching, what is usually called 
 
12 
 
 " WIIV I AM A METHODIST." 
 
 'Gnspol prcacl liner,' is tlie most usclc'ss, if not tl:o most iniscliievons— a 
 (hill, yea, or lively haraii'-'iie on tiic; siill('riM<:.s of ('liri.st, or salvation b^ 
 faith without strongly iiiciilcatinj: lioliiicss. 1 see more and more that this 
 
 naturally lends to drive holiness out of ihe world." 
 
 NVorUs vi., (374. 
 
 r)Ut there was another thin<!; that slrnek me on reading the passage 
 referred to — that your view of "the faith" ai)pears to he a very narrow 
 one. " I trusted in Christ"— the Second Person in the IJIcssed Trinity. 
 There is no hint ahout faith in the Father or in the Holy Ghost. But 
 gee how hroad is tlie view |)nt hefore men hy the Chnreh. Brielly stated, 
 it is this. In order to lie saved we must helieve in God the Father, God 
 the Son, and (iod the Holy Giiost, and in everythin<r either of these three 
 Persons has done or is doin;^ for the soids of men. We are taught by the 
 Church that "in this Trinity none 's afore or after othev, none is greater 
 or less than another," ami further, '' that the Godhead of the Father, of 
 the Son, and of the Holy Ghost in all one, the glory equal, the majesty 
 co-eternal." We must come to God through Christ, by the Spirit. \V6 
 must come to God, the First Person, through the Second, by the Third. 
 
 Cc 
 
 little t 
 one roi 
 and as 
 allt^ge 
 Clmrcl 
 the hoc 
 which 
 You dc 
 considt 
 heartf( 
 Avere h 
 a duty 
 schism 
 eth, bu 
 the un 
 that 
 you set 
 dism. 
 AV'esle^ 
 few ex 
 ence 
 Cliurc] 
 1775, 
 con fere 
 the Ch 
 it was 
 large ; 
 1785. " 
 leave 
 openly 
 separa 
 in Ills 
 years 
 f(,r 1 1 
 selves 
 and wi 
 selves, 
 the pe( 
 of Pro\ 
 51 n. I 
 Were [> 
 
ivons — a 
 ition b^ 
 Jiat this 
 i. 
 
 passage 
 
 narrow 
 
 Trinity. 
 
 hst. Jiut 
 
 y stated, 
 
 her, God 
 
 3se three 
 
 it by the 
 
 s greater 
 
 'ather, of 
 
 majesty 
 
 irit. W6 
 
 Third. 
 
 LETTER NO. 5. 
 
 Deak Sir, — I beg to continue my oLsorvations on the above tract. 
 
 Methodist — "I united with tlie Methodist Church the first oppor- 
 tunity, because it had Leeu the instrument of my salvation." 
 
 Comment — IIow easily tliis step appears to liave been made. What 
 httle tliou^lit itapi)ears td have cost you. Just like a person pass in;:; from 
 one room to au(jther. lint, as has lieeu already shown to some extent, 
 and as will lie more fully pointed out presently, it is not the sam(\ You 
 allrge your " salvation" was accomplislu'd before you separated i'mm the 
 Cluirch; yet, while in this "sa\(Ml" condition you scru{)led not to rend 
 the body of Christ — t(j do tiie Lor I an injury — to trample under foot that 
 which was so near and dear to Jlis Heart — "'That they all nniy he one." 
 You don't appear, as any thoMLihtlui and jtrayerlul person shoidd, to have 
 Considered your position. For while it was (piite natural t(j entertain 
 heartfelt love and jj,ratitude for the jiersou by whose instrumentality yon 
 were brou;^ht to experience all you alle<:e to have experienced, you owed 
 a duty to your Ma ter. Thatouty is not to take part in, or perpetuate 
 schism, f(>r " neither is he that planteth anythiuji, neither he that water- 
 eth, but God that i^i' etb. tiie iiu rease." 1 Cor., iii., 7. x^s the ([uestion of 
 the unity (jf the Church comes up later on I will reserve my remarks on 
 that subject in the meantime. Ihit on leavinj; the Cluirch of Eui^huul 
 you set at nought one of the umdamental jiriuciples of Wesleyan Metho- 
 dism. One must read his works to form any adecpiate conception of how 
 Wesley abhorred separation from tiie Church. It may be well to^ive a 
 few examj)les. In 175(1 he writes: '' ]My brother and I closed the confer- 
 ence by a solemn declaration of our purposes never to separate from the 
 Church, and all our brethren concurred therein." Wc^rks iii., OKi. In 
 1775, "iS'ineteeu years ago we I'ousidered the question in our public 
 conference at Leeds — Whether the Methodists ought to separate from 
 the Church '.' and, after a hjug and candid iiKiuiry, it was di^ermiued that 
 it was not expedient then to separate. The reasons were set down at 
 large; autl they stand e(pially good to this day." Works ii., oW. In 
 1785, " rinding a report had been spread abroad that I was just going to 
 leave the Church, to satisfy tiiose that were grieved concerning it, I 
 oi)enly declared in the evening that I had now no more thought of 
 separating Irom the Church than 1 had forty years ago." "Works iv., 024. 
 ill his sermon on the ^Ministerial otlice, reallirmed in 17Si) — about two 
 years l)elbre his death — he says: "I dart; not separate from the Church, 
 .for 1 believe it would be a sin to do so," Further on he says, " Ye your- 
 selves were lirst called in the Cluirch of England ; and though ye have 
 and will have a thousand temptation ■ to leave it, and .set up for your- 
 selves, rc'^'ard them not; hr (Hivrcli of EikjUohI imn slill ; do not cast away 
 the |)eculiar glory which (iod hath put upon ycju, and frustrate the design 
 of Providence, the very end for which God raised you ujj." Works ii., 
 54o. In 178*,), at the IJuliliu Conference, at which some fifty i)reaclier3 
 were present, he said, "I never saw such a niunber of preachers before 
 
14 
 
 " WHY I AM A METHODIST.' 
 
 so iinanimons in al! points, partioularly as to loavinj* tho Church, vhich 
 lumr (if them had the Irai-i th(iii(/ht of. It is no Mdudor that tlicro lias been 
 so lar-io an increase oftlie SDcioty." Worl<s iv., 72."). And lil'teon mur.th.s 
 liefore his death ho said, "I dechiro (jnco niciro tluit I live and die a 
 nionibor of tho Cluircli of En'j;land, and tliat nono \vho ve<:ard my jiid'j;- 
 ment and advi('(! will ovor separate from it." Works vii., 3l'(). Both tinio 
 and .space f()rl)id (jiinting fnrtlier, hut en(ju;4h ha.s been produced to slioW 
 the stand We.sley took with reyard to separating Ironi tho Church. 
 
 r>(^fore, however, takinsr tho final stej) did you examine the authori/ed 
 documents of Mui '• Metlio list ( 'nurcli " to see w!iell;eror not they were 
 consistent \\\\]\ ( iod's W(.ird .' It does not aj'pear that you did. I have Ijeen 
 dippinii recently into tlio " Book of J)iscipline," and I was not a little sur- 
 ])riscd wiien I stiinii)led on this passable, which occurs on pajxe '21. Tho 
 " ]\Iethodist Church," or as it Is there called "the United Society" is 
 described as: "A company of men, haviuLj tho form and seeking; the 
 ])ower of <:odliness, united in (jrder to pray to^ietlier, to receive the word 
 of exlutrtatiitu and to wat:'h over one another in love, that they may heli) 
 each other to work out their salvation.'' In other words, tho " iMetlw/list 
 Church" is composed only of /v//_///ov/.s'*m"n, or nliijiousli/ dhj.itsul men. 
 Now I am forced to say, after ii') little consideration, that such a church 
 as thh is directly contrary to that wliich Christ established, and therefore 
 viiuiiot be Christ's Church, \\halever else it may be. Permit me now to 
 lirinu' the " I'ook of l)i.5cipline " notion (i" a cliurch to the test of (iod's 
 Word. And no Methodist can reasonably ol)ject tf) this mode of procedure, 
 as on paii'o 24 — B. of i). — I iind the ijihlo declaroJ to be " the onbj rvlf and 
 the .mjUcii'iit villi', l»otli of our faith ami practivC Turning to the loth 
 chap, of !St. Matthew I iind Christ com[)ares ///.s- Church to a net, in which 
 were caut:ht fislies be th aood and h(ul ; and they '' gathered the cjixid into 
 vessels, but cast the bad away." "So," Ho adds, "shall it be at the end 
 of the world ; the Angels .shall come ibrlh and sever the wicked from the 
 just, and siuill cast them into the furnace of lire." lu the same chapter 
 Christ compares llix Church to a held wherein tan.'^ were sown with the 
 vhi'id ; that the ton'.s were to remaiu until the harvest, when they were 
 to be burned, but the ^rJuat was to be saved. And ' the Iiarrnd is the end 
 of the world.'" Thus, then, accordintr to the express declaration of 
 Christ, His Church is to be composed of the wickrd, as well as the good, 
 and the irieh'd are to remain in the Church with the good until '• the end 
 of the world," when the angels of God will sej)arate liiem. Various otlier 
 ])artsof Scripture might be ijuoted for the same jiurpose, and especially the 
 Epistles to the Seven Churches of Asia — all going to show that Christ's 
 description of His Church was true to the very letter; that it was lo be 
 comi)osed of wicked men mixed with the good. The Methodist notion of 
 a church, that it is to be composed only of " )iu-)i lic.ring the form, and seek- 
 ing the poiver of godliness," is, to my mind, a d.dusion and direi'tly con- 
 trary to the Scrijjtures. I cannot find any such church as the " Methodist 
 Church " is described to be, in the Holy Scriptures. Can it be, then, the 
 Cliurch, or an integral portion of the Church, which Christ and His 
 Apostles founded? 
 
 But enough! enough! Did you ever consider all this, and much 
 more besides? how you could separate from the Church of P^ngland, 
 which IS admitted to be an integral pctrtion of God Almighty's Catholic 
 Church, having an Apostolically Ordained Ministry reaching bai:k 
 through the ages to the Apostb's themselses, aii<l linketl to the very 
 Throne of God — with vabul sacraments — with a Scriptund Liturgy — and 
 Avhich h.as moreover, sue c> edcj in reiaining tlie Treasure committed to 
 Jier keeping ei^hiyeu ceiiuirici .v^v, and briuiiiny, itduwu tliruu^Ii time U» 
 
 .lohll 
 
arch, irliich 
 ■0 has been 
 ceu inor.tlis 
 
 and (lie a 
 d my jnd'j;- 
 
 Both time 
 L'ed to shuw 
 urch. 
 
 3 anthori/ed 
 ■j they were 
 
 I liaveljeen 
 
 a httlo snr- 
 ^0 21. Tl-.o 
 
 Soeioty " is 
 seeking the 
 vo the word 
 3V may heli) 
 
 ''Metliodist 
 'f]i()f:(Al men. 
 U'h a chnrch 
 nd therefore 
 t me now to 
 est (if Ciod's 
 jf procedure, 
 onhj Tide, and 
 
 to the lath 
 net, in which 
 the good into 
 ^e at the end 
 ked from the 
 same chapter 
 jwn with the 
 ;n they were 
 v'.^i is the end 
 echiration of 
 1 as the gooiU 
 nil '• the end 
 Various other 
 especiahy the 
 
 that Clirist's 
 t it was to be 
 dist notion of 
 '"oo/J, and st'uk- 
 
 directly con- 
 ,e "Metliodist 
 , be, then, the 
 irist and His 
 
 <'WIIY I AM A ^rETIIODIST." 
 
 15 
 
 this latter hali'of the nineteenth century, so that to-day she stands forth 
 8tron'M'n«.u"li o hold that Treasure up triuuipliantly i etore the workl, 
 Ixdn-' at once the admiration of her friends and tiie wonderol lier enemies 
 —1 know not. O U't nu- ])lead with you to ^'consider your iiosition. 
 liememl)er, tliere is iint a sint.de tmlh winch is dear to you hut what has 
 ahvavfe 1 een held, and with more ..r less distinctness, insi.sted on bv the 
 Church. She will o]>en her arms wide to wek'ome you l)ack ; and tor 
 anv indillerence in the past she will nu.re than atone. 1-inally. let me 
 reniind von that there is a bon^ between the ( hnrch and Methodism 
 such as exists between no other two reli-ions bodies. " ihe holy soul ot 
 .h,hn Weslev, now in Paradise, is a strong' link which can never be 
 1 roken lictwl'CMi the Clmrch he loved so well and the society which still 
 professes to follow him." 
 
 lis, and much 
 h of P^n<:land, 
 hty's Catholic 
 eachinij: back 
 (\ to the very 
 I/itur^y — and 
 committed to 
 iruu^ii time W 
 
i 
 
 LETTER No. 6. 
 
 Dkar Sn:, — With yor.r iierr.iission I will cuiitinue my oLservations on 
 the above tract. 
 
 INIetliodist: — " I ImM llial what tlio f'hun-li exists for is to teach men 
 
 the sinrnlncss of sin, lmimIc .siiiiins to C'hri.st, ;u!<l liclp its iiuMuhor.s in the 
 uay to Jn'avt'ii; and \\\v ( hiirch that is uiust siiccrssi'iu in (Idin;^ this 
 ^vork i« tlie mi'.sI Cliurcli, jn^sl a.s tliat is iho lest axe tliat cuts the best." 
 
 Comment: — Yon luni' api-arently grasped oidy the srilji el iir \\e\y of 
 tlieC'iiurcli — tliat wliicli rel'ers to man; tiie o/yr/Zr, view you liave ap- 
 jjarently l<i.st si,L:ht ( t'. 'Die Inrmer view is e<iually tru(^ witii tlio latter 
 one, l)ut not etpially important. Tliat (iotl intended Ili.s ('hiireh 
 to train liis children lor Ih-aven is true — the aspect as it refers to man — 
 but Holy Scripture ses th(^ Church he lore us in another aspect — as it 
 refV'rs to i 'liri.st. The Church is descrihed, in rek'rence to Christ, (1) as 
 "His 15ody," Ei.h. i. l':*.; (:i) as His " I'.ride," Itev. xxi. !). Tiiese expres- 
 sions thou.::;h used in a mystical sens(>, convey to our minds one feature 
 ^vllich is essential to our idea of either, namely, vi,ii',. >,'o\v, the highest 
 view which we can take of Christ's .Mystical Ji(jdy is to preserve its one- 
 ness or unity, because this mark of the Cliurch has uu objective reference 
 to ^'hrist himself. And similarly v.iththe second litzure — the '"Bride." 
 We are tauuht by this liuiire that the J,aml) can have but one I'ride. In 
 v.ther words there can I e liut one Church. Have you grasped this truth? 
 With your tract before me I can saf(dy say you have not. Yet it is a 
 Bible truth. And pardon me for telling yuu that your axe illustration is 
 most childish. 
 
 Methodist. — "The INIethodists n. t only lead me to Christ, but I found 
 8ymj)athy and help from godly men and women in their class-meetings 
 and prayer meetings." 
 
 Comment : — " Ijed to ■ 'hrist" — but surely not for the Jir.H time ? Were 
 you not letl or brought to Christ at the time of your liaptisin — when you 
 were incori)orated in.o His ?ilystical ]>ol\'? Ihit melliinks I hear the 
 retort, " 'J'hat is not sullicient. i was a baby tb.en and did not knoir what 
 I was doing, or wluit was being dune for me — we must conscionslv coLae 
 to Christ." " ' 
 
 Very well; there are various ways in which we may come to Christ. 
 One of these ways is in Holy Coiilirmation. This is the tie that binds 
 our youthful Isaacs to the altar. If you were a worthy conlirmee you not 
 ony conlirmed certain promises, but were c(/nlirmed in the faith of 
 Christ, receiving the gilt ol' the Holy (diost. .\nd again, in Holy Com- 
 munion, did you not "Come to Clirist" to 1 e fed with the Sjiiritual Food 
 in order to the sustaining of he Spiritual life in your soul '.' Ah yes, 
 this is the blessed way of 'coming to(liiist.' "We ihvell in Christ and 
 Christ in us'; we are one with Christ, •ind Christ with us." Herein tUe 
 
"WHY I AM A METHODl'rr. 
 
 C'T »» 
 
 17 
 
 observations on 
 
 is to toach men 
 iiiL'inlier.s in tl>e 
 u. in (loiui: this 
 cuts the best." 
 
 nihjtctiri' view of 
 V you bavd ap- 
 
 witn tiio latter 
 
 (1 His Cliurc'li 
 
 refers to man — 
 
 or aspect — as it 
 
 to Clirist, (1) as 
 
 These exi)res- 
 nds one feature 
 H»\v, the hi^liest 
 irostTve its one- 
 ective relerenco 
 e— tlie "Bride." 
 t one I'ride. In 
 sped this tnitli? 
 jt. Yet it is a 
 xe illustration is 
 
 'ist, but I found 
 r class-meetings 
 
 'st time? Were 
 tism — when you 
 nks I hear the 
 d not hioir what 
 onsciouslv come 
 
 come to Christ. 
 1x3 tie that binds 
 )niirmee you not 
 in the laith of 
 1, in Holy Com- 
 e Spiritual Food 
 soul ? Ah yes, 
 liU in Christ and 
 i." Herein tUe 
 
 penitePu bolievinfr soul roalizos the 'comforting words' — "Come unto me 
 all ye that truvail and art; heavy laden, and I will n/VrxA you." Or in 
 the Book of i'iscipline lan;_Miaj.'e : " f;rant ur, tl i>ref(jr(*, {.'racious Lord, ao 
 to eat tlKf tlesh of Thy ])t'ar Son .Tesus Christ, and to drink his blofnl, 
 that our sinful Souls and bodies may be nnide clean by his death, and 
 wasluMl throu'^h lif tno.st jirecious blood, that we may evermore tlwell in 
 Him and Jleui us." IMHl. These are some of thi' ways in whicli (he Church 
 invites you and invites all Her childnui to ' come to Christ'— the God 
 — Man — in His Hol\ Church — His Body IMystical on earth. Did you 
 accept the invitation, or were you of that nund)er who systematically re- 
 fuse to be 1(mI t(j the Incarnate One to be touclKul by Him and he healed? 
 Passintr over in silence your reference to '^:odly mcui and women' — at< I 
 am not dealinsj; witii Methoiiists — anionji whom are many excellent per- 
 sons, and, 1 may add, anioiiii' whom J have; some valued friends and re- 
 lations — but with .Meihod(>//(, J must ask you to excuse mo if 1 consider 
 the position assi^'ued to the 'cUiss-meetinps' in your Communion. And 
 here a^'ain, do not misunderstand nie. I condemn not your " class-meet- 
 inu^s. ' Let every ]»roj) or help lat may be useful to us while on our 
 journey be used, even limuLdi it I'c (he creature (»f man. J5nt I do con- 
 denni the jiuttin^r of thisjiurely human invention in the ])lace and above 
 that which is of God's appointment. J^et us exandne into this a little. 
 Chi iia.Lre '.'>- tin- I'ook tif Hisciplinc declares: "If any of (he members of 
 our ("hurch wilHuiiy and rejieatedly nej.dect to meet in class let the Sup- 
 erint*^>ndent or his assistant visit them whenever it is practicable, and 
 explain to them the consecjuence if they continue to ne^dect, namely, 
 epx'hMdiu" Au'ain, "If they i«'o not amend, let the Superintendent of the 
 circuit exclude them, (in tlie (iiurcii), showing that they are (aiil axide 
 for a breach ol our J»isci])liiu!, and not ior humoral conduct." Thus, then, 
 it appears, thou;.li a member of the "Methodist" church should attend 
 their pvhlir iniy^hip rejjularly ; thou^di he should be regular at their 
 conimunion table ; thoU!i;li he shonld live a pure and upri^dit life, yet 
 they all (;omit for nothing' ; he has committed the mortal .tin of notattend- 
 infr the" class:" and for fliat, he is "laid aHuU" — " (xdndrd,^' shut out from 
 all the privile;.:es of the church of God, f(»r such the " Methodist Churcii " 
 professes to be. Tell me, my 'Viend, was ever such a doctrine as this 
 heard before ? '^^'as it ever before heard that a man was to be " laid 
 aside" — "excluded" from the church of God if he refused to attend class 
 nieetinjLS. ISo, never, until the ?tIetliodists made the discovt-ry. O tell 
 it not in (lalli. For what is this, but to set these "classes" aimri' the pub- 
 lic worship of God, above His Sacraments, (d)ore a holy life. And yet the 
 B of D declares that God's " written Word is the onh/ rule, and the suf- 
 ficlivt rule, both of your faith and practtcr." Now I would like to know 
 where, in the whole Bible, it is said that we are to be " excluded " — shut 
 out from the churcli of God, for refusing to attend class meetings. I repeat: 
 let the question be answered. Let there be no blinking the question. 
 Let it be jiointed out where the Bilile authorizes such a. practice. And if 
 such a practice cannot be shown to have the sanction of God's 
 Word, let it be acknowledged that God's " written Word" is not the 
 Methodist " rule of jnactice." 
 
 Methodist: — "Had T remained in the Church of England, I would only 
 have been mocked as an enthusiast by those who say they are regen- 
 • 'ited in baptism, but are ignorant ot Rj^iritual religion." 
 
 Comment: — It tries ones patience to deal with such stufTas this, yet it 
 calls for a passing notice. Y(»ur own B of D has nc^ very exalted opinion 
 of " enthusia'-ts." On page !)S it says: "Why are we not more holy? 
 Why do we not live in eternity? Walk with God all the day long? Why 
 
18 
 
 "WHY I AM A METFIOPIST." 
 
 are we not all devntod tfi ^Jnd, liroatliiiiL' t!m wIkiIo .spirit of missionnrirs? 
 Chiefly becuu.sji wo aro ('ti(lnif--!iiniif, IdoliiiiL; for tlic^ <)i<l witlwnit vjIih/ tin: 
 man/.O' Ami on what ;_'rouiiii Ao Vdii ciiarLro "tlinsc whosay tlioy aro rt!- 
 frciioratod in liaptism" with l'«.'iii<.r "ignorant nf spiritual rcjij^idir.'" Wliy, 
 sir, it is tlu> very men who h;' most linii'.y held and tan;.:lit the doc- 
 triiKM.f T.aptisiiial Uci^ciicratio.. it have 1h'i>ii most ftuiiH-iit for tlii'ir 
 "spiritual r(di;.dnii " and foroiifi • its necossity on otliers. Head tho 
 
 "writiii-.'s of Drs. I'nscy. Liddon, i»(',..ivoii, l*'war, ami a host of otlicrs. ami 
 thon say, if you dare, tiiat tlicsr nuMi arn " i;„'i)(irant o'' spiritual rcdi^iou." 
 Tlio //(VN of such UKMi is tiio hi'st aus^vor to your nucharitahU^ cluirLe. 
 Your own Founder, Wesley, could write: " i>// indii; then; as a means, 
 the water of ilaptism, we are i'i'(;t)irr((ti'(l or horn ii;/,iln, wiience it iseallen 
 by the Apostle Mlie waslnni,' of re;_'eneration.' " ^V(lrksvi. 15. I)oyon chari^o 
 John Wi'sley with heiu'j: "i^Mior.,nt of spiritual reliLiionV" J>ut li't me come 
 perhaj)S nearer homo. In your XVII article, JJaptism is said t(t he "a si^'ii 
 of rKiiviralid)!, or new birth." To this article <t/l. ]\Iet hod ist preachers 
 mufit subscribe. Are they f)n thisaccount " i,u:uorant of S| iritual ndi^ion." 
 If your arj^ument liolds water at all ItjirorrH llitni to be likewise itrnorant. 
 Thus, then, your arj-aiment or rather ^rw r//o/' proves /oo j/n/c/; for your 
 own ^rood, if it jjroves anything. In conclusion let me retinnd you 
 Bhortly of the exaltc^l place assi;_'ned to P.ai'tism by Tncariuit(^ ^Visdom in 
 the "Spiritual reli!_d()n" wbicli Jlr taught. \\'hen .Nicodemus, a pious .lew, 
 came to the Saviour to know somethin;.!: of His relijrion, He made known 
 to him tlie lirst mystery of Ilis kin:_'dom — tlienew l)irth or /'--lienc^ratiou. 
 And in wiiat terms does lie set forth this truth? ^V()n(lerf^d to relate, 
 He connects this new l)irth with vdhr, — " Verily, verily, 1 .say unto you, 
 except a man be b(;ru of water and of the Spirit, lie cannot enter into the 
 kingdom of (iod." .b)hii|iii.. '). 15ut tfi separate what lie has joined — the 
 " water" and the " Spirit" — is to (luestion 11 is Wisdom in having: joined 
 them. AVhensoever, then, a man is "born aj:ain," there and then he 
 mxist be " born of water and of the S])irit." The two mu.st be together, 
 or you have luit llir hirlh indicated by Christ. Now mo can think of no 
 other time when this takes jilace, e.\c(>pt tiie time of our initiation into 
 God's church by ]'a])tism. Accordiii,uly, baptism is on the very front of 
 the " .s]>iritual religion " tauglit by tlie Wisdom of ( Jod, for in laying down 
 the terms ot admission into His kingdom He say.s, " He that believeth 
 avd is 'xt])li:i(l shall bo saved." _ St. 31 ark xvi., IG. And what is the 
 answer vouclisafed to the ouestioii of the " three thousand" anxious 
 inquirers on tlie Day of Penticost, " Men and brethren, what shall we do 
 to bo saved?" INIarvellous bi relate, again liaptism, " //(^ ?/y//« >•," in the 
 answer of the Holy Spirit, directing tlieiii what to do to be saved, " Re- 
 pent, and he hapthcd every one of you in the name of Jesus Christ /or the 
 reraimnn of awii. Acts ii., 38. Kow this is precisely the position assigned, 
 to Baptism liy the Church of England in her system. Her Prayer Book 
 statements respecting I'aptism and its l>enelits are the mere echo of the 
 above and otiier Scripture statements respecting that sacrament. Or as 
 Wesley says: "Our ('hurcb. ascribes no greater virtue to baptism than 
 Christ has done." Works vi., 15. But tliere is evidently no such har- 
 mony between your system and the one devised by God the Holy Ghost. 
 
 
if luissidiiarirH? 
 
 tliout v(s'(//</ tin: 
 
 lav tliov arc n^- 
 
 lillion?'"' Wliy, 
 
 tim;_'lit the doc- 
 
 iiK'iit for tlii'ir 
 
 Ts. Ucad tlio 
 
 t nt'otlicrs. aii<l 
 
 •itnal rcli^-ioii." 
 
 ritalili^ char.e, 
 
 I ; aw a nicaiis, 
 
 Mii'c it i.scallca 
 
 . J)(>y()iu'luir;:« 
 
 'uth't 1110 roiiio 
 
 id t(» lin "ii sit-'ii 
 
 (idist proachcrs 
 
 •itual rcdijiioii." 
 
 mvi.so iijruoraiit. 
 
 hiiicli I'nr your 
 
 ic ri'inind you 
 
 into AVisdoin in 
 
 us, a pious .k'W, 
 
 lo made i<iiowu 
 
 ■ /w-ticncratioii. 
 
 iTl'ul to relate, 
 
 '. say unto you, 
 
 ; eii'tor into the 
 
 lias joined — the 
 
 L havin<r joined 
 
 e and then he 
 
 ist 1)(^ to^'ether, 
 
 an tliiiilv of no 
 
 r initiation into 
 
 10 very front of 
 
 in layin^r down 
 
 tliat itelieveth 
 
 1 uhat is the 
 
 sand" anxious 
 
 at shall wo do 
 
 intUr" in the 
 
 ^Q■ saved, " Ke- 
 
 is Christ /or the 
 
 )sition assi<jrnod 
 
 er Prayer Book 
 
 ere echo of the 
 
 ament. Or as 
 
 1 hajitism than 
 
 y no such har- 
 
 le Holy Ghost. 
 
 LETTER NO. 7. 
 
 Dear Sis, Permit me to continue my observations on the aboTe 
 tract. 
 
 Methodist — " They liave a form of ^'odlineaa, but deny the power 
 thereof. I wouM lie nuire lik(dy to he led into worldly folly than helped 
 heavenward by associating with such people." 
 
 Comment— T must confess, when T read the above lines, and saw tlio 
 fearful charL'c diriM'ted a^rainst the smis and dan<:hters of the Church of 
 Kii^'land. I ielt the "Old Adam" worUing within me and temptiiiij; me to 
 say hard thiii<.'s in reply, liut thank (iod, I rememlier tlie words which my 
 mother church jnits in my mouth under such temptations: "That it may 
 please Thee io fnr'tivc onr ( iii tniia, pin'rcnlor.'!, nnd flandcrrrfi, nwl to turn 
 their hearts, wo beseech Thee to bear us, <roo(l bord." Litavy. Permit 
 nie, however, to remind yon that i.. thus judiiinj: the heart of your fellow 
 men you are violatiiiK that charity whi(!h " thinkeUi no evil" — without 
 which wo are "become as sounding,' brass, or a tinkliu); cymbal." But 
 bow you have arrived at your conclusions is not staterl. From my own 
 observations! cannot but |)(!rc(Mve that our own people walk as consis- 
 tently as those who are called by other names. The 'juesti> involved 
 h(^re is entirely intan^'ilile, and 1 can't preteml to discuss th- amount of 
 relij-'ion among my fellow churciimen, as compared with tne religious 
 bodies around, for (iod has not given me the power thus to judge the 
 heart. I cannot decide ui)on the spiritual condition of my neighbours. I 
 would rather fear everything for ourselves, and to hoite everything for 
 others. "For we dare not make ourselves of the number, or compare 
 ourselves with some that commend ihemselves ; but they measuring 
 themselves by themselves, and comparing themselves among themselves 
 are not wise." 2 Cor., x., IL'. Let me remind you that talkhuj about 
 religion is not religion itsidf. To possess an (devated degree of devotion 
 is one thing, to be familiar with its language and to have it ever on our 
 lips, is another. The Church tells her cliildren ihat their daily lives 
 must be the test. They are not taught to form erroneous conclusions with 
 respect to others, but, by God's help, in ,sil( nee and (juiet, to train them- 
 selves up for heaven. The Church's lessen is: "In quidni'nn and confi- 
 dence shall be your strength." Her direction is that of the Apostle : 
 " Judge nothing before the time vmtil the Jjord come." 
 
 Methodist — "Your objections rest upon a false and ^mscriptural 
 theory of the Church. All true believers in Christ belong to His Church." 
 
 Comment — Yes, if they have been haptizcd. But this is apparently 
 among the things condemned as " false and unscriptural," judging from the 
 reference you have made "Episcopalian" make to the sa^ aments, read- 
 ing between the lines, and your reply as above quoted. Let us examine 
 briefly to see which theory is really "false and unscrii^tural." Our Lord 
 came not merely to teach religious doctrines but to found a society— a 
 
"WTIY I AM A METHODIST." 
 
 wotW oinl)racin)? society — His rimrcli and no one ran donbt that He did 
 what fli) i'nuni to do— loll Ik-IiIikI liiin, not only a larj^e amount of 
 precious truth, hut alM«t a y;n'ut Divine Society, liaviuK it« otlicers, its 
 ruleH, it8 riU^ ofiidnns.sion and ho t'ortL. i'lit no man, by tlie action of l)i8 
 own mind and iicart, can in.iUc himself a iiicmi)cr ol this society, any 
 more than he can nial\c liimsdf a member of any one of the various 
 societies, (.(,»., Masonic, Odd Follows, and the like, that are in our midst. 
 Merely liiiiiviiH/ in thes*^ societies docs not make us members. We must he 
 admitted /*// Dlhivx, accordiiiJK' to the rules of admission. And so willi the 
 Church. Tiuit society must tak(f the "true l>eliever" up, must en^rraft 
 him into its bosom, according t(» its own rules, before he can beconu; a 
 niend'.erof it. We cai\not a(lmit ourselves into a society. We must bo 
 a<lmitt(!d into it according; to its own rules, and by its own oflicers. How 
 tbcui, are we to b(( udmitled into His Kinplom — the Church. 1 answer 
 by Baiitism. Our Hlessed Lord Himself has written av ross "the narrow 
 gate" of His Kinj.'dom the sentence: " Except a man Ihj born of water 
 and of the spirit he cdtniol enter into the Kinsidoin of God." .lolin iii., o. 
 And when (Jhrist sent forth the .\posties to " preacli the Kinj-'dom of 
 Gcxi," and to brin;_' men into it, these were the words of his commission: 
 "Cio ye and tcnich idl nations, Ixtpt'izhid them." iMatt. xxviii., IW. It is said 
 of the three thousand souls to whom St. I'eter preaclied on i\w Day of 
 Penticost that " they liiat {.dadly rocei\eil his word were baptized," and 
 that they were tiius^ "added to'tlui Cliurcli." Acts ii., 41-47. The Son 
 of (.Tod, in laying' down tlie terms of admission into His Kintr<lom, not 
 only says, " He tluit believeth," hut adds, "and is baptized." " He that 
 believ(!th and is l)a])tized shall he saved." Mark xvi.. l(i. St. I'aul, 
 thoujih converted by a miracle, deeply penitent, and a true believer, 
 required still to be baptized. "And now why tarriost tliou ! arise, and 
 be baptized, and iraxli aimy llnj ■></;(.<(, callini: on the name of the Lord." 
 Acts xxii., 1(). Docs the jailer cry, " Sirs, what must I do to l)e saved?" 
 Tlie ansv. ^r is, "JSelieve (jn the Lord .lesus Christ, and thou sluilt be 
 saved, and thy hon.se." But then he must show his belief in the King 
 by entering His i\.ingdoni, and so that ^ «'ry night "lie was l>ui>lizi'd,hQ 
 and all his, straightway." Acts xvi., WW. lUiplisni is tlie oidy way of 
 entrance into the Churcli of Grod. St. I'aul declares, " There is one Lord, 
 one Faith, <>nf Ba/ifism." Eph. v., .'). " J>y one Sj)irit we are all Ixiptized 
 into one body," 1 Cur., xii., i;>, wiiich "Ijody " is " the Church." Col. i., 18. 
 
 Agreeably to all this we find .Tohn Wesley saying in his "Treatise on 
 Baptism," " Bji haptif^m we arc ailmitted into the Church, and consecjuently 
 made members of Christ, its head. For ' by one Spirit we are all bap- 
 tized into one body,' namely, the Church, the body of Christ." And a 
 little further on lie says, " In the ordinary way, tliere is no other means 
 of entering into the Ciiurch or into Heaven." Works vi., 15. Your own 
 standard — the Book of Discipline — may also be cited. Article xvi. "of 
 the Sacraments " tleclares "Sacraments ordained of Christ are not only 
 badges or tokens of Christian men's ]jrofessions, but ratlier they are 
 certain signs of grace, and God's good will towards us, by the vhich he doth 
 wort inviifihly in us." In " The Ministration of Baptism to Infants," on 
 page 107, " The minister coming to the font " is directed to use a certain 
 exhortation in whii-h the people present are exhorted " to call upon God 
 the Father" that " He will grant that he being baptized with water may 
 also be baptized with the Holy Ghost; be received into Christ'i^ Holy 
 Church, received into the ark of Christ's Church." Similar language is used 
 in administering " baptism to adults." The people are exhorted to call on 
 God " that of His bounteous goodness He will grant to this person that 
 which by nature he cannot have ; that he being baptized with water« 
 
"WHY I AM A ^rI:TllODI.^T." 
 
 21 
 
 l.t that Ho (lid 
 r^r amount of 
 
 \\^ oilUOTH, it8 
 
 !<■ uctioii of his 
 
 lin society, any 
 
 of till! ViiriouH 
 
 ! in our utidHt. 
 
 H. Wis niu.s| l)o 
 
 nd HO with tlu; 
 
 ), must en^'raft 
 
 can hcconu! a 
 
 \\\' niMHt be 
 
 ofiicers. How 
 
 nil. 1 answer 
 
 1.S " tlie narrow 
 
 ! born of vvaU'r 
 
 ." .lolin jii., 5. 
 
 U! Kin;:doin of 
 
 lis coiiimis.sion: 
 
 i., 10. It i.H.said 
 
 on the Day of 
 
 baptized," and 
 
 n-47. Tlie Son 
 
 4 I\iiiirdi>ni, not 
 
 ed." •' He that 
 
 10. St. I'aul, 
 
 I true beliover, 
 Kiu ! arJHe, and 
 
 e of the Lcjrd." 
 
 to be .saved?" 
 
 1 tbou Hl'.alt be 
 ief ill the King 
 was liaj}iizal, lie 
 lie only way of 
 lere is one J^ord, 
 
 are all hnptized 
 ch." Col. 1., 18. 
 
 may also be baptized with the llolv Gluist, and received into ClirisCs Holy 
 Church." 
 
 TliUH, then, wo liavo seen that Tidy Baptism !.- the Divinely ap- 
 pointed way of enterin..' the Kiiij/doni of (Jod. (iod the Holy Ghost 
 deviscfl it, and Hi- iH^ver d(!vise.s a iiierc forniality. " / tickti<iirli<l<jc one 
 hapdyiii for tin' n niissinn af kI)i:<"' \h inf.illible truth. In tlii.s Baptism each 
 human b'in>? is brouiiiit into unity with tlm liiKirvoir of (Irace on earth — 
 the one Holy Catl-ojic and Apnstolk' Chtiri'h. To conclude. Baptism is 
 but one of the liiiibM of ( brist'.s JJody My.^tical, by which Ho touches us, 
 and t^ralts tis into Hininelf. We are plii'-ked by the Holy (Jliost from the 
 jHMsoned root of Aduni, and, in Baptism, >.'rafte(l into the Now Tree — 
 ('liriHt — the Second Aflani, according' to the words: " Wo are members of 
 His body, of His ll< «li and of His lioness." Mph. v., 30. And .so the Tree 
 eiilar^'es; mo His lindy visible exjiands; so the Stone throws and be(!orae8 
 a grei.t Mountain and lills the wholc! earth ;" accordiii)/ as it it* said, "Ye 
 are the liody of Christ, and nuinibirs in particular." 1 Cor., xii., 27. 
 But enoujrb luis been said, ba.sed ou (iod's Word, .Inhn Wesley, an<l the 
 Bo<ik of I)is(i|iline, to coiiviic'c you that I was correct in '"/(//i/r/ to — "all 
 true believeis In C'lirist l)elnii</ (o His Church" — "if they have Ijeen 
 baptized," and that any other " theory is false and uuscriptural." 
 
 Ins "Treatise on 
 nd conse(juently 
 
 we are all bap- 
 Christ.'' And a 
 
 no other means 
 , 15. Your own 
 Article xvi. "of 
 'ist are not only 
 •ather they are 
 the vhich he doth 
 
 to Infants," on 
 
 to use a certain 
 to call upon God 
 with water may 
 to Christ'ii Holy 
 language is used 
 horted to call on 
 .his person that 
 sed with water* 
 
LETTER NO. 8. 
 
 Peae Sir, — To continue my observations on the above tract, 
 
 Methodist—" There is not a text in the New Testament that teaches 
 any such notion as that an unl)roken sncce.s.sion ot Episcopal ordinations 
 is essential to a true ministry. It is a merely iiuiuau invention. If you 
 can quote one text -which fairly teiu'lies this succession dogma, I will 
 accept it, but not without scri]»lure proof." 
 
 Comment — We have now come to an important subject— the nature 
 of the Christian Ministry, and the provision made for its ijcrjietuation or 
 succession to it. To treat the subjct even very imjjerfectly is too great a 
 task for a single letter to the jiress, wliich, in these busy and warlike 
 times, must necei-sarily be sliort. However, seeing that your "one text" 
 demand is so moderate, I shall try and make one letter suflice for the 
 present. It is the same old (luestion over iigain that is here raised. The 
 opponents of Ej)isc(jpacy assert that there is but oiw order in tlie Minis- 
 try, viz., priests or j)resi)yters, and that to them belong the authority to 
 ordain and admit to the jMinislry. Un the other hand, the Church 
 declares that there have been, I'rom the Apostles' days, three orders of 
 Ministers in Christ's Church; )>ishops, }iriests and deacons. And she 
 requires of those who oUiciate at lier altars that they should be episco- 
 pally ordained ; that is that they should be ordained by a bishop who 
 has derived his autliority from some of the bishops wiio went before him, 
 in uninterrupted succession since the Apostles' days. This is the doctrine 
 'of the Apostolical Suciession. This is the dividing hue between the 
 Church and modern "church" makers; so far at least as the Ministry is 
 concerned. But winch statement is well founded. In the lirst place the 
 Ministry of the Tabernacle, in which we are taught to look for a 
 preliguration of that of the Church, consisted of three orders — the Levites, 
 the Triests and tlu^ High I'riest; that is to say, a j)riest charged with 
 functions whicli it was lawful ior none but iiMu lo disrharge. Why God 
 saw lit to have Ifujli Prifnt)*, J'rirsta and Livitr.^ in the .Jewish Church I 
 cannot say. Ha<l it pleased Him to appoint Itnt o/t order, in that case, 
 one order would have been enongh. lUit in His Inlinite Wisdom He saw 
 fit to appoint tlirec, so that neitlier one order nor tvo orders would have 
 answered the end of the rrieslhood. Now we should luiturally expect 
 that the Christian Ministry which took the place of this priesthood vtould 
 be conformed in some degree to the ancient nuxlel — tliat it too would 
 consist of three orders. Let us brieily see if such is the case. Our Lord 
 appointed and sent twelve men, whom He called A2)ostleri, as the chief 
 Ministers in His Church, l^uke vi.,i;>. He alsosent lorth the "Seventy" 
 to preach His Word. Luke x., 1. Here then when our Lord was on 
 earth we have three ordeu in the Ministry. Chri.^t, the Apoxtles, and 
 '* ISeventij" or Elders. Shortly before His ascension. He gave to the 
 Apostles their great commission to gcnind send (Ahers— a commission that 
 can never exijire until the Church nnlitant has done her work— "as My 
 Father hath sent Me, even so send I you." In accordance with thig 
 
 %1&.- 
 
<« WHY J AM A met: JDIST." 
 
 23 
 
 e tract, 
 
 ent that teaches 
 
 jnil ordinations 
 
 eiition. If you 
 
 11 dogma, I will 
 
 )ject— the nature 
 perpetuation or 
 tly is too great a 
 isy and wariike 
 your "one text" 
 r suffice for the 
 ere raised. The 
 er in tl>e Minia- 
 the authority to 
 nd, the Church 
 s, three orders of 
 icons. And she 
 hould be episco- 
 )y ii bisliop who 
 kvent before him, 
 18 is the doctrine 
 le between the 
 i tlie Ministry is 
 le lirst i)lace the 
 t to loolv for a 
 ?rs— tlie Levites, 
 st cliarged with 
 irge. Why God 
 ewish e'hurch I 
 er, in that case, 
 ^Visdom IJe saw 
 lers would have 
 uituraily expect 
 riestliood would 
 at it too would 
 •ase. Our Lord 
 es, as the cliief 
 the "Seventy" 
 ir Lord was on 
 le AjiostUfi, and 
 le gave to tlie 
 'oni mission tluit 
 woriv— " as My 
 auce with this 
 
 commission, the Apostles, shortly after the Ascension of the Saviour, 
 proceeded to ordain a class of minihters which all agree in calling i>((((o??s, 
 whom tl icy authoriztid \n ])reacli and ba])tize. Actyvi.,3-G; viii., 5, 12, 
 3S; 1 Tini., iii., 8, lO-lo. Here again apj)enrs the ihrecfold ministry. 
 The Jy. '/>//( .X', "/SV-'r< »///," and ])( aeons. Now, for all we know, o?U' order of 
 the Ministry in the Cliristian (.'hurch might have been as good as three, 
 and it certainly would have l)een as good, if Ciod had seen fit to so ordain. 
 But sin<'c lie has appointed three orders, therefore neither two nor mie ar« 
 or can be suilicient. 
 
 But how was this Ministry to be ])eri)etuated? How did God provide 
 i'lT tlie succession to the Ministry of His Church? I answer by Apostolic 
 lSueeti'i<ioii. We V)elie\e that Clirist vested the authority to ordain with 
 the Ap< sties, and that the Episc«4)ate of the Catliolic Church, springing 
 (lit ol tills Apostolate, has succeeded to the same authority. That the 
 Li.shui'S (if the Catholic Church are the successors of the Apostles. And 
 iurilierinore, that there is no instance in the New Testament of mere 
 I'resbytcns— sc(;ond ordcr-ordaining and admitting to the ranks of the 
 Ministry. That the Apostles and they alone ordained seems (piite clear, 
 'i hey <,rdained the seven deacons. Acis vi., 3(). St. Paul and Barnabus 
 (.nlaiued cMi'ts in enrij ehurcli. Acts xiv.. lio. St. Paul ordained Timothy 
 and liius rcnnnds liim ; " f^tir up the gift of (huI, which is in thee by the 
 putting on of mi/ hands." - Timothy, i., (J. This is Apostolic ikittcession. 
 And as St. Timothy was [iromoted to tlie A|iostolic order, so was the 
 aiitliorily given to liim to ordain others to the sacred ^Ministry. He is 
 directed' to " lay hands suddenly on no man." 1 'i'imothy, v.. 22. And 
 again, "the things wliich thou hast heard of ]^le, the same commit tiiou 
 to faithful men, who sliall lie able to teach others also." 2 Timothy, ii.,_2. 
 'i'lius with his (lying hand St. Paul delivers up the keys to a smxessor in 
 his olllce. Call him //// nhot 'uamr iiov, jilic^i — Timothy succeeds to the 
 jirerogatives and powers of St. I'aul. And he is to act henceforth "until 
 the aiiiiearing of .lesus Christ," 1 Timothy, vi., 14; not by delegation in 
 tiie jilace of an absent, but liy succession in the place of a deceased 
 ajiostle. l»oes this " Scrijiture proofl'airly teach this succession dogma '/" 
 If so, will you " accept it ? " 
 
 And so in the case of Titus. St. Paul writes to him: "For this cause 
 left I thee in Cre'e, that thou shuuldsi set in order the things that are 
 wanting, and ordain elders in every city, as I heiel appointed thee," i., 5. K 
 the powerof ordinati<in were lodged with the lower grade of the Ministry, 
 why was Titus s(uit to Crete if any of the elders there could ordain as 
 Avell as lie? Or, suppi sing there were not enough there at first, why 
 must he "ordain eklcrs in mrii city '.' " AVhen elders or presbyters had 
 been ordained in a couple of cities, coukl not they be left to keep up the 
 succession.'' No, Sir, litus, and he alone, could ordain liy right of Iv" 
 aulhority as bishop, received from St. Paul himself. Put this is Apostob-j 
 Succeshion. Does this "Scripture proof fairly teach the notion" of the 
 necessity of "Episcopal ordination" as being "essential to a true 
 Ministry?" 
 
 Put we are told tliat the apostles had no successors, the oflBce be- 
 coming oljsolete when St. John died at Ephesus ; and that by some 
 means or other the jtower of ordination came to he lodged with the second 
 order- presbyters. Put what are tlie facts? That a succession of the 
 Jirst (ajMistolic) order was contemplated is undeniable from the fact that, on 
 the occasion of the first gap, that of Judas, it is said, "his binltopric let 
 another take." Acts i., 20. Here then, on the lirst iiage of inspired 
 ecclesiastical history, it is evident that one of the twelve had a suooeetor. 
 
" WHY I AM A METHODIST." 
 
 Time need not be wasted in proving that St. Paul was " an apostle of Jesus 
 Christ." "ere then we have fourteen ajxistles, large as life apostles; the 
 thirteenth succeedhig to an apostle deceased, the fourteenth addec as the 
 growing exigencies of the Churcli re(juired it. Then we hav(! the 
 "apostle Barnabus." Acts xiv., 14. Let the nuudjer 1)0 now amended to 
 fifteen. If there might be JlJ'tan, why not JiJ'tirv, hmnlrcd f The apostles 
 without successors ! Where is tlie Master's promise? — " Lo, I am with 
 you alway, even unto tlie end of the world." This was a promise made 
 to the apostles and to them o)ili/. Examine it carefully " unto the end 
 oj the world." Look at it again — " always "-f/// the days of the world 
 unto its very end. Not even for a daij shall your line be broken. When 
 Chri^st said He would be vAtJi them to tlie end of the world, He was to be 
 with them and their successors. We conclude, therefore, that the apostolic 
 office is still in existence in this year of grace, 1S85. Call this "succession 
 dogma " a " human invention." No, Sir. God is the Author of it. God is 
 the Preserver of it. It ccnniot fail any more than Christ's own promise 
 can fail. 
 
 An extract or two may be added from the writings of Wesley. In 
 1745 Wesley wrote: " We believe it would not l)e right for us to adminis- 
 ter either baptism or tie Lord's Supper, unless we had a commission so 
 to do from those bishops whom we aj)prehend to be hi a siiccession from 
 the apostle.s." Again, " We believe tiiat the tlirojold order of ministers 
 is not only authorized by its apostolic institution, i)ut also by tiie written 
 word." AVorks iii., 362. It thus appears that Wesley did not consider 
 "this succession dogma" a "human invention," and that he considered 
 "'.episcopal ordination essential to a true Ministry." 
 
 In reality there is no difliculty about the "succession dogma." That 
 a succession of some .^ort is held by your own communion as "essential to 
 a true Ministry " is undeniably true. For no jHirson, however good or 
 learned, is permitted to adminisier the Lord's Supper except a " minister" 
 who has been " ordained by the laying on of hands " of other " ministers." 
 
 For instance, Mr. A , the sadler, or j\Ir. B , the carpenter, 
 
 would not be permitted to do so. But why not? Because not " ordained." 
 Is it not clear then that you hold a "succession" of some sort as essential 
 to a true Ministry. The difierence being, however, that your "suc- 
 cession" began with men who were without i'ivine authority to confer 
 Divine authority; contrariwise, the Ajiostolic Suci'ession reaches back 
 through the ages clear to the IMount, where the Saviour saitl : " As My 
 Father hath sent Me, even so send I you." In short ; no man can give 
 any spiritual office to another unless he himself has received the autl)ority 
 so to do. The New Testament gives no countenance to the idea that the 
 members of the Church ever took upon tJtemselves the office of the Ministry, 
 but that they always received it from those who had ihe authority to 
 give it. To conclude. " Episcopacy is necessary because it is of Divine 
 institution and because the Church of God has been governed in that way 
 for upwards of 3,000 years. The high priests, priests and levites already 
 referred to were an Episcopal order 3,500 years ago. Our Blessed Lord 
 lived under this order, and perpetuated it in bishops, priests and deacohs, 
 being the only church government known for full 1,500 years after the 
 Ascension." We must ever remember that the Church must be older 
 than any written account of her. That in fact the Church wrote the New 
 Testament, and that when the books containing the canon of the New 
 Testament obtained their i)resent fixed character, namely, about 400 
 years after Christ, Episcopacy was indisputably universal, and therefore 
 must have been supposed to harmonize with it, or the Church would not 
 
«' WHY I AM A METHODIST." 
 
 25 
 
 1 apostle of Jesus 
 ife iipostles ; the 
 ith addcu as the 
 ti we have the 
 low amended to 
 ' f Tlie apostles 
 " Lo, I am with 
 a promise made 
 y " unto the end 
 ys of the world 
 broken. When 
 d, He was to be 
 hat the apostolic 
 this "succession 
 hor of it. God is 
 t's own promise 
 
 h-ivP set her seal as a " witness and keeper" to a book which condemned 
 her practice. The world has been again and again challenged to produce 
 one si glo church in all the world, which in the first tlie second, the 
 third the fourth, the lifth, or the sixth century, was lor one moment 
 Sv erian But the writ has always been returned with the endorse- 
 ment " it cannot be found." And this chuilenge 1 repeat in the county of 
 Beu&ew. 
 
 I of Wesley. In 
 or us to adminis- 
 a commission so 
 a succession from 
 •der of ministers 
 o by tiie written 
 did not consider 
 at he considered 
 
 1 dogma." That 
 L as "essential to 
 lowever good or 
 3pt a " minister " 
 her " ministers." 
 ■, the carpenter, 
 I not "ordained." 
 L' sort as essential 
 that your "suc- 
 thority to confer 
 on reaches back 
 r said : " As My 
 tio man can give 
 ^•ed the authority 
 uhe idea that the 
 3 of the Ministry, 
 I he authority to 
 e it is of Divine 
 rned in that way 
 d levites already 
 )ur Blessed Lord 
 psts and deacohs, 
 } years after the 
 .'h must be older 
 ■h wrote the New 
 anon of the New 
 Linely, about 400 
 ial, and therefore 
 Jhurch would not 
 
I 
 
 LETTER NO. 0. 
 
 Dear Sir, — 1 beg to make a few mure observations tb'a ..')e\: on the 
 above trxt. 
 
 Metliodist — " The theory that God depo.si'.s special grace wiU lisbops 
 and priests, to be conveyed to others by ordination }',nU bap i.:m, is jrronioufl 
 and unscriptnral. Christ is the supreme Fountain of Gra e, and ail may 
 go directly to Him ; Jjr lie is rich unto all that call upon him." 
 
 Comment — The exact meaning of the above passage seems to be 
 somewliat doubtful. Is it your "throry" that no "special grace" is 
 conveyed in " ordination " and "Ijaptism.?" If so, you but pronounce 
 your own standards as "error.ious and unscrii)tural," as tiiey expressly 
 teach such a " theory." Or, taking the two clauses in the above passage 
 together, is it your " llieory " that the clergy cannot be of any use to their 
 flocks, and that the sacraments iire not niraiif^ ofgrac^e at all, but that all is 
 to be transacted lietwixt (.iud and ourselves. If so, Ishouldlike toseethe 
 •' Scripture proof" for such a novel " theory." That " all may go directly 
 to Christ " is a stateiueut 1 heartily endorse as far as it gous. But if God 
 has appointed means of Grace in Ilis Church of which means He has 
 apjKtinted certain of tmr fellow-men to be the administrators, and that He 
 hufi done so there can be uf) doubt, then it is surely our bounden duty, as 
 we value our soid's salvation, to use such means. As "Wesley himself says 
 in his sermon on " ^Nleans of Grace," — ^^ (trcoidiixj to the (hrislov of Holy 
 Writ, all "7(0 doiirc (h< iirori' of (hid ore to avoit for it iv the i\!< aiix vldch he 
 hatli ordahh'il : in using, not in laying tliem asitle." Works i., 131). Or, 
 is it your wish to convey the impression that our "theory" is tliat "God 
 has dej)osited special grare " with the uk )i iliom^dvcK'! ii so, we utterly 
 repudiate such a " theory," it must l>e the product of your own imagin- 
 ation. But we do believe that — not as Mr. A. or ^Ir. B.— but <ik hiyhnjis 
 and priiHif: of (iod's church thev have received Divine aui!,ority to 
 exercise ce rta in functions in that I 'hurchjWh it'll functions it would lie unlaw- 
 ful lor any of the congregation, however holy, to perform. Let us remem- 
 ber the " gainsaying of Core," of wldch *St. Jude reminds us in v. ii. 
 
 And let it be reverently asked, is " Chrif^t the mipri me Fountain of 
 Grace?" Is not (iod the /''//(( r—tlie Firi^t Ferson in the Adorable 
 Trinity — the Fountain of all (irace. And so the Catholic Creed Itegins, 
 " I believe in one (.jod the Fotli< r, Aimiglity." But liow is tliat Grat-e which 
 man needs to tlow to him? Is tliere any Divinely aii[)ointed channel? 
 Most certainly there is. "Starting from God the Father gnue Hows lirst 
 into God the Son. There jieingno bar between His GotUiead and His 
 Wanhood, owing to thi'ir unity, the Grace flows into His Manliood and 
 fills the latter, so soon as lie latter has been " made iierfect " for it "by 
 sullering." By the a<-ti(ai ol' the Holy (iliost, tlie Budy .Myslicalof Clirist 
 — His Churcli — is united to the Bodj ^'alural of Christ : and there being 
 no bar between Christ's Plan's Nature and the church Catholic, owing to 
 llaeir unity, the grace thut is iu that Muu'» ^'ttture tlMweU forth and tUled 
 
 the Cat 
 
 baptize 
 
 now ■ 
 
 t)ow 
 
 thro ly 1 1 
 
 mny 
 
 j\;rson 
 
 Body 
 
 M. 
 
 assumi 
 Maker. 
 
( 
 
 « WIIY I AM A METHODIST." 
 
 27 
 
 ya ..eeh on the 
 
 ice witl bishops 
 -iii, is jrronious 
 e, and all may 
 
 him." 
 
 :e seems to be 
 )ecial grace " is 
 'jut prononnce 
 they expressly 
 i above passage 
 luiy use to their 
 ' l;ut that all is 
 !(Uil<e to see the 
 nay go directly 
 ^■s. But if God 
 nieans He lias 
 rs, and that He 
 lunden duty, as 
 cy hiniiseh'says 
 hcisiou of Holy 
 nuans v'hich he 
 vs i., 139. Or, 
 " is tliat "God 
 so, we utterly 
 * owji iinagin- 
 -hnt (IS liislinps 
 ' auilority to 
 <>uM ()cnnla\v- 
 Let us rcineni- 
 s in \ ii. 
 
 (' Fountain of 
 the Ad(jrable 
 ("reed logins, 
 it Grace wliich 
 ilcd cluuniel? 
 ace flows iirst 
 licad and His 
 ^ianiidoil and 
 •t" for it "by 
 ■itical of Christ 
 I there being 
 ohc, owing to 
 jrth and lilled 
 
 the Catholic 'Jhurch at Pentecost. And there being no bar between the 
 baptized individual and that cliurch, because he is one with it, tlu^ grace 
 now llows freely into the individual. And the end and ]»urport of all this 
 flow of grace and life is salvation." Thus the dinn-t road toChnst is 
 throiyli Hisciiurrh, with itsdi\ine ordinanfcs, as His body. Tlu^ whole 
 may be summed up thus: "The union of Crod and man, begun in the 
 j'^:;rson of Christ, is continued and extended in the Church, which is the 
 Body of Christ; the Church acting through its Minislry and Sacrameuls." 
 
 Methodist — "This succession theory has been the cause of the priestly 
 assumpLions of Komanisni. li puis iunuan agency belv. een man and his 
 Maker." 
 
 Comment — As we are not now c> .u'orncd with the "assumptions of 
 Romanisin" the\' need iidtbe cdusiilered. It issome of tlie" assumptions" 
 of ^Methodism tiiat are under (■('nsiileration. Your objection to the 
 doctrine of the I'riestliood because it juits a man between God and the 
 Boul instead of encouraging each htnnan being to come for himself to God, 
 is not true in any full sense, unless Prie.sts always discourage their people 
 from sa\ing their prayers, and so I'nMii making their wants knov.ii to God. 
 But it is true in a jiartial sense, f<:r the ^'hurch of God certaiidy does 
 teach that some kinds of spiritual blessings can be Inul only through the 
 channel of a comnds.>jioned order of men. (»od's rule, never dt'])arted 
 from save in the ••use of such special revelations as He made to Abraham, 
 Moses, and the like, is to deal with men H'lonyii men. Take the Patri- 
 archal Dispensation. In (ienesis xiv. we read of " Melchi/edek, king of 
 Salem" a " ^)riest of the most high God" blessed Abraham. iS'ijw if 
 ever a man troii this earth that needed not the blessing of his felknv-men, 
 that man was Abraham. Why should a priest interjiose l>etween God and 
 Abraham? What need had such a man of ^lelchizedek's blessing? It 
 was needed because (iod ordained that this Priest, King of Salem, should 
 bless even " bin\ that had the prouiises." And Abraham was the especial 
 type of the Cliristian, as one who is justified by faith and embraces the 
 promises. As to the Jewish Dispensation I need not multiply proofs that 
 in it the principle which you condemn occupied a immunent place. God 
 ordained that no sacrihees of any sort were lawful, ex 'ept the priest 
 assisted in some way or other in their offering. The principle is very 
 clearly revealed in this Dispensation that God led his people to expect 
 certain blessings through the agency of their lirethreu. It was God Him- 
 self who put "human agency l:etWv.'en man and bis maker" intiie Jewish 
 Dispensi'tion. But you don't agree with Him. A word or tAvo as to the 
 Dispensation of Grace. Christ laid down this "standing between" Him- 
 self and the sinner as the great characteristic f)f the JNIinistry He 
 appointed. The Apostles, In- the direct institution of Christ, stood between 
 Himself and His church. In sending the Apostles He assures them that 
 they are to act in His stead, and, so far as it is possible to man, to fill 
 His place. His commission is, " As my Father sent Me, even no send I you." 
 This was their authority to act in all things for Him. Again, He says to 
 them — " He that heareth you, heareth me, " Luke, x. 16. Consider the 
 miracle rf the loaves. We see how C'hrist sets the Apostles between 
 Himself and the multitude. He distrilnUes the loaves to the Apostles 
 and lUey to flu^ mtdtitude. He might have fed the multitude with His 
 own hand, or He might by a word of power, have so sustained them that 
 they would have needed no food till they reached home. Thus we find 
 Christ, wlien visibly }iresent, putting " human auiMicy " between Himself 
 and the n\ultitude. And this nuracle is a typical <uie, foreshadowing all 
 ministerial agency in the church of Christ in which He Himself does all 
 which is essential to our salvation. And this agency does not supersede 
 
28 
 
 "WHY I AM A METHODIST." 
 
 Christ's own aotinpr or obscure His prace, but rather maarnifies both. 
 Christ commissioned His miiiihtry to pr«ach,to Iniptizo, to administer the 
 Lord's Supper, and to al^solve. No man can either liai)tize, or administer 
 thd Lord's Supper to, or absolve himself. Therefore, if lie receives any 
 benefit through these appointments of Christ, he must submit to receive 
 that beuefit through the in.strumentality or intervention of his fellow-man, 
 and that l)enent I'omes from the exalted Human Nature of (Jiirist. Thus 
 Christ Himself appointed the principle of putting" human agency between 
 man and his Maker.'' But you don't agree with Him. And so it may 
 not be .so surprising fter all to find you disagreeing with the actual 
 practice of your own communion. In the preaching of the Word, and in 
 the administration of the Sacraments, INIethodism "puts human agency 
 between man and his ^Iak(»r." And last, but not least, in the public 
 services of the Lord's Day, Methodism delegates the prayers to one man, 
 making him the mouth-piece of the peojjle to such an extent as to seriously 
 interfere with the liberty of the individual. Thus Metliodism, even iJo 
 a greater extent than the "succe.'- ;ion theory" puts " hunuin agency 
 between man and his INFuker." It seems surprising to find men con- 
 demning in otliers what they themstdves practice to the utmoat extent 
 But strange things do hajypen now and then. 
 
er maarnifies both. 
 
 \i\ to administer the 
 
 ptizo, or administer 
 
 , if iio receives any 
 
 t sulimit to receive 
 
 nofliis fellow-man, 
 
 lire of (Jhrist. Thus 
 
 an ajrency between 
 
 And so it may 
 
 ifr with the actual 
 
 if the "Word, and in 
 
 uts human agency 
 
 least, in the public 
 
 |prayers to one man, 
 
 xtentas to seriously 
 
 ^lethodism, even l»o 
 
 ts " human agency 
 
 <r to fhul men con- 
 
 the utmost extent 
 
 LETTER NO. 10. 
 
 Db.^r Siu, -I beg to continu« my observaticms on the above traei 
 
 Methodist—" Many of the greatest divines ctf your own church ntteily 
 reject it" — that is the "succession theory." 
 
 Comment— How "many" and who are they? That some of otur 
 clergy have done st) I know. But I have yet to learn that they are 
 (tlassed Avith the "greatest divines" in the English church by their fellow 
 Churclmien, thoutrh, perhajis, so classed by outsiders. But let me tell you 
 that tlio individual opinions of even our "tireatest divines" have not the 
 smallest authority. If we were Cranmorites, Ridleyites, or even Light- 
 footites, the opinion of Cranmer, Ridley, and Lightfoot would be binding 
 upon us; but we are not. "What is binding upon us are the standards 
 which were agreed upon by common consent — the voice of the Church of 
 England as on organized bodij — not the mere oi)inion of this or that divine. 
 The teaching of the clmrch on the matter under consideration practically 
 rests on Art. xxiii, and the Piefi;ce to the Ordinal, to whicli documents 
 you may refer if so di posed. The C'hurch of Ilnghind solemnly declares 
 in the face of the wfirld thnt from the Apostles' days to our own, the 
 church of Christ has never known anything of a Ministry whicli did not 
 consist of bishops, priests, and deacons, with authority transmitted in 
 *' unbroken succession. " from the first age to our own. 
 
 Met}>odist — "As long as God calls and qualifies men for the ministry 
 of Methodism, and makes their ministry the power of God unto salvation 
 to sinners, we say to all priestly pretenders, what God hath cleansed that 
 call not thou common or unclean." ^ 
 
 Comment — I heartily acknowledge the working of the Spirit of God 
 hi your communion. I admit, and thank God for, the good which has 
 often l)een done by your ministers, and the brilliant examnles of piety 
 which many of your i)Oople have exhibited. Though God has a regular 
 channel in which His <irace ordinarily hows, just as the river .lordan has 
 one only bed; yet, as "Jordai-i overflowed all its banks all the time of 
 harvest," so God's Gra' e may overflow the channel of His own appoint- 
 ment. But this is not to attribute to your ministers a valid ministerial 
 commission from our Lord. On the contrary, I do not yield to such a 
 ministry any right or truly derived authority whatsoever. If your 
 ministers are self appointed, or appointed by others who had no authority 
 from Christ through His Apostles, then, manifestly, whatever of truth and 
 holiness there may lie in your communion, whatever of zeal for God and 
 love toman, it wants the Royal Charter of incorporation given under the 
 hand and seal of the King of kings. And now we come to consider 
 
 briefly your claim 1 may say your unsupported claim — that " God calls 
 
 : men for the ministry of Methodism." God may commission men to speak 
 or act in His name in one of two ways, mediately or immediately. In which 
 of these wav3 were the " men for the ministry of Methodism " commias- 
 
«WnV I AM A .AfEUrO''! T." 
 
 ioned to a'lininister Clirist's sacriiint'uts.' If inrnvdiutelif—hy God's own 
 month— tluMi llio nuMi nmst liavi* received IVoni God the power of work in*; 
 miraclPH, or ol' foretelling' future events, no that mankind niijiht eertainly 
 kno'i' that Uo had called them. Such has l)een (iod's invarlalile metho<l. 
 But there is no evidence that your ministers ever received any such 
 powers, 'i'liereforo, (Trod nin'or (ailed tiiem imiihdi(it(lii~hy llis own 
 voice from Heaven. The oidy other nMnaininiz way in which it is pos- 
 sihle to receive a divine coinmission to minister in Holy Things is 
 mediaidii. If it he mrdkidhj then the person is comnussiond by some 
 person who \a <nif}\OT\zeu to transmit the ministerial ollice. As it is said 
 m llel). V. 4., " No man taketh this honor unto himsidf, but he that is 
 called of God, as Avas Aaron." How was Aaron called ? He was called 
 by the mouth of Moses, an mithoiizcil minister of (Jod: so that, to be called 
 by an autlmri/ed minister, is to ho. " calked of God." And — let it be said 
 tenderly and courteously, yet plaiidy this is jirecisely what tlie ^letho- 
 dists have not <:ot — your ministers have not been '"called of God as uxis 
 Aaron" — by one auth(jri/ed to call tliem. 
 
 Methodism dates from .Tobn "Wesle)'. He was the founder of Wes- 
 leyan JMetiiddism wliicb has developed into the "]\h;thodiHt C'hurch of 
 Canada." T.ut \\ ho was John \\'esley? And what oilice did he hokl in 
 God's cl lurch? He was a j/r/'/Vs/ of the Knjj:lish church. As such he had 
 no authority whatever to admit to the ministry. He never received the 
 authority to ordain others, and he could not in^piirt to otiiers what he 
 had never himself received. It nuiy l>e useful to consult the writin;j:s of 
 the founder of ^Methodism — the first INletbodist — to see how he re,uarded 
 the men he appointed to preach — whether he regarded them simply as 
 lay-preachers or as duly ordained men with power to administer the 
 sacraments of Christ. Wesley has written much on this nuitter, but a 
 few extracts from his sermon on the " ^linisterial Otlice" must here 
 suffce. This sermon is founded on Heb. v. 4. the text being "no man 
 taketh this honor imto himself, but he that is called of God, as was Aaron." 
 This celebrated sermon was written liy Wesley wiiile at Cork, in 17S1I. It 
 waspreacbed not oidy before liis Conference in Ireland, but also iiefore that 
 of England. And he iinally published it in the " Armenian MaLiazine " of 
 1790 in the two parts of^Iay and June, nine and ten months before he 
 died, and consciiuently many years after his "conversion." 
 
 Thomas INIaxwell and others had offered to serve as " Sons in the 
 Gospel," and Wesley called attention to the terms f)l' their commission in 
 these words: "He received them wholely and solely to preach, not to 
 administer sacramGuts." AVorks ii. 541. 
 
 "1 
 
 ticularl 
 
 It does 
 
 ])aiitize 
 
 for ten 
 
 Korah, 
 
 taketh 
 
 O conta 
 
 the ( •( 1^ 
 
 extend 
 
 founde 
 
 "Keve 
 
 pri(\stly 
 
 warnin 
 
 "In 1744 all the Methodist preachers had tlicir first conference. But 
 none of them dreamed, that the being called to preach gave them any 
 right to administer sacraments. And when that (luestion was proposed, 
 *In what light are we to consider ourselves'? it was answered, ' as extra- 
 ordinary messengers, raised up to provoke the ordinari; ones to jealousy?' 
 In order hereto, one of our first rules was given toeacii preacher, ' you are 
 iX) do that 2)(trt of the work which wo appoint.' Bnt what work was that? 
 Did we ever appoint you to administer sacraments; to exercise the priestly 
 office? Such a design never entered into our mind; it was the farthest 
 from our thoughts ; and if any preacher had taken such a step, we should 
 have looked upon it as a. pali)able breach ofthis rule, and conseijuently as 
 
 a recantation of our connection and in doing it you renounce the 
 
 first principle of Methodism, which was wholely and solely to preach the 
 ><3«epeL" Id. 542 
 
«WIIY I AM A METHODIST.' 
 
 81 
 
 //—by God's own 
 
 power of working 
 
 I niijiht certiiinly 
 
 AiiriuMe inetliod. 
 
 ceived any such 
 
 ///—by His own 
 
 L which it is jioa- 
 
 Iloly Tilings is 
 
 issiojid l)y some 
 
 «e. As it is said 
 
 F, but lio tiiat is 
 
 He was called 
 
 tliat.to be calkMl 
 
 I — let it 1)0 said 
 
 uiuit tlie Metbo- 
 
 m1 (if God as was 
 
 fdiuider of Wes- 
 luKli.st Church of 
 i did he hokl in 
 
 As such he had 
 ver received tbe 
 
 otiiers wbat he 
 t tbe writings of 
 low lie regarded 
 them simply as 
 i administer the 
 lis matter, but a 
 ice" must here 
 
 being "no man 
 (i.as wasAan.ii." 
 'ork, in 17SU. It 
 italsoiiefore that 
 an .Magazine" of 
 ontbs before he 
 
 us "Sons in the 
 r commission in 
 3 preach, not to 
 
 onference. But 
 gave them any 
 u was proposed, 
 ^ered, ' as ciira- 
 es to jealousy ?' 
 eacher, ' you are 
 work was that? 
 •cise tbe priestly 
 ■as the farthest 
 step, we should 
 consecjuently as 
 u renounce the 
 y to preach the 
 
 "1 winli you would seriously consider what bas been said. And par- 
 ticularly you whom ( kkI batb commissione 1 to call sinners to repentance. 
 It (k«;s by no means follow from bence, that ye are commissioned to 
 l)ai)tize, or to administer tbe I.ord's Sup, er. Ye never ilreaine<i of this 
 for ten or twent\' yc;irs after yv. Iiegan to prearb. Ve did not llien, like 
 Korah, Hatban and Abiram, 'seek tbc^ pri<'stiioo<l also.' Ye kiu^wnoman 
 taketb tins boiior unto bimself, but be ibut is caUed i)f God.as was Aaron. 
 contain yourselves within your <»wn luiunds; becontent witb preacbing 
 
 the (nispef. Jn ( iod's name h\h\> tliercl" hi. b-i'.\. 'AA. Sj)act^ Inrliids 
 
 extending tiie quotations. Hut surely sucb words from tbe venerated 
 founder of Metbudism must >lrike sbame into tbe beart of many a 
 "Keverend " Wenleyan prea'l it as be jiresunics to lay bands on the 
 priestly otljce, and to "administer tbe sacrament" with tbe solemn 
 warning of the first Methodist ringing in bis ear. 
 
 In conclusion T must call your ;ittention to the ict — for it is not as 
 well known as it deserves to lie — tiiat tbe Metbodist body in Mngland up 
 to b^l?H, bad no kind of ontinatioii wbatever. Up to tbat date tbey had 
 abided by tbe principle laid down liy the ( 'onference of 17it;'.. " We bave 
 never .sanctioned ordination in I'aigland, eitber in tliis conference or in 
 any other ; in any degree, or ever attempted to do it." In bSI!*) Confer- 
 ence declared tbat, " tbe Wesleyan I'.ody bad de|>arted from Scripture, 
 from tbe usages of antiijuity, and fro.;> tbe universal jiractice of ibe 
 cbnrclies, and tbat tbe conductof tbe Apostles acting under tbe inspiration 
 of tbe Holy Spirit ougbt to lie follow (■< I ; and so, after mueb discussion, 
 and many ill-timed allusions to Mr. Cbarles AVesley's famous lines. 
 Ordination was voted back again." Sniitb's History of Metbodisni, vol. 
 3, p. 261-2 
 
 But were the ordainers of] SSri even Presl iv tors ? The ri to was performed 
 by the I'resident, tbe ex-1 resident, and the Secretary for tbe time being 
 wbo bad tbem.selves received no kind of ordination witb "laying on of 
 hands" from any l)ody wbatever. wbetber r.pisropal or I'resbyterian. 
 Tbey were in fact but /(.; )inii. As Tyerman, himself a Metiiodist, records 
 a preacber saying: "Ordination among Methodists I amazing indeed! 
 Surely it never began in tbe midst of a multitude of couiis(dlors; and I 
 greatly fear, tbe Son of Man was not Secretary of State, or not present, 
 
 ■when the business wa.'j lirougbt on and .'arried \-ears to come will 
 
 speak in groans of tbe opprobrious anniversary of our religious madness 
 for gowns and bands." And another — " 1 wish tbey bad lieen asleep 
 when they began this Inisiness of ordination ; it is neither F.jiiscopal nor 
 Presbyterian; but a mere liodge-podge of inconsistencies." — Vol. 3, 4ot). 
 
 The 'juestion may now be asked — wbo are tbe "prlmtl;/ prefrncftrsT* 
 TJnIe.ss you can nhow tbat your '' ministry" bas been "called of God, as 
 teas Aarov;^ as enunciated in tbe 5th Chapter of the Heluews, to do what 
 your own founder bas assured you was " ever tbe j»eculiar honor of tbe 
 priesthood," viz: to celebrate the sacrament of the Lord's Supper — the 
 answer is not far to seek. 
 
I 
 
 LETTER NO. ii. 
 
 Dkak Sii:, I desire to make a few more observntions this Week on 
 fbe ttbovt) u-uct. 
 
 MethodiHt, — "Unity of faith and spirit is essential to a trtie cliureh, 
 boi tbere is no scriptural authority for the Roniitih dogma, that (.orporate 
 unity is an esfien«ial thing." 
 
 Comment, — I fear you have made l)ut poor use of your Bible. 
 
 The unity contemplated by our Lord was not merely one of "faith 
 and spirit" — an invisible unity, one alone viaible to God— but the uniiy 
 id a "corporate " body, the unity of an organized society — a unity visible 
 to the world. 
 
 Read the prayer offered up by our Saviour on " the night in which He 
 was betrayed": "Neitl -rijray 1 for those alone, but for them also which shall 
 believe on Me through their word ; tluit they all may be one ; as Thou, 
 Father, art in Me, and I in thee, that they also may be one in Us : tluit- 
 the -world may bditn' that Than hast s^cvt }fi. And the glory which Thou gavest 
 Me I have given them ; that they may be one, even as We are one : 1 in 
 them, and Thou in Me, that they may be made perfect in one ; and that 
 the world may knmr that Thou haft srv't Mi , and hast loved them as Thou 
 hast loved Me." John xvii. 8ee liow near and dear unity was to the 
 heart of the Saviour. Mark the recurrence of the petition — " That they all 
 n .ty be one." And why did He thus pray for unity ? Why, but "that 
 the world " might not only •' hrHcri " but " know " that He had been sent by 
 the Father. It must be manifest to any candid mii.d that ©ur l^ord 
 prayed not merely for an "invislMe " unity, for that " the world" cotdd 
 not see. He prayed for an outward, visible, "corporate" unity which 
 alone "the world" could sec. Tliink you the Lord prayed vot for "an 
 essential thing " at such an awful time! Can you honestly believe tliat 
 our Lord prayed for the unity of the spirit only, and not ^or the unity of 
 the body as well. Yet tiiis is the doctrine 1\v which you would vindicate 
 the sin of having separated yourself from the body of Christ, and wounded 
 your Saviour in the house of His friends. how you trample on that prayer 
 in very scorn and mockery ! You would destroy and cast away the 
 divinely appointed and ordained evidence of the Gospel's Truth, the 
 chosen evidence of the Lord, visible, tangible to men forever. 
 
 It were as reasonable to talk of inrmhle sacraments, of an imisible 
 ministry, of an invisihle resurrection, as to talk of an "iin-i si hie" church. 
 Your "invisible" theory is but an aftcrthoiajht — a mak( shift, a "human 
 invention," " got up" by men. who, finding only one church in the New 
 Testament, and findinsr a hundred or more of bodies each claiming to be 
 that One church about them, and not being aide to meet those two facts 
 in a manly, straightforward way, have tried to reconcile them by sitheory, 
 an iavention for the purpose. But the Scriptures know nothing of such a 
 
" WTIY I AM A METHODIST." 
 
 33 
 
 fons thig week on 
 
 to a true <"liurch, 
 iii:i, that ('( irporate 
 
 our Bible. 
 
 (>ly one of "faith 
 od— but the unity 
 y— a unity visibfe 
 
 night in which He 
 im also which shall 
 
 I'e one ; as Tliou, 
 ie one in Us : tJiot 
 which Thou gavest 
 
 We are one : I in 
 
 in one ; and that 
 
 ved them as Thou 
 
 r unity was to the 
 
 >n— " That they all 
 
 Wliy, but " that 
 
 had been sent by 
 -d that ©ur l.ord 
 the world" could 
 ite" unity which 
 ayed not for "an 
 stly believe that 
 t ^or the unity of 
 
 would vindicate 
 rist, and wounded 
 l)le on that prayer 
 d oast away the 
 spel's Truth, the 
 rever. 
 
 ts, of an inmsible 
 i)iHsil)le" church. 
 '^hijt, a "human 
 urch in the New 
 h claiming to be 
 i those two facts 
 them by a theory, 
 xothiiig of such & 
 
 *' theory." The New Tostumont roprosonts the Churcli as a rl»il>l>\ orjzan- 
 i7Au\ Ixidy, made tin of '..'immI and had iiicmbers- wheat and tares; good 
 fisheH and h:id ; f'odiish \ iru'iiis and wiso ; living brani ht's ami witln'ri'd, 
 of the trne Vine. Ah Ihcrc is but "()n(^ S[»irit " ho there is but ''Our 
 iio(///." Kph. iv.,1. Tho iliidy is one, and so is the Church. Christ 
 never fuiuided but (hh church. 
 
 " Tell it unto the Church." says our Lor<l. How can you " tell it" to 
 an " I /()•/■ .v/////" coniniunity V How can a nuin bo "castout" tifan" ///'•'•'^/''/''" 
 churcli '.' If he Ih! a good man, he still licloiigs to your " invisible" church 
 as nnich as before, ainl if he be a l»ad man, you cannot cast him out, 
 because \\v. ncvrr bcloiigi'd to it at all. It would appear impossible to 
 doubt that, throiigboiit the days of the New Testament there was "one 
 bodv," known as the Churcli of (iod — that there was ''one liody " guided 
 by " One Spirit," " One Fold " led by "One Shepherd." 
 
 But more. This outward, visible, "corporate unity" is no mere 
 supposition. // h'l.s c.vhhd. In Aiiostolic days the world i^av the divinely 
 eh(jsen evidence of the (los]»el's Truth — the Oneness of Christ's Jollowers 
 — s{)reail abr(ia<l befon^ its eyes, and in the converr^ion of thousands, the 
 power of that (;\idence was displayed. The One Chnrcli, small and weak, 
 oi)presse(l and persecuted, but still the one Church, l)oro aloft the banner 
 of the Cross victoriously, and planted it at last on th(^ j)rouilest height in 
 all the world, tin' " .Mount of the ( 'ai)itol," Tln^ battle cry of " One Lord, 
 One Faith, One r>ai)tism," con(|uered in every lieid. So stood the church 
 for at least three centuri(>s. Slu; wore one grand unbroken front before 
 an astonished world. Orand, yi's, grand il is to look back to that vast 
 army marching on in brotherly love, men of all colors, tongues, and 
 (;liinos, marching shoulder to shoulder, mider one banner and one Ix^ird, 
 to trample into dust the idols of the ancient earth. They had the Lord's 
 own chosen evidence, they were one. Then tribes came together, and 
 nations turneil as one man. 
 
 And what has existed, we may hope, will exist again. It is for this 
 reason that the two great .societies exist within the Cliurch of l^ngland: — 
 one for reunion with the F^astern churches, the other for the reunion of 
 Christendom gt^nerally. 
 
 The princii'leof "Corporate unity," though denounced for many years 
 by the ^Methodists, has at last been acknowledged as an" essential" thing; 
 for at some cost to all parties concerned, the various Methodist Ixxlies in 
 Canada have united, so that instead of having several "Methodist 
 churches," we have o?/c—" The Methodist Church of Canada." I do not 
 think your brethren will thank you for saying that.sw/*- " corporate unity " 
 is ?/o.'*-" essential" and " liomi.sh." And can any one more eflectually 
 help Itomanism than by calling a scriptural principle — one of the marks 
 of Christ's church — " Komish." 
 
 MethiKlist, — " The only bond of unity between the apostolic churches 
 was submission to apostolic authority, and a common experience of salva- 
 tion by faith in Chr'.st." ^ 
 
 Comment, — And as .-^ on.sequence of yielding " submission to apos- 
 tolic authority " the members of the "apostolic churches" "continued 
 steadfastly." not in tlie " Ajiostles' doctrine " only, but in their "ffUowi^hip" 
 also. Now the j)lain meaning of this is that the' early christians did not 
 split up into several independent bodies, but all continued in the same 
 6o«'iety, which was under the direction and Go\-ernment of the Apostles. 
 
M 
 
 "WHY I AM A METHODIST.' 
 
 Tims the very "bond of unity" whirh voti concodo must liave included 
 Uiat very outward, vimhlf, "corixirau* unity " which you only u moment 
 ago denounced U8 " li^imiwli " and " unwcriptural." 
 
 But "Hul)niiH8ion to npoHtolic authority" is just as norPHsavv in tlio 
 ninottHMith fontury hh it was in th« first— in " Aixistnlic days." Vet tiiis 
 is procisolv what your conininnion utterly rcjfits, it suliuiils to noecvlca- 
 iastical authority wluitovor save its own, which is nut " npoHtoJic." Your 
 <»mmunion does not "continue in tlie A;.:,.-tni',,- jejlinrfkip" hut has 
 created a new fellowship of its own whic*: is cortuiidy wi'ntiug in " ujios- 
 tolic authority." 
 
 Consider how St. Paul wrote so 8to.rnly of those v lio would separate 
 themselves from the one hody — the " Ai.osti*:.;' fellowship" :—" >ow I 
 Ijewiech you l)rethren, nuirk tii^m which cmi.-,c 'Uvisions and olfences 
 contrary to the d(M*trine which ye have learned, and avoid them." Rom. 
 xvi. 17. Or, aRain, that he .should he.seech the ('orinthian.s "that ye all 
 speak the same tiling, and that there he no divisions among you," 1 Cor. 
 i. 10, for " is Christ divi<led " he a-sks indignantly. Yes, schism, or 
 division was in his eyes a j^reat sin ; hut your " itirimhle ch.urch" theory 
 Rvaeuates such passages as the ulxjve of their meauiug, for it mukua 
 Bcliism o/i hnpossible mi. 
 
jiHt linvo included 
 |u only u nioniont 
 
 nocpssaiv in tfio 
 "I'lys." Vet this 
 
 |inutjs to not'Cf'Iow- 
 ntxistdlic." Your 
 "'"/">," but lias 
 
 '•luiting in '• u]Mja- 
 
 o would Ropnrnto 
 
 'sl.ii)":-"S'ow I 
 
 i"iiH and oH'onros 
 
 J)idthoni." lioni. 
 
 anM "tliHt vo all 
 
 long you," i a)r. 
 
 Yes, soli ism. or 
 
 «;hurch" thoory 
 
 ug, for it mukua 
 
 
 LETTER NO. 12. 
 
 Di:.\n Piu,— I fully expected to havo concludod my reply to tlio ahovo 
 tract en> tlilH, }>utso nianv {)oint« deniaiKkul attention, my pro|^'roH8 lifts 
 Id'on uiiiivoitlalily hIow. llowcver, as most of the strom^eHt points in tlio 
 document huv<! iiccn dealt with and di.sjMtsed of, I shall conclude my 
 ohservatluns sis sin-edily as possible, us I do not wish to weary the 
 patience of the n^ador. 
 
 ^Ieth(.(list,-"'rhe Methulistfi everywhere preach the same truths, 
 and are really one." 
 
 ('nminent, — This is a men^ Vuiast, and 1 may say of your statement, 
 as the Irish Conference naid of Wesley's reason for "consecratiii};" Coke, 
 — "it is nionM*asily hhsuuhmI than proved," which, by the way shows 
 that Methinlistjs dillerat least on thi> subject of the nnnistry. To the 
 niirellei-tiii</ niiiiil, it is misleadintr to s|)eak of the many Methodist 
 Ixnlies iin<ler tlieir coniiuoii naiimof " Methodist." The tmthiiikiiiir are 
 thus led to conclude that this ''family "is iKjrvaded throu;,'lK)Ut by the 
 utmost harmony. 
 
 Po yon seriously wish your readers t(» believe that the ((V " Mt'tho- 
 dist churclu's" in the I'liited States "are really one?" If they be " ;•(■((//// 
 f>;/( " and hold " tiie same truths," how is it that these ten bodies are 
 separat^^ and distinct, as much so as Mtitluxlists are distinct and separate 
 fn m r.;ii)ti,sts? How is it tliat they are very often liostilt^ t^iwanls each 
 other, and in many instances two or three of tliern are laborin;: in the 
 same lieKl ? So lon^t as they remain "really " dindrd, it will be dillii'ult 
 to persuade p<'opli' that they " are really one." The same may be uaid of 
 tlie Methodists (if Kn;j;land and Irelantl, l)Ut I must hurry on. 
 
 >Icthodist, — "If unity is the mark of a true church, so much the 
 
 worse! for your church instead of unity yon have evangelical Cal- 
 
 vanisui, skeptical b'atioiialism, and Hc.niisb fiitualism, all tan^dit by her 
 ministers. Tlie less yuu say ubout unity the Ixittjr; fur you have no 
 real unity Uj show." 
 
 Comment, — r>y havinp: omitted to jrive some clear statement as to the 
 meanin;jr of •' i '•(//((/.//cm/ Calvinism," '* i<b])(ii-nl Hationalism," and " liomisk 
 Ritualism," vour readers have missed a treat. 1, for one, and I am 
 serious in what 1 am about to say, should like to have my under- 
 staudintr enlii,'hti'ned by some clear detinition of these three things. But 
 this need not be dwelt uiKjn. 
 
 Tliat a sprinklinji; of persons may 1)0 found within the pale of the 
 Church of Kn^iland who have more affinity for and sympathy with 
 llomanism, Puritanism, or Rationalism, than with the actual standards 
 of their nominal communion, ajJi^eara to inevitably follow from the fact 
 that she is more completely a microcosm of uU contemporary religious 
 
« 
 
 36 
 
 " WHY I AM A METHODIST." 
 
 thought than any other coinmunion. But those exhibitions of disloyaltj' 
 are unimport. -t, both in re.sjiect (jf the numlMTS concerned and of tlioir 
 influence. No Roman, Dissontin<r, or A<rno.stic nil)bHng at tlu^ Clinrch of 
 Enirland from within counts ^.?r mucli in the long run. Her children 
 cannot mould her; she trains and alters them. Her children cannot 
 make her what they want : in tlie long run she makes them what she 
 wants. 
 
 But, Sir, do you demand as essential to "unity " that every man's 
 mind shall be cast in the same mould? That the large body of clergy 
 and uiity in the Anglican church should not vary in religious opinion? 
 Wis it HO in Apostolic days? Were there no disputes and differences 
 among Ajiostles, holy men who nevertheless knelt at the same altar and 
 olfered united worship to the same Lord? Were there no difleren(;es 
 ])etween St. Paul and St. Peter touching questions of the law? 
 
 Can you denv that we have ''real" substantial " unity to show" 
 when M-e can i)oint to the fact that 30,000 clergy and ai)out 20,000,000 laity 
 repeat tlie same creed, acce])t the same ministry, worship the same God, 
 use substantially tlie sani(> Liturgy, and gather round the same altars ? 
 Though holding "the faith f)nce delivered" some may give more prom- 
 inence to one portion of the truth and some to iuiotlier. The P)Ook of 
 Conimon Prayer is r(>ceived by all, clergy and laity, just as a vast 
 multitude may admire a fair i)icturo, though some may he struck with 
 this beauty, others witli lluit. Notwithstanding a rijiple on her surface 
 here and tliere, I am satisfied that more "real unity" exists in the 
 Anglican communion to-day than in any other body. 
 
 Her (Catholics, her Highs, her Lows, and her Broads, are being 
 brought face toface in Vi^rious ways, as for instance in ("luirch Congresses, 
 and are ])eginning to understand each other more and more and conse- 
 quently are becoming more and more united. 
 
 "Outside Ihe Creed, outside the fundamentals of truth, outside the 
 essentials of sidvation, llie church allows a region where mental activity 
 can reverently j)l;iy, where each one can reason on those non-essentials, 
 which are nol without their importance, wliere each can investigate, 
 form theories and discuss. ]^ut at the same time we are all in "one 
 P>ody," we are all in one System, in the centre of Mhich stands, as a sun, 
 the ('reed witli the essentials of Truth." AVe have, therefore. Organic 
 "Unity in diversity. Contrariwise, Methodism has diversity without 
 Organic Unity. 
 
 Indeed the fact that the Anglican church is comprehensive enough 
 to l;old the great variety of religious opinion asundoul)tedly exists within 
 her, .serves in a measure to ]>rove that she is not ?/(r(?/-made but God- 
 niade ; that she is in trnti. an inn>gral jmrtion of God's church, His 
 Mystical Body, which God intejided to embrace all meat kind. 
 
 Methodist,— "T ask your special attention to a few facts. 
 
 Fact L " We do not hold that Jolm Wesley was inftdlible, and that 
 we are bound to think as he thought on all points." 
 
 Comment,— This is merely a confession of the fact that ISIodern 
 Methodism is not Wesleyan Methodism- 
 
 Ivact 2. " AVesley repeatedly admitted that there were unanswerable 
 arguments iu favor of comi)lete separation from the church." 
 
« W4fY I AM A METH0DL*3T;" 
 
 37 
 
 itinns of disloyalty 
 irned and of 'their 
 KHt tlio Church of 
 Her children 
 children cannot 
 es them what she 
 
 that every man's 
 :e hody of cJerjry 
 
 relio;ioiis opinion? 
 
 08 and differences 
 le same altar and 
 
 ore no differences 
 law? 
 
 unity to show" 
 )ut 20,000,000 laity 
 lip the same Crod, 
 
 tlie same altars ? 
 
 ilivQ more j)rom- 
 ?r. The Book of 
 y, just as a vast 
 ly he struck with 
 pie on her surface 
 ty " exists in the 
 
 >rnads, are heing 
 
 'hurch Congresses. 
 
 more and conse- 
 
 ruth, outside the 
 e mental activity 
 ise non-essentials, 
 
 can investigate, 
 J^ are all in "one 
 
 stands, as a sun, 
 lereforo. Organic 
 iversity without 
 
 ohensive enough 
 lly exists within 
 -made hut God- 
 'd's church, His 
 ind. 
 
 lets. 
 
 'allible, and tliat 
 
 !t that Modem 
 
 ■e unanswerable 
 b." 
 
 Comment, — Until clear testimony is produced to support tliis " fact," 
 I must decline tr accept it. In 1780 Wesley wrote: "The Methodiats 
 are rttill members of the church ; such they desire to live and die. And 
 I believe, one reason why Gtxi ia pleased to continue my lite so long is, 
 ti) confirm tluuu in their pruaeut purpose, not to separate from the church.^* 
 Works ii., 642. 
 
 And how can you reconcile your " fact" with the weighty words that 
 occur in Wesley's letter to Samuel Bardsley, dated Murcli 25th, 1787, — 
 that " when the Methodists leave the Church of England, God will leave 
 
 them." Id. 
 
 vu., 132. 
 
 The ccjlumns of the Standaro might easily be filled with quotations 
 to the same effect. But the ahuve in addition to tiiuse ([Uoted in a 
 previous letter may well suffice to overthrow your No. 2 " fact," so-called. 
 
 Fact 3. " I admit that hd counselled his people to remain connected 
 with the church; but he could not have meant by this what High 
 churchmen assume he meant; because he organized the .Methodist 
 connexion independent of, and separate from the Church of England." 
 
 Comment, — How (!Ould "he cnunsd his people to remain, &,c.," and at 
 the same time "repeatedly admit that there were unanxtri rah/t' argu- 
 ments " against his doing so? Have more respect for your venerated 
 founder's Cdusi.slency than that. You assume that Wesley was not a 
 High Churchiiiiin. What is the iact? In his littler tu i-(ird Norlli written 
 in 177."i, when he was 72 years old, he says: "lam a Jl"jli ClKinhnKin, tha 
 Son of a High Churchman." iSmith's vol. 1., 700. A few words from 
 Wesley's own pen will settle your assertion as to his having "organized 
 the Methoilist Comu^xion, independent of and se[iarale, iS:c." His "Lar^^e 
 Minutes" contain the plan of discipline as prai'tised in the Miah(jdisfc 
 Connexion during his lifetime. I now (juote from aco])y which bears the 
 date of 1791 — the year in which he died. x\mongst nuuh more to the 
 same eiliect, orcurs the following. Here is one of the questions jmL to 
 every candidate for admission as a " preacher." " Do you constantly 
 attentl church and t'^acramciit ?" Q. 41. How should an assistant bo 
 qualified for his charge?" A. By., loving the church, and resolving nut 
 to si pu rail j'ru III d. Let this be well observed." 
 
 Fact 4. " It is true that Wesley was ordained by an Engli.sh bishop 
 and never was expelled; but he really sejtarated from the church, ay 
 Lord Mansfield and his brother Charles hiaintained, when lui ordained, 
 preachers to administer the sacraments, apart from the church." 
 
 Comment, — That .some of the preachers did "administer the sacra- 
 ments" is true, but that they did so on AVesley's own authority, 1 very 
 much dt)ubt. In his sermon on Heb. v., jireached shortly liefire his 
 death, Wesley says : " It was several years after our society was formed 
 before any attem}>t of this kind was made. The first was at Xorwich. 
 One of our preachers yielded to the impor*^unity tif the ]i(>ople and 
 baptized their children, Imt as soon as it was known, he was inibrmed it 
 must not l.)e. unices he designed to leave our Connexion. He promised 
 to do so no more, and I sujij.ose he ke]it his j)romi.se." Thus, at the .'ud 
 of his life we find him denouncing what you claim he authorized the 
 men to do. 
 
 Fact 5. " It was Wesley hiLiiself who provided, in his famous Deed, 
 tliiit Methodism ahould be forever iudopendout of the Church ot' 
 England," 
 
38 
 
 "WTiy I AM A METHODIST." 
 
 Comment, — But no title deed of Methodism prescribes or even con- 
 templates secession frcm the National church, the entire maciiinery 
 being 80 ingeniously framed as to admit of conformity. His "famous 
 Deed " no where essays to form a distinct sect. Search and see. And 
 imagine a church without sacraments, for they are not provided for in 
 hia Deed. 
 
 Fact 6. "A larpe proportion of ihose who became Methodists never 
 belonged to the Church of England." 
 
 Comment, — Everybody knows that fact But what does it prove? 
 that he founded a church? Nothing of the sort. It imam* tliat he was 
 willing to do all he could for the spiritual welfare of all who sought his 
 help, whatever their sect or creed. 
 
 Fact 7. "Methodism never had any organic connection with the 
 Church of England, and could not, as a body separate from it." 
 
 Comment, — Sir, yo'? talk in your sleep. No man could tiilk thus, if 
 he had his eyes ojien and liis understanding alxjut him. Knough lias' 
 already lieen quoted to turn this .Sd-calltMl fact insiile out. AVliy, sir, 
 Methodism wuh craiUfd in the Church of F>ngland - was a sorioty iritliin 
 her. If you have any dou))ts on tliis jioint after reading all that has 
 been said, there renuiins suliicient ammunition to explode ♦hem. 
 
 Facts. "Wesley's fears about the bad results of separation have 
 l)een shown to 1 <? a mistake, by tlie wonderful spiritual success of IMetho- 
 disni since his death." 
 
 Comment, — Knox, the intimate friend and adniirorof Wesley, writes : 
 "I am not inclined to l)elieve that tiie aetivitiivs of the inodern Kii;^lish 
 Mothodi.sts are so (iircctht ypintxu.il as tlio.'^e of their iiredeccssors; nor, I 
 must think, is the aniniative sjjirit of tlie general swsteiu l»y any means 
 what it WJ18. It altereil even during Mr. Wesley's life." \'o]. i., 7<). 
 There is no doubt tliat Meth(xlism iuis jin'SjK'red. .Men have niar\-elled 
 at such sectarian growth. But tlie "wonderful yfiiihinl success" was 
 Kcconiplished v hen the AVesleyan magazine jnililished portraits of the 
 niini.sters of tl e body and issued each (;ne as ]Mr. So aiitl So, ]>reacher of 
 the rrr>8pel. In those days the noble workers were indeed one with tho 
 church C'atholic. They would not recognize the ^letliodism of to-day as 
 their idea of Methodism, for its spiritual unction has gone, as it is fust 
 becoming very worldly. 
 
 I do not hesitate to tell you that your " success " w;is aclieved when 
 the Church of England was almost /«.>.<(/,«/( (^*. But dnrinL; tiie last (iJ'ty 
 years she has awaked out of that sleep, and is fast making u|i lor lost 
 time. And Methodism is be;:inning tcj/ViZ-nay, Imx atvuuhi /w7~-that it is 
 didining, being utterly unai)le to compete witli the ('iiurch of Knj:I;ind. 
 Your own men are my witnesses. During a discnssion in the Metliodist 
 Conference of 1880, hell in London, Kn;.dand, on the jinivh: t/nmn^, of 
 Methodism. Dr. Rigg stated: " I believe furllier, that tlu! nuiiii reason of 
 our want of increase is that other ministers liave multiplied, who iire 
 doing the work of pren'bing and pastond visitation in a mt\isure and 
 with a iK)wer unexampled. Of (bourse we cannot wish tl\at then* shonhl 
 
 be less zeal in tlie ciiurcli it is liMrder to liLiht to-d:iy tli;in it was 
 
 thirty years ago. Tluui we could go and jireach, and we had no c(,mptv 
 tition, and wherever we went our chapels would lie lilled. Now we have 
 clergymen who are pastors, among the people, with their lay agents to 
 help them at every turn : and unless there i« an amount of steady past<.»rttl 
 
 iH 
 
 I "> 
 
" WKY I AM A METHODIST." 
 
 39 
 
 IH 
 
 visitations, and inflnonces far jrreater than, so to speak, seemed to be 
 Jiocessary in the times of our fathers, we cannot expect very greatly to 
 change our j)resent results." 
 
 Another witness, Dr. 08b«irn : " I desire to express my entire sympa- 
 thy witii mimy of the remarks of Dr. Rigg. It has been said that mir 
 hnrt'efi wax uiun the church uas fiutt adiej) and the Dissenters were all 
 nodding ; but?(o*i' the church is vidt: mmke. 1 have no hesitaticii in saying 
 that I do not Ixdieve there ever was such a revival of religion as that of 
 which the Established church of thiscoimtry has been the subject during 
 
 the last half century , there is nothing in ecclesiastical history thatcan 
 
 be put side by side with it." 
 
 Another witness. Dr. Pope: "Their spirit towards the church was 
 reverential tlie C'luirch of England had the richest theology in Christ- 
 endom. He anticipated a great future for the church, which, as they all 
 knew, had a jmifmind hold of the Evgli-Kh people ptftt nov;." However 
 temptins; to quote much more I forbear. The same story may be told of the 
 United States. A couple of years ago, I read of one of the Methodist organs 
 lamenting over the fact that nearly 300,000 souls annually drift away 
 from Methodism and find their way into the Anglican church. And 
 there is already a movement in the same direction in Canada. Our own 
 Bishop — the IMshop of Ontario — has no less than ten applications in 
 his hands at this present time from leading ^lethodist preachers for Holy 
 Orders. And there is hardly a Canadian Bishop but has practically the 
 same story to tell. But my hand is tired. I stop. 
 
 So much for your " right fact.<*" If there be any " force " or "fairness" 
 in them now, you are welcome to either or both. 
 
 « 
 
 f # 
 
 '[.. 
 
LETTER NO; 13. 
 
 DeiAr Sib, — 1 desird to oontlnue iny observatioi:s on the above tract. 
 
 Methodist, — " Wosjej^'s aermona are lu GUI' course of study for young 
 ministers ; and all the distinguishing doctrines of Methodism are faithfully 
 proached among us." 
 
 Comment, — Yes, to the extent of "fifty-two," which do not include 
 his sermons " on attending the church's service " and *' the ministerial 
 office," both of which are condemnatory of modern Methodism. 
 
 " Baptism," according to your own xvii. Article is spoken of as " a sign 
 of Regeneration." Is that doctrine — though not a " distinguishing " one — 
 " of Methodism," faithfully preached among you? Is " Fasting or Abstin- 
 ence " as an "ordinance of God" faithfully preached? B. of D., 24. 
 
 Methodist, — " Wesley never formally renounced the doubtful opinions 
 of his early years; but he made a selection ort of his works of ceriaiu 
 sermons, as expressing his matured views, to be a standard of doctrine 
 among liis people." 
 
 Comment, — As if he had virtually done so ; when you know, or might 
 know, tluit towards the close of his life he re-affirnied his early belief 
 about bai>tism. Here are the facts. " Conversion." 173S ; Troiitise on 
 Baptism, 1756; republished by AVesley hini.self in 1773. That is, 35 years 
 after his "conversion, and but 18 years before his death in 1791. Tver- 
 man records Wesley us saying in 1778 when 75 years old : " Forty years 
 ago, I knew and preached every Christian doctrine wlilch I preach now." 
 Vol. iii., 275. 
 
 And in saying that Wesley's "sermons alone have authority," you 
 contradict the E. of 1). Avhich enumerates additional "standards," viz; 
 Wesley's "notes on the Is'. T." and the " twenty-live articles." 
 
 Methodist — " Among these there is a sermon on the New Birth, in 
 ■which, though admiti.ing the teaching of the church as to the regener- 
 ation of infants in baptism, instead of sj)eaking of baptism as the means 
 of regenerating the unregenerate, he really combats and rejects this 
 dogma." 
 
 Comment, — If he admitted " the regeneration of infants in baptism," 
 then he "spoke of baptism as a means of regenerating the unregenerate" 
 because H^baptized infants are " xmrifniurati-y Thus in one breath yow 
 represent Wesley as believing that "baptism is the means of regenerat- 
 ing the unregenerate," while in the next as "combatting and rejecting" 
 this belief. Too great a desire to range Wesley on your side has played 
 havoc with your hxjical (?) powers in this instance. And to contend that 
 you used the word" " unregenerate " as synonymous with adult would bo 
 
 iH 
 
 
" WHY I AM A METHODIST." 
 
 41 
 
 SH 
 
 
 doing Wesley a cruel injustice, for then you would represent him as holdinfi 
 tuv baptisms — one convoying "regeneration to infants," tlie otlier 
 conveying 1 linow not what to adults. But a word as to the sermon. I 
 must express my regret with ytnir unfair mode of dealing with this 
 sermon. (Quoting a line hero and there that, taken by itself, favors your 
 contention, you utterly ignore some imjxirtant passages which giv a 
 diflerent turn to what you do (piote. Now, if you had produced alon<;. .de 
 of the words you have (piotiul such a ])assage as this: " JUit perhaps tiio 
 sinner himself, to whom in real charity we say, ' you must be born again,' 
 has been taught to say, 'I defy your new doctrines; I need not l)e born 
 again; I was born again when I was baptized. What! woidd you have 
 me deny my T)aptism?' T answer first, there is nothing under Heaven 
 which can exinise a lie; otherwise 1 should say to an open sinner, ij you 
 hare beat haptizcd, do not ovn it. For Jiow hvjldii docx this a(j(jvnratr your 
 faidl ! How inll it iricrrai^c your dauuidtlon /" — Your readers would have 
 a clearer idea of Wesley's meaning. Taking the sermon as a whole 
 he is simply jxnnting out the very doctrine that every churchman holds 
 on ba])tism, viz: that like every other blessing and pri\ .iCge, it only 
 Increases the condemnation of those who abuse it. But then this sermon 
 proves tluit Wesley regarded baptism as an awful reality, and not as a 
 meaningless ceremony. 
 
 Bnt in order that justice may l;e dqTi'j to Vv'esley, I >hall produce a 
 few extracts from his "Treatise or Baptisiu" which prove l)eyond doubt 
 that he firmly held the doctrine of Bapcismal Regeneration. And when 
 a man writes a treatise on a subject, you may expect to find m such a 
 work bis nuitured and carefully weighed ojtiuions. He says: " liy Bap- 
 tism we, who were by nature children of wrath, are made children «)f 
 God. And this reijeneration, which our church in so many places ascribes 
 to baptism, is more than barely being admitted into the cimrch, though 
 commonly connected tbercAvith; being grafted into the I>ody of Christ's 
 Church we are made the children of God by adoption and grace. By 
 imter, then, as a vuxtns, the water of Baptism, Ave are reyencratcd or horn 
 again ; whence it is also called by uie Apostle ' the washing of regenei- 
 ation.' " 
 
 " What are the benefits we receive by baptism ? The first of these is 
 the washing away of original sin by the ajiplication of the merits of 
 Christ's death." 
 
 " He gave Himself for the Church that He might sanctify and cleanse 
 it with the washing of water by the Word, namely, in Baptism, the 
 ordinary instrument of our justificalxon" 
 
 " As many as are baptized into CJirist, \jx His uan' j, have thereby put 
 on Christ— that is, are mystically united to Christ, and made one\\ii\\ 
 Him." 
 
 " Baptimi doth noif mve us, if we live answerable thereto; if we repent, 
 believe, and obey the Goep^; supposing this, as it admits us into the 
 Church here, so into glory hereafter." 
 
 On February 5, 1760, ho writes: "I baptized a gentlewoman at the 
 Foundry ; and the peace ehq immedkUely found was a fresh proof that tlio 
 outward sign, duly received, is cmK^i aeccaopanied with the inward 
 grace."' 
 
42 
 
 « WHY I AM A METHODIST." 
 
 Lastl> , listen to wliat "Wosloy says in his notes on the N.T., according 
 to wliicli vfitir jiroachers aro plt'iL'CMl to teach. In coinniontiiif: on Acts 
 xxii. 1(1 — " lUs liaplizcd aii'l wasli away thy sins" — lie says: "lUiptisni 
 administerod to r(>al jicnitenls is hnth ai/c'csand seal ol pardon. Nur 
 did (iod ordinarily in the primitive church bcstov: this on any, unless 
 through this means." 
 
 The ahovo evidence is snfllcient to i)rove that Wesley really held the 
 do<'trine of r>aptismal regeneration, and agreed with the teaching of the 
 Cliurch of England. So tliat to vary slightly your conclusion on the "New 
 lUrth" sermon, this ovidonco does "show that Wesley in his teaching 
 practically " Ik Id " what in theory he seemeil to admit." 
 
 I may now leave it to the reader to estimate the value of your 
 answer to the stalcment jmt into th(! mouth of" Episcopalian " viz: "that 
 modern IMethoilists have departed I'rom Wesley's doctrines, especially in 
 regard to haptismal regeneration," and to which you replied — ''there is no 
 truth in //(/.s." 
 
 Methodist. — " F.nt no matter who has taught this dogma, T hold that 
 It is a dangerous heresy, leading thousands to Irust in their baptism, 
 "while they are guilty and unregonerato simiers." 
 
 Comment. — Tiiis is a dreadful accusation to hring against, not only 
 the Church of England, not only your own venerated founder, John AVeslfcj , 
 not oidy against .Methodism itself, ])ut. my dear sir, it is an accusation 
 against tlie Hcripturos, and tho All Holy (Iod 'Who inspired those Scrij)- 
 tures. Ciod, tlu^ Holy (diost, inspired St. Paul to write: " y/c sarnl lUf hi/ 
 the vtixliing of A'c./f m jv/Z/oh." Titus iii, 5. If you believe ///*s " Scripture 
 is given by insi)iration of God" then I beg of you to withdraw your 
 dreadful accusati(tn. It seems to me nothing less than ]irofanity itself. 
 For, wluit else have you said than tlvit God inspired St. Paul to teach us 
 a "dangeroiiS heresy." Yfiur words — '' 'no matter who" — seem to admit of 
 no exception, not oven (Iod Himself. I can hardly believe yo\i rncant to 
 go iM} far though there is no mistaking yuur words. 
 
 As already pointed out, your own xvii. Article sjwaks of baptism as 
 "a sign oi r/:(iauralion." Therefore, according to your dictum. "Tho 
 Methodist Church of Canada " teaches " a dangerous heresy." 
 
 The Wesleyan Society in lOngland up to a cou}ile of years ago, taught 
 the doctrine of J5ai)tismal iJegeneration in its Baptismal ollice, So that 
 jv'cording to your (.lictum, ^Methodist jjreachers have for long, long years 
 been subscri))ing to " a dangerous heresy." Ihit more. The conference, 
 " wisely " — as tlie " jMetliodist Pecorder" puts it, has made the use of the 
 new "form " optional, nay, it has gone no far as to i)ennit the use of the 
 " Form " used in the l'.ai>tismal Service of the Church of England. So 
 that at 'this moment the j)reacliors have the pvirUige of using a 
 " form " which admittedly teaches the " dangerous heresy." 
 
 But a word as to the alleged "dangerous" tendency of the doctrine 
 of r>aptismal Kegeneration. If thoH! Avho preach the church's doctrine 
 were in the habit of as.serting or imi)lying in their teaching, in the teeth 
 of all Scri]iture, that a nuui once in grace is alwai/s in grace, there might 
 be some ground for your charge, " th;it it leads thousandb to trust in thi-ir 
 bajititjui, wi'.'.e they are guilty and unregenerate einners." But if they 
 say thnt bantism brings a man into a state of salvation, wliirh HVite hm 
 to bo "worked out wnh tear and trcmiiUijj; " ; if ihey lell him th^, 
 
 th 
 da 
 br; 
 tb 
 
 bu 
 
 (irn 
 tb 
 del 
 tin 
 
 ixil 
 
 4M 
 
 t% 
 
''WHY I AM A METHODIST." 
 
 .■*/-' 
 
 43 
 
 iH 
 
 tn 
 
 tliou|.'li frniftod into Clirint in T'aplisni, lio must <ihii}r in Jfim, i.r bo in 
 (liiii^er if liciii^ fiist fi.rlli by ilic Aliui;.'li(y I lusltandnian as u withered 
 branch — if, 1 say, tlicy do this, I do iiiit aco lait tiial tlicy aro fn*o " froui 
 tlio bliMKi of all inim." lUit I jro fiirtlu'r, and say, that if tlie Ai)C)stnli(; 
 mode (if sj)t'akiii;r is to l)i» any rulo for the rhnrch in this a*;o, tlion i:oni) 
 but those who hal>itnally address all tJu ir Nijitizid lunr^rf! ax (i)).«-ii)T(ilJ>f'ir 
 (irarr ^iven, can lie fre(! i'nmi their l;l(i(id. Tlie AjHisti(^ St. Paul held all 
 tlie jK^rsons aildressed as resiHinsiliJe for ^race already bestowed, at sonio 
 definite past time ; and that tbuc tlu; W(jrd of Ciud indicates to be tho 
 time of tlieir baiitisni. 
 
 Methodist, — "Some nndnnlitedly liave done so. 
 jxilians have also become 3k'th(idist.s." 
 
 But many Episco- 
 
 Conmient, — The al)ovo forms a part of your re])ly to " Episf>opalian's " 
 stat<>inent that "you cannot deny that many of your ministers and 
 members have joined our clnirch, and renounced Metho<lism.'' 
 
 I prnnt tliat "many ]']iMsco]>alian " Jainnm have in times pa.st, 
 "becomi^ ^lethodists," but I absoinudy deny it in resfx'ct of tlie rhrgy. 
 Can you name I'.alf a d(jzen of our cler^'y wdio have Ix'come ^lethodists 
 dnrin;:!: the last LT) years? Can you even name o»/' ."* I never remembsr 
 readiuLT or hearin'_Mif any of our ckT.try leavins; ns for Mitlidaiyrn. Such 
 fiuiij have hapiKMied, but the instances are fortunately "few and far 
 l)etween." And as to laymen, the leaka^'e from the Church to ^Methodism 
 is well nijih stopped. The Church of iMiudand is vear by year ceasiii*; 
 nuire and more to be "the hajipy hnntinijr fironnd " she" oiice was f<ir 
 Metho<lism. Tluud^s t^i the jzreat ( 'atholic revival within the churcli now 
 in jirogre.ss for half a century. We have, cler>ry and laity, found out 
 that we have all we rc(iuire at home, and nood not go in pursuit of it 
 elsewhere. 
 
 Methodist,— "Tlicro is a difTerence, however, when an Episcopalian 
 Ix'comes a ^Methodist, it is almost always because he lias lx?en converted, 
 and found spiritual help amonj^ the JWetlKxlists." 
 
 Comment, — That may lie, but, as pt^rhaps in yo ■'• own case, "it is 
 ulraf^t always because" they hav(^ not i/m/ the "spiri't lal help" to Ik? found 
 in their own " Household." And not a few have " bowme Methodists "for 
 a])parently no other consideration tlian tho " weaker sex." 
 
 But l?e not startled if I t<^ll you that the Church of England is Metho- 
 dist, for she too has revivals, which she calls " ^Missions," and, in li(>r 
 ''after jirayer meetings," lier ciiildren have tlio privilege of nsin<r freedom 
 of spiritual intercourse, mutual encouraging words, and even extempornry 
 prayer. " lUit there is a dilForenco however." She does not tru.'^t tho 
 Mew life in the soul to tho storms of feeling only, for the development 
 of its fibre; she acts on the [.'riuciiilo that if t<i live one must breatiie, so 
 also one luust have the solid food of life— even the "Bread of life." 
 
• ■' LETTER NO. 14 
 
 Dear Sir, — I beg to conclude my observations on the above tract. 
 
 Methodist, — " When Methodists become Episcopalians, it is generally 
 because they have lost religious life, and want to get into a church where 
 they can dance, jilay cards, and attend the theatre, and have the credit 
 of being church members." 
 
 Comment, — T do not see how these three amusements necessarily 
 involve any moral or spiritual deterioration irhcu imUdged in under proper 
 restriction. I do not see how indulgtniro in a game of cards at home, or 
 in a private dance with proper company, (^r attendance at a theatre wlien 
 proi)er plays and proper actors only may be seen, must necessarily 
 lead to a " loss of religious life." Tliere is, no doubt, a danger of amuse- 
 ments of an?/ K?)d being made so engrossing as to interfere with holier 
 things, but when properh/ pursued, they may aid the christian life. Even 
 the popular games of chess and drauixhts, innocientin tliemselves, may be 
 abused. But I do not propose discussing amusements. I simply atlirm 
 that the English church neither admits men to her fold nor to the Holy 
 Communion lightly, hastily, and with little scrutiny, as Un\ minutes 
 reading of her Prayer Book will testify. And further, that the standard 
 of practical religion appears to be at least as high in the Church as in 
 Methodism. Finally that there must be some otlier reasons than those 
 you name for " jNIethodists liecoming Episcopalians" as it is a well known 
 fact that Methodists themselves, " dance, i)lay cards, and attend theatres," 
 and indulge in other amus(Mnents besides, yet all the while "have the 
 credit of being church meml)ers." So that your objection to the church 
 comes from one of those who " understand neither what they say, nor 
 whereof they ailirm." 
 
 Methodist, — " Many of your ministers seem more anxious to prose- 
 lyte members of other churches, than to lead the worldly and unconverted 
 members of their own church to a saving knowledge of Christ." 
 
 Comment, — Experience has proved that the clergyman who is 
 careless of his own flock is generally too indolent to attempt to " proselyte 
 members of other churches." The real (ujrjremre v.'ork is done by the 
 men who are most " anxious " about their own people. 
 
 But the clergyman who rests perfectly contented with retaining the 
 allegiance of his own j)eo])le appears to me to fall short in the perfornianc^e 
 of his duty. The clergy are bound to extend the limits of the church in 
 every direction ; they are not justified in leaving outsiders to remain 
 outside, but are bound to endeavour to bring them in. They must, in 
 the words of the Gospel, go out into the streets and lanes, t( the hedges 
 and by-ways, and compel men to (^ome in. But when done by the old 
 church this work is not commendable 1 Nevertheless whatever measure 
 of success Methodism has attained, it must be largely set down to its 
 
 ^H 
 
 
" WHY I AM A METHODIST." 
 
 4« 
 
 it H 
 
 as^TossivenPsa oonpled with the indifference of the church. But now 
 that the liitter has "1iu('1<1<h1 on her armour" audherome agijressive, 
 working with unexanijiled success, she is nuide the subject of attack. 
 
 But notwithstandintr tlieso attacks slie evidently intends l^oldly and 
 fearlessly asscrtiu".' and maiiitaiuing lier position, seeking occasion to tell 
 the wortli of her irrand inlieritance to every list^^'ning ear. It has been 
 too ]f)ng tlie fashion to speak of her claims with bated breath, for lear of 
 giving oflence to others I Jhit this semi-apoli v'izing attitude is happily 
 giving place to a more courageous one even to tlu; proclaiming of her 
 l)rinciples from "the hous(^ toj)." J'ut. much as has been done, far more 
 remains to be done, and only continueil aggressiveness can do it. 
 
 Methodist, — " 1 have never known a Methodist minister to go to 
 your church from conviction about doctrine or discipline. It is commonly 
 because men of small talents are more in demand, and get a better 
 position in your church than they could get in the Methodist church; 
 sometimes for less worthy reasons." 
 
 Comment, — This is a severe judgment to pass on the vast majority of 
 the men wl)o have come from INIethodism into the Church. The reverse 
 ofwliat you say is much nearer to tlu^ truth. However, it is quite 
 possible that a few have come over from motives other than "conviction," 
 us we have been "bitten" occasionally. 
 
 But it is not your men of "small talents " that "commonly" find 
 their way into the English church, as such have little hojie of passing 
 even the examination for Deacon's orh'rs without previous special read- 
 ing in addition to the Dir'niit;/ course. 1 have but little doubt if such men 
 as l)r. (*slM)rn chanced to see your statiMuent tlu^v would condemn it in 
 unmeasured terms. This aged and iulluiuitial preacher joined the 
 English church two years ago. But he couUl not have left 3Iethodism 
 because of " small talents" or to "better his position," as he was a 
 President of one of the four iNIethodist colleges in ]:>ngland. And I hope 
 this hoary headed man may bo excepted from the "less worthy reason" 
 motive. 
 
 
 A couple of years ago one of your organs in England — the M'lhodhi — 
 said: " The list ot ministerial resignations is longer this year than usual. 
 Various causes have oi)erated to lead men to retire from our church. 
 These causes in nearly all cases are ilnrtrinr or admivintrutioh. and not 
 
 moral. Two have been touched with High church views we refer 
 
 to I. P. Napier, B. A., and J. Stephenson, M. A. They are men ofahilify, 
 ndlurr, and cxpcrinirc, and we regret their loss. Several young inen have 
 resigned because the prospect of emi)l(\vment is uu' ertain." This paper 
 knows better than to attribute your "ministerial resignations" as "com- 
 monly " due to the reasons you luime or even to ''less worthy" ones 
 whatever they are ; but it frankly sets down the causes as being those 
 you " have never known," namely, " doctrine or administration." 
 
 But a word as to the clergy of "small talents" in the English church 
 as compared with the " jNIethodist ministry." I may at once admit that 
 among your men may he found some learned preachers, but when you say 
 that the clergy of the English church are Zts.s learned as a body than your 
 own " ministry," one does not know whether to smile at or to pity such a 
 glaring want of knowledge of the actual facts. 
 
4G 
 
 "W'llY I A:\r A METIIODIST." 
 
 ■ ■• It t^ould bo intorostinp, had I the time, to 'omi>flre the literft- 
 tUTO prfxluced ]>y your prcacliors witli even .1 titt of tliat produced 
 by the clurjjry. llii\<' yoii j)r(Khic('(l anylhinir thiit >':i t take tlic nluco of 
 or com pare with " I'l-arson (Hi tho Creed," " Ijuttler's Arialo<_'V," Y'urrar's 
 "Chriotian ^Ministry," Wordswc^th's "Creek Trstaiueiit,"' West^-ott's 
 "Textual Criticism," Tiisey (ni " Iho IMumr I'rophet.s," Tusey's "J)ovo- 
 tional Jjibrary," luit to iiaiiu; a tew cil'tlK! vdluiiuudu-! wiitinirs of T.iddon, 
 Littlodale, JihuU, Sadler, and a thousand and ono others whose writings 
 are educating most of the Knj^lish aiieaking raee. 
 
 But more. When you want "Tlieoloj^y" for the " rrelinunary " 
 course of study for your "cainUdates," when; do yr.u !.'et it hut in tho 
 writings of a i'liurch nj Kii'jl<n,d divine, that is, "John Wi-sley's sermons." 
 And no " ?io<t's f//t tlic^Vw Tcstdhiait" are of hindinj^ oldigatiou on your 
 preachers .«iavo those of tho aI)ove named Cliurcli of iMitrland divine. 
 Again, when you want a clear, full, and reliable exposition of the Creed 
 of Christendom for your candidates of the " third year's course," yc^i have 
 to dig for it in a (.'Inirch of Eixjltnnl inb>r, namely, " I'earson on the Creed." 
 I will conclude with the opinions of a few outsiders. Your own Dr. PojK) 
 Bald at the Coiderence at Hull, in 18S0, that " llic Cliiirdi cf J-jh;/((V(I had tho 
 rlclu'Hl (licdiogi/ in Christendom." The cek'hrated J)r. Chalmers, of Scot- 
 land, once said: " To the Knglish Church, the theological literature of our 
 nation stands indebted for her best act|nisitions. And we hold it a 
 refreshing spectacU", at any time that meagre Socianianisn jiours forth a 
 new supply of tli}ii)ancies and ernirs, when we beliold,as we have done, 
 unarmed champion come forth in full oijuipment, from some high and 
 lettered retreat of that noble hierarchy... under her venerablf? auspices, the 
 battles of orthodoxy have been fought; that, in this holy warlare, they 
 arc her sons and her scholars, who are ever loreniost in the tight, ready 
 at all times to face the threatened mischief, and by the weight of their 
 erudition to overthrow it." And the hev. J. S. AVilson, in his " sernuui 
 preached before the I'ro. Synod of Dumfries" and entitled "A i)lea for a 
 learned ^Ministry." says: "It is well that our beloved and vt'U'.'rated 
 sister, the Ciiurch of iMigland, has out of her richer fulness supplied tho 
 intellectual wants and satisfied the cravings for higher culture of lier 
 poorer sister in the north." Life-lOd. of the Christian ^linistry, p, 2G7. 
 
 ' Methodist. — "I am not speaking against the Church of iMigland, 
 Vhen 1 condi'inn the sacramenlarian theories and i>riestly jiretensions 
 which are undermining the Protestantism of that church. Tlu> learning 
 or sincerity of some men who liavt- held these notions, should not induce 
 us to accept them, unless they can be ]iroved by the Word of Cod." 
 
 Comment, — In the first place let me tell you that the Church of 
 England is not Protestant in the popular acceptatifui of tiiat word, never 
 has been, and I trust never will be. And the reason, without going into 
 j)articulars, is twofold. (L)" What Protestants, as Protestants, disbelieve 
 in, that the church b(dieves in; and (!'.) What Protestants, as Proti^st- 
 ants, hold, that the Church of I-lngland protests against. Take it wdnc^h 
 way you like, positively or n(\<xatively, and the fact is the same. Wa 
 have no claim to the epithet Protestant." Nowhere in the Prayer B(X)k, 
 nowhere in tlie articles, does the church sjieak of herself as Protestant. 
 ?so, the church is CatltoUc, and so she delights to repeat the word, "I 
 l)elieve in the Holy Catli<iJic Church;" "I bcdieve in one Oitliolir and 
 Apostolic Church:" "whosoever will be saved, be lore all things it is 
 neccssrry that he hold the ('(illm/lr faith;" "And the Oitltolic faith is 
 this;" "This is the Ctt(lii>/ic Faith, which, except a man believe taithfully 
 lie cannot be saved." She is not Protestant, and thcrel(jre nowhere 
 e:nj)loys tlie tern. Her creed is not one of inyatioua, but of (ip-nnatwns. 
 
 I H 
 
 I "» 
 
"VvTIV I AM 
 
 A METiroDIST." 
 
 4T 
 
 M 
 
 I "f 
 
 In Iho Hncoiid i»l:u'0 I JiK;y tell you tluit the clmrrli is hotli siirra* 
 mental and Hiifninlntal wliioli I jtrcsuino is wliat voa (.'onilcnin in Uk? 
 words " 8a<'ra!iu'iilarian tlit-orics and |>ri('Htly iri'tt'nsions" — "notions,* 
 you say, " lirld l)y sonic learned and sini'tTc tuon "' in the ehnndi, hut 
 fiirniin^; no part <.l" her system. This is jirefisely one of the reasons wiiy 
 I have said that tho (ihnr-li is vt I'rotcstant, ht'causo, beiny .sacratnental 
 and sai'erdotal, slie holds wiiat I'n'iestants.as I'rutestants, protest a^.'ain,st. 
 l>id time allow I mi^rht eslaMish hersarrameidal and sai'erdotal i'harai't(»r 
 frnm tlu! I'rayor J>ook and <'tln!r rtili'Mal iloeument-* whieU only contirm 
 V hat the llev. A. .1. iJray says in h.is sermon on preaching;. Ho says: 
 '•'i'lK! Kitiscopal church is muinly sacramental. 1 say mainly, hociiuse, 
 uhilo in the 'jreat centres ( f pnpuhitioii she one 'Urau'cs preaching;, while 
 Hhe pays most marked resjH»ct, to (doqiieni-e anil fervour, while ,she ih 
 careful to promote j-'reat preachers to conimnndinj: positionH, she lays 
 more stress upou the sa'Tamental services. The sacrauients are the life 
 and priory of the lOuLdish church, and jireachintr is hut an adjunct." And 
 the New TestanuMit is jxTvaded with SaiTamenttdisiu — which simply 
 means the ^'raci- of the SaiTaminls, iloMing Irom the use (.f them as the 
 princijile means of yrace in the church. One or two examples must 
 suliiee, '' l''.xce[)t a man he h( rn of vaterand of the Spirit/' saiil Christ, 
 " he caimot enter into tliO kinrdi ni of (J. id." .J(.hn iii., :?-5. " llei.)(Mit," 
 said St. I'eter, "and hi^ l'a|'tiz.>d for the remission cf sins." Acts ii., :-tS. 
 And St. Paul, " I'.urieil with him in haj'tism, wherein akso yo are risen 
 ■with him thr»u;.;h the faith of the operation of God, Who hath raisc^d hini 
 from the dead." (dl. ii., 12. "Tlu> cup ( f l>le.-;r>in_' whicii we bless, is it 
 not the conimunion of the lilood of Christ, the bread which wo break, is 
 it not the communion of the body of C'lirist." I. Cor. x. I'l. 
 
 And a.s to Sacerdotalism. The f 'hurch of l".u:;laud certainly prnfessas, 
 "wiien she ai'j)oints men lo the ministerial ollice, \o confer in a very 
 ftijlemn manner, what you term "priestly pretensions" or sacerdouU 
 jx)Werd. The Bishop aildre.-^-ses to every man whom la; admits to the 
 priestluKxl tlu'se wonls: " K'eceivt' the Holy (Ihost for the olliw and work 
 of a priest in th(! ('hurch of (in I, now committed niito thee by the imposi- 
 tion of our hands. \Vh</He «ins th(>u dost for;_'ive, they are forgiven; and 
 whose aiiLS tlu.u dost retuin, they are retnined. And be thou a faithful 
 Ihsiienser of the* Word of God, an<l of His Sacraments." Of (Xjurse it 
 will readily wcur to you that this commission is in substance the words 
 of St John, XX., 2L*, 2\\. The t:hurch of iMiudand believes that the minis- 
 try which Christ established will subsist, in its inte>.'rity, till His second 
 dooming; and neither aUerin^' nor amendin;j; the ))k!ssed words of her 
 Divine llea<l, incorporates them into lu>r Ordinal, elainung the powers 
 w iiich His Words convey for her I'riests. So that . lese socalled " notionfl " 
 are not merely the " notions " of " k^arned and sincere men " within the 
 English Oliurch, but they are jiart other very Self. U you hav not been 
 ** iiiduced to accept them " it is not because they lack the supjor. of "Ciod'a 
 Word." . 
 
 Methodist, — "No doubt there are nvl'i.) which arise from existing 
 divisions ; yet I (irmly believe that all these evani?elical churches havo a 
 place in God's plana, and are doing imiiortant work." 
 
 ~- Comment,— Then you "iirnily believe" that there are "evils" in 
 "God's plans!" Now, I also tirmly beli tvethat "evils arise from existing? 
 divisions," but I do not believe that " all tnese evan'.relical churches have a 
 place in God's Plan," as that Plan is revealed in Holy Writ. I believe 
 that "Christ is Head over all thiuL's to the Clrarch. whieh is \\\h Body." 
 
 
 \.,£ 
 
 ^1. 2:1. 
 
 AikI I furtl'.er believe that the " Ixxiy "can no nujre bo 
 
48 
 
 " WHY I AM A METHODIST." 
 
 dividod thiui tlio " 1 loud." And I still further holicvo thut us thori' in l)ut 
 "Onr Spirit, (}n> I...rd, (hici'iuth, (hi> \kiiI\hu\, nn ih, n Ix ))Ut <)ii> liofh/." 
 pfHu iv., 4. In uildition tf) this I liolicvt- tiiiit th(^ littlo pro^rrcsH nuide 
 in tho "iinportnnt work" oloviinp'lizin^' tlu> wurld is in u jin'iit niciisnro 
 dne to(Hir " oxintintr divi.siDnH." Tlio liciitluMi soo oloiirly cnoujili tliiit 
 All our "cvunK'dic'iil ciiurclies" cannot Imvo a " i)la('o in (nxl'H IMiin," 
 and HO thny roj(H:t tlio dnzcu or niorc! ( iospclH pn'tidit'd to tln'ni.Ht'ndiii)^ us 
 homo tf) decido as to what C'hristianity really is, and wiii-n \v»' have 
 ourselves a^nnMl as to what it is, then they will" "holievc " ns. In order 
 that the world may not only "heliiive" liut hinnr that Ho has boon sent 
 by the Father, wo must have the Lord's own chosen ((videnco of the 
 Goflpel's truth— we must ho (hi,, and tlien " imparhtiit work " will ho done 
 such as the wftrld has nut hehold since the lirst a^es of the church. 
 
 Methodist,— "liut I cannot think it riifht, v/hilo infidelity is assailing 
 the foundation truths of reli}.'ion, Jind vice and sin are enslaving' myriads, 
 and the call from heathen lands is so ur;;ent — that men, who claim to l)0 
 ministers of Christ, should spend their time disparay;in}j; other churches, 
 and niairnifyin^ tlio claims of their own donomination and tho importance 
 of external rites." . • 
 
 Comment, — This is a mere oratorical flourish intended to divert 
 attention from your own conduct. For j)ray. what else were you endea- 
 vouring to do when writing' your tract hut " disparaj.'ing" the English 
 Church and "magnifying the claims of your own denominatiou " — 
 Methodism. One should practise what they preach. 
 
 I have now reached your six reasons for l)eiug a Methodist. Except- 
 the fourth, they call f( 
 given by persons for being 
 
 ing the fourth, they call for no sjjoc^ial notice, an tlie same reasons are 
 
 ig (Jhristians of otlier names. 
 
 " I am a Methodist^ because they teach all the doctrines of the Bible 
 faithfully and with power from on High." 
 
 Cbmment, — This reason is not " all Gospel." One or two doctrines or 
 things may be named which are not " taught" though sanctioned by the 
 Bible. 
 
 Baptismal regeneration. Titus iii., 5; John iii., 3, 5. 
 
 That " one of the principles of the doctrine of Christ" is " the laying 
 on of hands" in Holy Confirmation. Heb. yi., 1, 2; Acts viii., 17; xix.,6. 
 That "no man" may assume the functions of the priesthood unles.g 
 "called of God as was Aaron." Heb. v., 4. 
 
 And I find on referring to your Book of Discipline that Methodism 
 has mutilated the Creed: for, when asking assent to it by persons about 
 to be baptized, the article, " ffe descended into hell" — is omitted. Thus 
 ignoring the following passages of Scripture : Acts ii., 3; St. Luke xxiii., 
 43; St. John ^x., 17; Eph. iv., 9; I. St. Peter iii., 19. 
 
 And to give but one instance of the other side of the picture, I may 
 luime one "doctrine" which is held, though no where to be found in the 
 Bible — that a man is to be "laid aside," "excluded" from the church of 
 God, because he has refused to attend "class meetings." B. of D. p, 32. 
 
 All of which, instead of being a reason why you are a " Methodist," 
 should be suflBcient to ifidtto« you to renowice Methodism. 
 
 • I have now ccaieiuded my reply to your tract. I fully expected to 
 have given a "bird's eye view " of the more important things touched on 
 in these letWn, but that BA«0t be left fer lay iMxt and final letter. 
 
 » 
 
 
LETTER NO. 15. 
 
 V 
 
 
 Pi:\i! SiK, "My work is driiwiii;,' to u cIohi!, mid Ix^foro T tako lojiNv 
 (if tho iUitliur of tlio tnu't ('iititled uh iil)ovo, 1 would ask liini to j.'lunre 
 back with lmo at tim ^rroinid panHed ovur in tlu? coursi? of thi'so letters. It 
 may be of servie*! t(t tlie iiitereste<l reader to j^roiip tovretlu^rsome of th« 
 j»riii(iital tliiii;;s poinied out in replyimr to the tract in question, wliicii I 
 now |»ro<eed to do, the nninl)er at the i'ikI of each i)ara,:ra|>h indicalinvr 
 the letter in whicii the ar^^umonta or facets sujtportint^ the parlicuhir 
 Hunnnary may bo fouiul. 
 
 I. 'i'liat tiie iMi^rlish Cjiurch in retair.!!'.;^ tlie nsi; of a Litur^iy in 
 j)ubhc worsliii), has recoyni/ed tlie " royal jiriusthood" of the laity, to take 
 active, audible part in the service of the Sanctuary, thus sec-urinj,' the 
 liberty of the individual. — I. 
 
 II. That on the t(^stinlony of Wesley. Adam Clarke, and leadinj; men 
 of some of the i'rotestant bodies, the l-iturj-'y of the Kn;j:lish church is 
 "siTiptural," "rich," " venerable," and "stands next to the Hible itscdf."-!. 
 
 III. That following; the (^xainpU; of the early Apostolic church, the 
 Knt^lish ("biircb jirovides for at least a vrckhi celebration of the Holy 
 ('oinmunioii, thus niakin<: .uple provision for the sustaining and nour- 
 ishinjj of the spiritual life.— 1. 
 
 JV. That in addressiiii: all broujilit into covenant relationship with 
 (:n)d in Holy J>a|ttisiii as "children of (hkI," and answerable for grace tin it 
 received, she simply adopts the JJible mode. — L'. 
 
 V. That the Miiglish Church insists upon the necessity of a true 
 repentanc(», and proclaims with no uncertain .sound that "without holi- 
 ness no man shall see the Lord." — 2. 
 
 VI, That in mappin,ir out the Christian year as set forth in the 
 Prayer Book, the English Church falls in with the ^lind of the Spirit as 
 to the form in which the (iosj)el of Christ shall be presented io man — 
 that it shall be presented in that particuilar form in which it is set forth 
 in Holy Scripture. — 3 
 
 V'll. That foreseeing the liability of man to err, the English Church 
 has made very remarkable provision to preserve "the projtortion of faith" 
 assigning to each lUxttrine its proper place and proportionate value, thus 
 "righily dividing the word."— 3. 
 
 Yli 1. That in adhering closely to Scripture the English Church tells 
 her children that the jireparation for Heaven is a task for which the 
 longest life is short, and that we must "endure unto the end" if we 
 would be saved. — 4. 
 
 IX. That in leaving the English Church yon set at nought one of 
 the fundamental principles of AVesley — the founder of "NVe.sleyan Metho- 
 dism — who shortly before his death declared be "lived and died" a 
 churchman, and solemnly implored his followers notwithstanding all 
 temptations to the contrary, to remain " Church of England men." o. 
 
 X. That the " Methotlist church," being composed only of ri'liyinus 
 men or rrliyioui^lif dixjwsed men, as described in the Book of Discipline, is 
 directly tjontrary to the Church of Christ, which Holy Scripture de- 
 clares to l>e composed of " good " and " bad," " wheat " and " tares." — 5. 
 
60 
 
 "WHY 1 AM A METHODIST." 
 
 XL That in holding merely the suhjcclhx view of the Church you 
 have tii)i)arently lost si^ht of the other and more important one — the 
 objective — the aspei't as it refers to Christ, and conseiiuently you have 
 failed to realize the importance of preserving the oneness of Christ's Body 
 Mystical. — 6 
 
 XI I. That in heseechinj? her children to "come to Christ." the Eng- 
 lish Church tells them how and where to come to Him — in all the Divinely 
 appointed Means of Grace, in His Mystical Body. — 0. 
 
 XIII. That in assijrning to Class Meetings the position as set forth 
 in the B. of D., INIethodism has exalted a purely l.uman invention above 
 a holy life, and the Divinely appointed Means of Grace. — 0. 
 
 XIV. That you were most uncharitable in charging believers in 
 Baptismal Regeneration as " ignorant of spiritiuil religion," your shaft in 
 its course )iitting John Wesley and J odern Methodism.— 6. 
 
 XV. That in charging churchmen as having the " form of Godliness, 
 but denying the power thereof." and that by "associating witli such 
 people " you " would b*. more likely to be led into worldly folly than 
 helped heavenward," you violated that charity which "thinketh no evil" 
 and grossly slandered a large body of Christians. — 7. 
 
 XVI. That Holy Baptism is the Divinely apjMiinted way of entering 
 the Church of God, Wesley and your own baptismal otlice witnessing to 
 the same thing. — 7. 
 
 XVII. Tliat the Ministry which God appointed for His Church, 
 both under the Old and New Dispensations, consisted of three orders, and 
 consociuently neither tiro nor ove nrv or can be suflicient. — 8. 
 
 XVIII. Tiiat the authority to ordain was vested in the highest or 
 Apostolic order by Christ Himself, and tliat lie provided for the perpetu- 
 ation of His Mini.>try on the principle of Apostolic Succession. — 8. 
 
 XIX. That during her existence of eighteen centuries, the Church 
 of England has been a faithful witness to these Divine principles, most 
 firmly l)elieving in and acting upon them to this day. — 8. 
 
 XX. That Wesley firndy held the sa^ne principles. — 8. 
 
 XXI. That the Apostolic ofHce is still in existence in this year of 
 grace 1885, otherwise Christ's own promise has failed. — 8. 
 
 XXII. That Episcopacy is necessary because of Divine Institution, 
 and because God's church has been governed in that way for over 3,000 
 years. — 8. 
 
 XXIII. That the Episcopal form of church Government was the only 
 one known to Christianity for the first 1,500 years of the Christian era. — 8. 
 
 XXIV. That in point of fact Methodism firmly holds a succession of 
 some sort as essential, allowing no ?tn-" ordained " p^rson to administer the 
 Lord's Supper; but that this succession having begun with men without 
 Divine authority to confer Divine authority, is not Apostolic. — 8. 
 
 XXV. That while " all may go directly to Christ," yet, as Wesley 
 contends, we are to wait for God's Grace in the Means of Grace which He 
 has appointed, of which means He has appointed certain of our fellow- 
 men to be the administrators. — 9. 
 
 XXVI. That there is a Divinely appointed channel for God's Grace 
 to flow from Him into the individual, and that God's Church is its 
 Divinely appointed Reservoir on earth. — 9. 
 
 XXVII. That as a rule God has always dealt with men through men, 
 thus putting " human agency between man and his Maker." — 9. 
 
 XXVIII. That while you strongly condemned the "standing be- 
 tween " principle in the English Church, it was found to exist to a still 
 greater extent in Methodism. — 9. 
 
 XXIX. That God commissions men to speak or act in His name in 
 one of two ways, mediately or immediately ', that the " Methodist ministry" 
 has not been commissioned in either of these ways, and therefore must 
 
 H 
 
 r\ 
 
"WHY I AM A METHODIST." 
 
 51 
 
 low- 
 
 Irace 
 
 its 
 
 icn, 
 
 be- 
 I still 
 
 |e in 
 
 try" 
 
 lUSt 
 
 H 
 
 M 
 
 be set down as "prirstly pntnidirs" when they presume to administer the 
 Sacrainoiit of Holy Coinnninioii.— 10. 
 
 XXX. That Wesley rejjfarded the preacliers he appointed as lay 
 prea<'hers, and not as (hily ordained men with authority to administer 
 the Sacraments of Christ's Church. — 10. 
 
 XXXT. That as a matter of fact tlio Wesleyan body in Enjiland had 
 no kind (»f ordination whatever up to iSoO when it was " voted hack," and 
 conseijuently the "ordainers" of that year were but laymen, without 
 authority to confer ministerial powers. — 10. 
 
 XXXII. That the church " uiuty " contemplated by our Lord was 
 not merely an " invisible" one, which lie alone could see, but an outward 
 visiblf unity which alone the imrld could see. — 11. 
 
 XXXIII. That "corporate unity " has been recently acUnowledjred 
 as " essential" by the Canadian Methodists, though you luive branded it 
 as "Koruish and unscriptural." — 11. 
 
 XXXIV. That Methodism does not " cc>ntinue in the Apostles' fel- 
 lowsliip," but has created a new fellowship ot its own, which is not 
 ApoKlolic. — 11. 
 
 XXXV. That while there exists s<'hools of thou<;ht within the Entr- 
 lish Church, yet no new " fellowship" is created, but her (nearly) L'l,0(Hi,0tiO 
 laity 1 nd :>0,000 clergy "continue" in the same " Apostolic fellowship." — 12. 
 
 'XXXVl. That in the En}.disli Church there isOrt:ani(; Unity in diver- 
 sity, whiU^ in ^Methodism there is diversity without Organic Unity. — J2. 
 
 XXXVII. That John Wesley was a High t^hun^hman. — V2. 
 
 XXXVIII. That one of the qualitications of the early Methodist 
 preachers was to attend "church and sacraments" — to love and never 
 separate from her. — 12. 
 
 XXXIX. That on the first occasion of a preacher administering 
 the Sacraments, he was taken to task by Wesley and warned not to re- 
 peat the oti'ence unless lu^ wished to leave Methodism. — 12. 
 
 XL. That no "deeds" of Wesley contiunplate secession from the 
 English Churi'h or provide for tlie administration of the Sacraments. — 12. 
 
 XLI. That Wesley intended the Methodist society to be mere'y a 
 societv or religious order within the English Church, and not an independ- 
 ent body.— 12. 
 
 Xbll. That on the testimony of such men as Drs. Kigg, Pope, and 
 Osborne, Methodism is a declining body in England, large numbers being 
 absorbed in the Church of England. — 12. 
 
 XLllI. That a similar morement has set in both in the United 
 States and Canada, as seen in the fact that large numbers of Methodist 
 preachers apply for Holy Orders in the Church. — 12. 
 
 XLIV. That on the testimony of leading English Methodists and 
 others, there is nothing that can compare with the revival of religion 
 within the English Church, that she has a profound hold of the English 
 people, and that a great future is in store for her.— 12. 
 
 XliV. That Weslsy towards thf> close of his life declared he held 
 precisely the same doctrine then as he had held for 50 years before. — 13. 
 
 XLVI. That there is perfect agreement between .lohn Wesley and 
 the most advanced churchmen of the present day as to the practical ap- 
 plication of the doctrine of Baptism. — 13. 
 
 XLVll. That Wesley tirmly held the doctrine of Baptismal regen- 
 eratien. — 13. 
 
 XLVllL 'ITiat in denouncing Baptismal Regeneration as a ''dan- 
 gerous heresy " your accusation was really shot at the Holy Scriptures 
 and God Who inspired them. — 13. 
 
 XLIX. That the doctrine of Baptismal Re^jeneration has not a 
 " dangerous " tendency when taught and applied as it is in Holy Scrip- 
 ture and by the Ciiurch. — 13. 
 
 ...m^tu.- 
 

 " WHY I AM A METHODIST." 
 
 L. That very few, if any, of the English Church clergy secede to Meth- 
 odism, and that the leakage of tlie laity is being effectually stopped. — 13. 
 LI. That perhaps the secret of so many attacks being made on the 
 €hur(;h is the fact that she is marching forward with unexampled success, 
 leaving many competitors beliind. — 14. 
 
 LII. That as a rule they are men of " ability " and " culture " who 
 leave INIethodism for the Church. — 14. 
 
 LIII. Tliat Methodism is indebted to the English church for most 
 of the " tiieology " for its "candidates," as laid down in tlie course of 
 study. — 14. 
 
 LIV. Tliat on the testimony of outsiders the theological literature 
 of a (country like Scotland stands indebted to the English Church for its 
 best ac(iuisitions: that in the battles lurihe maintenance of the Faith her 
 sons and scholars lead the way. — 14. 
 
 liV. That the English Church is nni Protestant in the common accep- 
 tation f)f that word, but Catholic. — 14. 
 
 LVI. That the Sacramental system is an essential part of the Eng- 
 lish Churcl),an(l that it rests on the authority of (lod's Word.— 14. 
 
 LVII. Tluit Methodism does not "teach all the doctrines of the 
 Bible ; " that it has mutiUitid tlie creed of Christendom and ignored many 
 passatres of Scripture ; and tiiat it imposes the clans-nurthKj test of which 
 the I')ible knows nothing. — 14. 
 
 I>ut to tlraw to a (sonclusion. I have completed the task undertaken 
 some time ago. I^ine after line, and paragraph after paragraph of your 
 tract luive l)etin dealt with, and I trust my answers liave been kindly 
 tliougli courageously stutcMl. If I have not written convincingly enough 
 to induce you, m; lear sir, to return to the bosom of your rightful Spirit- 
 ual Mother, I trust enougli has been produced to convince you tliat a 
 churchman has very much more tf> say than you ever dreamed of -assum- 
 ing your tract to represent your knowledge of our side of tlie case. 
 
 !My great object hovviner in writing these letters, besides defending 
 the church to which I owe so much, has ])een to strengthen those of my 
 brethren who need it, to stimulate the desire to investigate their own 
 j)osition, tliat it is one which no mere stroke of thf i)en can overthrow, 
 because based on Catholic and Apostolic ground, and conlirmed by the 
 voice of Gou as revealed in His Word. If this humble effort should thus 
 prove useful I shall not have altogether written in vain. 
 
 I must, in closing, state in answer to my Methodist friends who think 
 these letters should not have appeared, that they lu.,ve been called forth 
 by an unjust attack made by one of themselves upon the Church of Eng- 
 land ; that if the attack had not been made, this defence should not have 
 ajjpeared. And if in tlie course of the defence, Methodism has been 
 somewhat unmasked, I am not to blame. 
 
 One word more. I cannot, Mr. E<li tor, conclude these letters without 
 
 {niblicly acknowledgirig your great kindness, a kindness all the greater 
 )ecause I believe you have not always agreed with me, in permitting me 
 to si)eak to a wide circle of readers, and to place before many of them, 
 perhaps for the first time, the church (irgumiiittoii limited extent, and the 
 relation that John AVesley intended Methodism should have to the Church 
 of England. 
 
 Tliat this liumble effort may be to the advancement of God's glory, 
 and the good of His church, is the earnest prayer of 
 
 Yours, very gratefully, 
 
 Churchman. 
 
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