A
LECTURE ON METHODISM,
IK CONNECTION WITH
T J ! E G R E A T III 0 N W H E E L ;
BEING!
Jl Jjrief gUincto of tju Sou.
BY
T. B. IIABBEN,
of iiijs euoaaiA concmiiicc.
^asljmllc, ®cnn.:
rUBETSHED FOR THE AUTHOR
S T E VENSON AND 0 W E N.
185 0.
1> V
LECTURE ON METHODISM,
IN CONNECTION WITH
THE GEEAT IRON WHEEL;
|i §mf lUJmto 0f i§[£ Sanu.
T. B. IIARBEN,
GF THE GEORGIA CONFERENCE,
Kastytrilie, ££enm:
PUBLISHED FOR THE AUTffOR
BY STEVENSON AND OWEN,
1856.
PRINTED BY A. A. STITT,
SOUTHERN METHODIST PUBLISHING HOUSE, NASHVILLE, TENN.
A LECTURE ON METHODISM.
It is quite generally known that a book styled " The Great
Iron Wheel/' published by J. It. Graves, of Tennessee, con¬
tains numerous charges of a very serious nature against the
Methodist Episcopal Church, South; involving not only the
character of her government, but also that of her members,
both clergy and laity, male and female. It is further known
that several associations of the Baptist Church, and many
Baptist ministers, have recommended this work to the people
at large, advising the reading and promoting the circulation of
the same. It is also known that the Cherokee Baptist Con¬
vention, held at Cedar Town, in the bounds of my circuit,
have passed a resolution recommending this Iron Wheel.
Thus have the foes of Methodism yielded, virtually at least,
their hearty support to the author of this book, and pro¬
nounced his charges just and valid.
These circumstances are such as to entitle this book to our
notice; and, considering my relation to the Church and to
society, as a minister of the gospel, I should do violence to
my most honest convictions of duty, were I not to open my
eyes to the subject before me, nor open my mouth in defence
of our Church. The defence which I make may be feeble,
but my circumstances and position, moving as I do from day
to day among our people, allow me to know what our enemies
are doing, and how they should be met; and whether or not
my own^ feeble effort avails any thing to oppose the flood of
slander and falsehood that has been turned loose through our
land against an innocent and unoffending people, I shall never¬
theless feel that I have discharged my duty to myself, to my
Church, and to God—a duty to our wives, our mothers, and
daughters, whose virtue and purity have been wantonly as-
(3)
4
LECTURE ON METHODISM.
sailed by laymen and ministers of a respectable Church. Nor
do I speak thus unadvisedly, guided and excited by secta¬
rian zeal and a vain enthusiasm, as some may suppose who
have not all the circumstances and facts of the case before
them. Having read the Iron Wheel, and examined it closely,
I am prepared to give it justice.
We therefore propose an examination of most of the lead¬
ing points of Mr. Graves's book.
As this, however, has been done in previous lectures at
Cedar Town, Cave Spring, Ga., and several other places within
my circuit, the present examination will be brief.
In order to make our argument as fair as possible, and to meet
Mr. Graves on his own ground, we shall use the old edition
of our Discipline invariably during this discussion, as Mr.
Graves resorted to that edition for all his extracts, as a basis
on which to build his arguments.
And now at the outset we remark, as before on other occa¬
sions, we make no war upon the Baptist Church : we humbly
trust a majority of that Church never have and never will en¬
dorse that slanderous book. To those who do not endorse,
recommend, or circulate the book; who, in the name of vir¬
tue, innocence, and truth, have repudiated the book; to such
we feel closely allied by every sentiment of our common
Christianity: a thousand ties, sacred as love, dear as life it¬
self, bind us together. Some of you whom I know, with
whom I have conversed, and prayed, and rejoiced, will be re¬
membered by me during my earthly probation; yea, I will
remember you at home, and abroad, and at the family altar,
and will ever bear your names to a throne of grace, with those
that are dearest and best. But notwithstanding my attach¬
ments for friends of any denomination, such attachments,
however dear, shall never be more sacred than duty, and the
general claims of truth and society.
Without further remarks, let us proceed to the investiga¬
tion. Mr. Graves charges that Methodism is Antichrist, a
mock Church, a rival of and designed to supplant the apos¬
tolic pattern of Church organization, a traitorous fold, etc.
These inferences are drawn mostly from the axioms he lays
down on pages 175, 176, of his book.
We submit to you his own words : " Can a Methodist min¬
ister say that Christ is his only master? he would assert
LECTURE ON METHODISM.
5
falsely. Let him look at his oath: he has solemnly abjured
Christ, and taken men for his masters—the presiding elders
and bishops. Are not Methodist ministers, then, in the most
odious sense, men-servers ? They are to do the will of their
masters, the bishops, in every respect, whatever, wherever,
and whenever it may be. A consolidated, clerical despotism;
a hierarchy of the most effective and powerful kind; it is
Antichrist: I unhesitatingly pronounce it Antichrist.
" The Catholic priest must reverence as well as obey his
superiors : so must a Methodist. But the Catholic is required
to reject the Bible as the only rule of his faith and practice,
and to swear his adhesion to the traditions, ordinances, disci¬
pline, and rules of his father the Pope, and his councils.
This we also consider impious. But Methodist ministers are
solemnly bound to do the same thing—to reject the Bible as
their only rule of faith and practice, and put the Discipline,
the Statute-book, the laws and traditions of the bishops and the
Conference, in its place. He is sworn, for he takes a solemn
oath, to place the Discipline above the Bible, as the Catholic
does the decisions of the Pope and his councils. See his
Discipline, page 50, and remember a Methodist preacher is
to mind every point, great and small, in the Methodist Disci¬
pline ; therefore you will need all the sense and grace you have.
" The Discipline is made, and he vows to make it, his Bible.
It is above the word of God to him. He is to obey the Dis¬
cipline in preference to the Bible. It is not for him to care
what Christ commands, for, above reading and prayer, he is
to do what his chief ministers command him.
" It is not for him to seek to please God, but his bishop
and clerical masters. Nor is he to be concerned for the glory
of God, but for Methodism. He may safely preach that there
are many non-essentials in the New Testament, but he must
hold and teach that there are none in the Discipline; for he
is pledged to observe every point, great and small, in it." See
Iron Wheel, pages 175, 176.
Again, on page 177, Mr. Graves declares we are bound to
obey; and to obey, is to serve; and to serve, is to worship.
u Hence, to obey the commands, behests, and arbitrary dic¬
tates of spiritual masters and rulers, called chief ministers, is
to serve them, to worship them; yielding that homage, reve¬
rence, and obedience due to Christ alone."
6
LECTURE ON METHODISM.
The following are the leading propositions embraced in the
foregoing:
1. That Methodist ministers have solemnly abjured Christ,
and taken men for their masters.
2. That they are sworn to reject the Bible as their only
rule of faith and practice, and to put the Discipline in place
of the Bible.
3. That they aye bound to worship the bishops.
Now, it becomes Mr. Graves to establish the foregoing pre¬
mises ; and if he fails to do so, of course the inferences from
them have no force whatever. Has he succeeded? We will
see.
He introduces, on page 172, a clause of the ordination-vow,
which he is pleased to style a solemn oath. The bishop asks :
" Will you reverently obey your chief ministers, unto whom
is committed the charge and government over you ; following,
with a glad mind and will, their godly admonitions, submit¬
ting yourself to their godly judgments ? Answer : I will do
so, the Lord being my helper." See Discipline, page 138.
But this is only a promise to take such advice, given us by
our more experienced brethren having the charge over us, as is
consistent with the word of God. " Godly admonitions:"
not one word is said of abjuring Christ, rejecting the Bible,
or worshipping the bishop; nor is such an inference legiti¬
mate from the above quotation. But Mr. Graves says, " to
obey is to serve, and to serve is to worship" Then it follows
that children are commanded to worship their parents, ser¬
vants to worship their masters, all of us to wo'rship those that
have rule over us, and especially should wives worship their
own husbands. But he cites us to Discipline, page 50 : "And
remember, a Methodist preacher is to mind every point, great
and small, in the Methodist Discipline: you will therefore
need all the sense and grace you have." This is advice given
to preachers, when received into full connection in the Annual
Conference, and signifies simply that preachers should be
careful to observe all the rules of the Church, which is the
duty of all Christians, of whatever order they may be; and
it is remarkable that this is all the evidence he even pretends
to bring in support of his propositions; and from these alone
he infers the anti- Christian and anti-scriptural character
and tendency of our Church.
Indeed, if the above premises are true, his conclusions are
LECTURE ON METHODISM.
7
correct; but we affirm them to be false in every particular,
and, in fact, they must be considered false until proven true ;
which has not been done, nor has the least shadow of testi¬
mony touching the case been brought forward. But as they
are of a serious nature, we will present the matter in its pro¬
per light, and prove them false.
In regard to the first item, we call your attention to the 1st,
2d, and 3d articles of our religion, found on pages 11, 12, of
our Discipline. We quote but the first:
" There is but one living and true God, everlasting, with¬
out body or parts, of infinite wisdom, power, and goodness,
the Maker and Preserver of all things, visible and invisible;
and in the unity of this Godhead there are three persons, of
one substance, power, and eternity—the Father, the Son, and
the Holy Ghost."
Here you find that, so far -from having solemnly abjured
Christ, he is declared to be of one substance, power, and
eternity with the Father; and in the second article Christ is
declared to be very God.
In regard to the second item, that we reject the Bible as
our only rule of faith and practice, we refer you to the 5th
article of our religion, (Discipline, page 12 :) " The Holy
Scriptures contain all tilings necessary to salvation; so that
whatsoever is not read therein, nor may be proved thereby, is
not to be required of any man, that it should be believed as
an article of faith, or be thought requisite or necessary to
salvation."
Again, page 26, Discipline : " These are the general rules
of our societies, all which we are taught of God to observe,
even in his written word, which is the only rule, and the
sufficient rule, both of our faith and practice."
Once more, Discipline, page 137. We quote from the or¬
dination-vow, which Graves pronounces a solemn oath : the
bishop asks, "Are you persuaded that the Holy Scriptures
contain sufficiently all doctrines required of necessity for eternal
salvation, through faith in Jesus Christ ? And are you deter¬
mined out of said Scriptures to instruct the people committed
to your charge, and to teach nothing as required of necessity
to eternal salvation, but that which you shall be persuaded
may be concluded and proved by the Scriptures ? Answer.
I am so persuaded, and have so determined, by God's grace."
8
LECTURE ON METHODISM.
It is clearly evident now to every candid mind that the
premises of J. It. Graves, in the above instance, are false in
every particular; and our proof of the fact is from the high¬
est and best authority—our Articles of Religion; our General
Rules, which are a part of our Constitution ; and our ordina¬
tion-vow, or, according to Graves, our " solemn oath." And
here it is remarkable that a portion of that vow has often been
quoted by Mr. Graves, but the part above given has not been
adduced by him in a solitary instance; for the evident reason,
it would have confuted his arguments, condemned his book,
and consigned its author, with itself, to merited disgrace, in¬
famy, and contempt. But even as it is, his deception and
perfidious management must blast for ever the book and its
author. To have referred to the above clauses of Discipline,
would have been to sap the very foundations of his arguments,
overturning the whole structure he had built on false asser¬
tions and assumptions, and showing too plainly to the world
his decided proclivity to slander and falsehood: hence he
passed them by unnoticed. But, alas for the shameless so¬
phist ! his treachery is detected, his book is doomed to early
destruction, and the name of its author will soon become a
memento only of shame and of folly.
His miserable trickery and cunning may spare him the
name of a fool; but who will not be forced to the conviction
that he is guilty of the meanest knavery, and, in the politest
language of Webster, of the basest and most malicious per¬
version of truth ?
But we proceed. Mr. Graves declares that Methodism is
" anti-American, anti-republican, dangerous to religion and
the religious liberty of this land, death to all the institutions
for which Washington fought and freemen died: a consoli¬
dated clerical despotism of the direst type."
These conclusions, with many others, he bases on certain
leading assumptions, which we propose to notice as we come
to them, giving you the pages of the Iron Wheel and the
Discipline. And first, on page 186, Iron Wheel, Graves
says, "I have said the authority of the bishop is supreme,"
and his power despotic : every part of Methodism is contrived
to give the bench of bishops an all-controlling, overwhelming
power over the whole system, to give it any direction they
please, as much as the despotic Emperor of Russia has over'
LECTURE ON METHODISM.
9
the Greek Church or over his own army." Again, on pages
189, 190 : " Can a more perfect centralization of power in the
hands of one man be conceived of, and that man responsible
to no one for the use of his authority? He elevates and de¬
grades when he pleases, and no one on earth has a right to
say, Why doest thou so ?" The above amounts to this :
1. That the bishop has all power, as a despot, without any
control from men, constitution, or laws.
2. That there is no tribunal before whom a bishop can be
brought to account for his actions.
These premises Graves affirms to be true : we affirm them
to be false.
Without bringing any proof of his assertions whatever, he
proceeds to argue the anti-American tendency of our Church
government, and to show its dangerous operation to our politi¬
cal freedom. But let us see, in the first place, whether or
not'the bishops are accountable to any tribunal for their con¬
duct, as all depends on this point.
We refer you to Discipline, pages 84, 85 :
" Question. To whom is a bishop amenable for his conduct ?
Answer. To the General Conference, who have power to ex¬
pel him for improper conduct, if they see it necessary."
Here we find not only a tribunal to whom the bishop is
accountable for his conduct, but,
1. That the very ministers whom he is said to govern so
oppressively, form that very tribunal; and their judgment
determines the character of each offence.
2. That they have power to expel the bishop, even for im¬
proper conduct, for which a lay member must first have pri¬
vate reproof, and may never be expelled, unless he wilfully
continues to violate our rules; whereas, the oppressive bishop
may be expelled even for the first offence.
3. That the bishop, when expelled, has no right of appeal:
a matter worthy of remark, which cannot be said of another
individual in all Methodism.
Thus we find Mr. Graves's assertion, so extreme and un¬
qualified, is without support, and is shamefully false and
unjust. The position of the bishop, far from having safe¬
guards thrown around it to protect him in the arbitrary exer¬
cise of power, has fewer immunities than the private mem¬
bership ; and here let me add, that no bishop in our Church,
10
LECTURE ON METHODISM.
from its organization to the present day, has ever been cen¬
sured, even for immoral conduct, by the General Conference
—a fact that speaks volumes for the wisdom, virtue, and
piety of our bishops, as well as the wisdom of our system of
government. But Mr. Graves, speaking of bishops, says, on
page 223 of his book, plainly committing a felo de se upon
his own arguments:
"I know that you can be disciplined by the General Con¬
ference alone, and I suppose that persons must belong to the
jurisdiction or government that can discipline them."
Again, on page 310, he says: "In the Methodist Episco¬
pal Church, the sovereignty resides in the whole body of travel¬
ling preachers in full connection. There is no limit to their
powers in the government of the Church, except what their
own sense of expediency, under the laws of the land, may
impose."
Now, we ask, can the sovereignty reside i'n the whole body
of travelling preachers in full connection, there being no limit
to their powers, the bishops being disciplined by the General
Conference, and yet the bishop be a despot, without control
from men, constitution, or laws ? It seems to us, to say no¬
thing of the plain and positive testimony from the Discipline,
that Graves has said enough in the last two instances to ut¬
terly confute all his former statements in reference to bishops.
But it clearly shows the little regard, if any, he has for truth,
and the criminal recklessness of the man. As we have now
proven his propositions false in regard to bishops, first by the
Discipline, and secondly by his own testimony, we now pro¬
ceed to examine him in regard to presiding elders, as this is
the next basis on which he endeavors to Build the anti-repub¬
licanism of Methodism. We refer you to Iron Wheel, pages
195,196:
" The presiding elder is the servant of the bishop. He
peculiarly belongs to the bishop as no other minister does.
He is chosen solely by the bishop; holds his office during the
pleasure of his master; can be dismissed at his master's plea¬
sure, for no reason except the royal pleasure of his lordship;
and his business is not to preach, to serve God; by no means;
that is not reckoned among his duties •, but to serve the
bishop in the character of a sub-overseer, as a spy and in¬
formant upon his brethren; and he is, for this exalted service,
LECTURE ON METHODISM.
11
allowed to share in the authority of his master during the
recess of Conference, and to he judge in the Quarterly Courts
of Appeals. This officer, from the very nature of his office
and work, is the most irresponsible character of any, in our
estimation, in the whole society.
" The presiding elder is of course selected as one of the
most pliant tools that can be found among all the ministers;
one that has the least principle, the least sense of honor or
shame, or he would scorn to become the sweep, the very serf
of the bishop or of any man—scorn to become the spy
and informant upon his brethren in the ministry; scorn to
exercise the mastery over them, so hostile to the express let¬
ter and the very spirit of the gospel.
" He is accounted to rulemver the Gentiles of his district;
and, like the under-rulers our Lord referred to in the text, he
exercises an insolent and oppressive lordship over the preach¬
ers under him, as every circuit-rider can testify, if he hap¬
pens not to be as pliant and crouching as his mighty lordship
desires.
" I am aware that it becomes me to prove this. I have
said the presiding elder is the sole creature and servant of
man, the bishop; depending on him alone for his appoint¬
ment and continuance in office, and is responsible to the
bishop alone for his official conduct. Proof: ' It shall be the
duty of the bishop to choose the presiding elders, to fix their
stations, and to change them when he judges it necessary.'
Discipline, page 38. No one is permitted to nominate the
candidate, nor, when elected, can all the preachers in the
Conference control his acts, or suspend him from the exercise
of his office for any crime: to his own master, the bishop, he
standeth or falleth. He can be dismissed at the bishop's
pleasure, for no crime, for no fault, and that without any rea¬
son being given; nor has he the right to ask a reason. Sus¬
pension, removal, or deposition from office in the Methodist
Episcopal Church is summary; i. e.} despotic; without ac¬
cusation, trial, or formal sentence."
In the foregoing, there are two points we design to notice,
as they are leading propositions, and involve matters of vital
interest:
1. He affirms that a presiding elder is responsible to the
bishop alone; that all the Conference cannot control his acts,
12
LECTURE ON METHODISM.
or suspend him from the exercise of his office for any
crime.
2. That the bishop may suspend or depose him in a despotic
manner, without accusation, trial, or formal sentence.
He affirms both these points to be true : we pronounce them
truly false, and utterly untenable as all the rest of his vain
assertions, which in this case he says he is aware it becomes
him to prove; as if, indeed, all the former postulates he lays
down were self-evident truths ! It is a matter of wonder that
the infallible, truth-telling expositor of Methodism—the great
oracle of the nineteenth century—the guardian of American
liberty and republicanism—is aware that proof is demanded
for any of his promulgations; and in this case we conclude
that it is a sheer matter of grace that he deigns to give us
evidence at all. We acknowledge the favor; but let us see
if his peculiar idiosyncrasy does not appear. He refers us to
Discipline, page 38 :
" It shall be the duty of the bishop to choose the presiding
elders, to fix their stations, and to change them when he
judges it necessary."
This clause simply shows that, according to our economy,
the presiding elders are selected by the bishops, appointed by
them as other travelling preachers, and may be changed by
them when there is sufficient cause; that is, when the bishops
believe that a minister can accomplish more good in another
field of labor; but not a word is said about suspension for
crime, deposition from office, depriving of clerical orders, or
expulsion : it simply shows that travelling preachers, while
the Conference regards them as acceptable preachers, may be
appointed to their fields of labor by the bishop, that authority
being delegated to him by the Church.
And this is all the proof that Graves has brought forward
to establish the foregoing charges, with many others of a simi¬
lar character.
Now if you will turn to Discipline, page 86, you will find
the law in the premises :
" Question 4. What shall be done when an elder, deacon,
or preacher is under report of being guilty of some crime
expressly forbidden in the word of God, sufficient to exclude
a person from the kingdom of grace and glory ? Answer:
Let the presiding elder, in the absence of the bishop, call as
LECTURE ON METHODISM.
13
many travelling ministers as lie shall think fit, (at least three,)
and, if possible, bring the accuser and the accused face to
face. If the person be clearly convicted, he shall be sus¬
pended from all official services in the Church till the ensuing
Annual Conference, at which his case shall be fully considered
and determined. But if the accused be a presiding elder, the
preachers must call in the presiding elder of the neighboring
district, who is required to attend and preside at the trial/'
And yet Mr. Graves affirms that all the preachers in the
Conference cannot control the acts of an elder, or suspend
him for any crime !
See also Discipline, page 88 : " When any member of an
Annual Conference [presiding elders are members of the An¬
nual Conference] shall be charged with having so conducted
himself as to render him unacceptable to the people as a trav¬
elling preacher, it shall be the duty of the Conference to
which he belongs to investigate the case; and if it appear
that the complaint is well founded, and he do not give the
Conference [not the bishop] satisfaction that he will amend
or voluntarily retire, they [not the bishop] may locate him
.without his consent."
In the foregoing we find that, so far from the presiding el¬
ders being beyond the reach of all power in the Conference,
even in the commission of crime, that one other presiding
elder and three travelling preachers may suspend him, and
the Conference may expel him, in despite of all the bishops
of the Church; or the Conference may locate him simply for
not being acceptable to the people 5 not, however, without a
trial or formal sentence.
Now see Discipline, page 29, speaking of the powers of the
General Conference, the highest authority in our Church:
" They shall not do away the privilege of our ministers or
preachers, the right of trial by a committee, and of an appeal,
neither shall they do away the privileges of our members, the
right of trial before the society, or by a committee, and of an
appeal."
Here we see not only a law forbidding suspension, deposi¬
tion, or expulsion, without accusation, trial, or formal sen¬
tence, but a law guaranteeing unto all members of the Church
the privilege of an appeal, and, further, a constitutional pro¬
hibition of the repeal of such laws.
14
LECTURE ON METHODISM.
Now, is it not truly astonishing that any man, with our
Discipline in his hand, and the smallest amount of common
sense in his head, and the least particle of grace in his heart,
(a very doubtful hypothesis,) can make such unfounded asser¬
tions, and proceed to argue them so zealously ? How else can
it be accounted for but in view of his utter destitution of
moral principle, virtue, truth, and honor ? and how may it be
excused but in view of his fool-born (not wilful) ignorance ?
The inference naturally drawn from his argument in the above
case is this : A bishop can depose or suspend at pleasure a
presiding elder, however intelligent, useful, or pious ; and let
an elder be never so wicked, oppressive, and tyrannical, the
Church must submit; and hence he argues our government
is despotic, anti-American, dangerous to religious liberty, and
a consolidated clerical despotism. But we trust all his propo¬
sitions, arguments, and inferences are satisfactorily demol¬
ished.
Again. Direct your attention to this same beautifully re¬
volving Wheel, evolving, as it rolls along, so much truth and
justice : surely it is a wonderful wheel—built in so much or¬
der and harmony of parts and proportions ! See page 208 :
" The following are the degrees through which a candidate
for the preachers' Church in full connection with the Annual
Conference must pass. He must obtain privilege from his
society or class-meeting to exhort: this is of easy accomplish¬
ment, and, mark it, this is the only instance in the life of a
Methodist preacher when his name comes before the laity.
They are simply allowed to permit him to exhort, but this act
is not saying that he may be a preacher, or their ruler during
his life. It is also claimed by Methodist preachers that they
are the representatives of the laity—their duly elected repre¬
sentatives. When ? when the laity merely allowed them to
exhort, nothing more ?"
Here Mr. Graves affirms that the laity have no authority
to even recommend proper persons for license to preach.
Secondly, he affirms that a Methodist preacher's name
never comes before the laity: arguing therefrom that preach¬
ers are not the representatives of the laity; that the laity
have nothing to do in Church regulations, but that our go¬
vernment is a clerical despotism.
Now to the law and the testimony: he has failed to produce
LECTURE ON METHODISM.
15
any ; see 'Discipline, page 39 : " The Quarterly Conference
shall have authority to license proper persons to preach, and
renew their license annually, when, in the judgment of said
Conference, their gifts, grace, and usefulness will warrant
such renewal; to recommend suitable candidates to the An¬
nual Conference for deacons' or elders' orders in the local
connection, for admission on trial in the travelling connec¬
tion ; to try, suspend, expel, or acquit any local preacher in
the circuit or station against whom charges may he brought:
Provided, that no person shall be licensed to preach without
a recommendation of the society of which he is a member,
or a leaders' meeting."
Here we find a law not only forbidding any person being
licensed to preach without a recommendation from the laity,
but a law giving authority to the Quarterly Conference
(which is composed mostly of the laity, for all are of the
laity except such as are consecrated to the service of God
by due ordination—see Webster's Unabridged Dictionary) to
license proper persons to preach, after their being thus
recommended: then to recommend them for admission
on trial in the travelling connection. See also Discipline,
page 89 : you will there find a law forbidding any person
in the local connection being elected to deacons' orders
without a recommendation from the Quarterly Conference;
'and on page 45 of Discipline you will find that no
preacher can be received even on trial in travelling connec¬
tion without recommendation from the Quarterly Conference,
most of whom, as we have seen, are of the laity. In addi¬
tion to this, the name of a preacher, either local or travelling,
comes before the laity four times in each year, during his
life ; the question invariably being asked, Are there any com¬
plaints ? if not, it is taken for granted they are acceptable
with the people. Again, you will find in Discipline, page 88,
that a travelling preacher may be located against his will,
simply for not being acceptable with the people or lay mem¬
bers.
And yet Mr. Graves says their names never come before
the laity after being recommended for license to exhort; and
asks where and when they were elected as the representatives
of the people.
I answer, 1. When the laity recommended them for license.
16
LECTURE ON METHODISM.
2. When the laity licensed them. 3. When they recom¬
mended them to the Annual Conference as suitable persons,
not only to preach, but to administer discipline. 4. When
they acknowledge them from year to year, and from quarterly
meeting to quarterly meeting, preferring no charges against
them, either as preachers or as administrators of discipline;
thereby declaring that they are not only their representatives,
but acceptable representatives, as well as preachers.
From the above testimony, it will be seen that all the bishops
arid preachers in the whole Church together cannot license a
preacher without the consent of the laity, neither can they
receive one into the travelling connection without the consent
of the laity, nor elect or ordain a deacon or elder in the local
connection without the consent of the laity.
And still Mr. Graves would have us believe that all the
powers possessed in our Church are delegated by, and come
from, the bishop : see Iron Wheel, page 313. This we also
deny, and can establish to the contrary.
Now, let us examine this matter. First, where do the
bishops receive their authority to preside in the Conferences,
station the preachers, etc. 1
Answer. From the General Conference, who elected them
to that office.
And where did the General Conference receive their au¬
thority ?
Answer. From the people, who recommended them, and
acknowledged them from time to time as their representatives,
as we have already seen.
Where, then, are your grounds for the anti-Americanism,
anti-republicanism, and absolute slavery of Methodism ? Tffiy
are false and unsubstantial. Such charges and assertipns are
based in downright falsehood, or, what is more probable, nay,
very evident, in a foul and bitter spirit of falsehood and ma¬
lignity.
But Mr. Graves alleges that travelling preachers can re¬
ceive into, and exclude from, the Church, whensoever they
please, allowing the laity by right no voice whatever in the
matter. See Iron Wheel, page 235 : "You hold and teach
that the keys of the kingdom of heaven are committed alone
to the hands of the Methodist clergy; and so the Church of
Rome teaches. That, thus empowered, your ministers, can re-
LECTURE ON METHODISM.
17
ceive into, and exclude from, tlie Church, whomsoever they
please, allowing the laity by right no voice in the matter what¬
ever.
" If this be so, every one will admit it is conferring upon
Methodist ministers the most dangerous powers. It makes
each preacher an absolute pope during his short reign over
the societies in his circuit. He can open, and no man—not
all the members of the society protesting—can shut; and he
can shut the door, though against piety, virtue, and worth,
and all the membership cannot open. Is not such absolute
priestly power as this repugnant to every Christian heart, as
it is opposed to every teaching of the Saviour or apostles ?
Ought it not to be as heartily abhorred, frowned upon, and
repudiated by American citizens, republican democrats, as the
same priestly features are in the Roman Catholic Church?
Certainly, if true5 but is it not true?"
Here Mr. Graves declares,
1. That Methodist preachers can receive into the Church
whomsoever they please.
2. They can exclude from the Church whomsoever they
please, allowing the laity by right no voice in the matter in
either case: therefore the preacher is the absolute pope, pos¬
sessing powers most dangerous and oppressive, etc.
" Both of these propositions we oppose, and affirm to be false.
Let us see.
In regard to receiving members into the Church, you will
find the law in Discipline, page 71: " Let none be received
into the Church until they have been recommended by a
leader [and he is a member] with whom they have met at
least six months on trial, and have been baptized; and shall,
on examination by the minister in charge, before the church,
give satisfactory assurance both of their- correctness of faith,
and of their willingness to observe and keep all the rules of
the Church." Here is a law, first forbidding a member's re¬
ception into the Church without a recommendation from the
leader; and, secondly, requiring such applicant to give satis¬
factory assurance of his correct faith, and of his willing¬
ness to observe and keep the rules of the Church; and this
is to be done before the church.
Now, we ask how a minister can receive a member into the
Church, when the members of the society express their dis-
18
LECTURE ON METHODISM.
satisfaction in regard to the applicant's correctness of faith,
or his willingness to observe and keep the rules of the Church ?
But it is said by some that the applicant must give the above
satisfactory assurance to the preacher, and not to the church.
If so, why must the examination be conducted in the presence
of the church ?
The truth is, the preacher is simply required to conduct
the examination, and the assurance is given to the church.
True, some of our bishops "recommend that membership
should not depend upon a vote, but that if there are objec¬
tions to the reception of a member, the case should be post¬
poned until private measures are adopted to reconcile the
parties, and secure the peace of the Church."
But in no case should a preacher receive a member into
the Church when the majority of the members are opposed
to it; and should he do so with the above law before him,
he is certainly guilty of mal-administration, and may be made
to atone for his conduct.
The law in the premises forbids such a course; and should
a minister so far mistake his duty and authority as to take a
member against the vote of the majority, it would be the
duty and privilege of such aggrieved members to prefer a com¬
plaint against the preacher, at the ensuing Quarterly Confer¬
ence, where the evil may be corrected, and satisfaction ob¬
tained. Hence, we see, in regard to the first point, Mr.
Graves's assertion is unfounded and false.
The next assertion we design to notice is, that the ministers
can exclude from the Church whoever they please, allowing
the laity no voice in the matter whatever. By reference to
Discipline, page 96, you will find the law in the case, as
follows i
u Question 2. How shall an accused member be brought to
trial ? Answer. Before the society of which he is a member,
or a select number of them, in the presence of a bishop, el¬
der, deacon, or preacher, in the following manner: Let the
accused and the accuser be brought face to face; but if this
cannot be done, let the next best evidence be procured. If
the accused person be found guilty by decision of a majority
of the members before whom he is brought to trial,, and the
crime be such as is expressly forbidden by the word of God,
and sufficient to exclude a person from the kingdom of grace
LECTURE ON METHODISM.
19
and glory, let the minister or preacher who has the charge of
the circuit expel him."
The above law makes it the duty of the preacher in charge
of the circuit to preside in the trial of an accused member,
and he is, by virtue of his office, a judge of law points; hut
even then an appeal may be taken from his decision to a
higher tribunal.
But the Discipline gives him no authority to judge of the
guilt or innocence of the accused person. This is left wholly
to the society, or a select number as a committee. The vote
of the majority determines the guilt of the offender, and the
voice of the society, not the preachers alone, expels him
from the Church.
Again: the society must determine the nature of the
crime; and when, therefore, a majority of the society, or the
select number before whom his case is brought, after hearing
and weighing the testimony, believe that the accused is, in
the first place, guilty of the alleged crime, and, secondly, that
the crime is expressly forbidden in the word of God, sufficient
to exclude a person from the kingdom of grace and glory,
then, and not till then, may the preacher in charge expel
him, or pronounce the sentence of expulsion, as a judge in a
civil court of law pronounces sentence against a convict pro¬
nounced to be guilty by the verdict of a jury.
This is the law; and without fear of successful contradic¬
tion, we remark that the above construction of the law is
proper and just; and, if so, no preacher can exclude a memr-
ber contrary to the wish of a majority of the members before
whom the case is brought. So far from the assertion being
true that a preacher can exclude whomsoever he pleases, it is
quite the reverse : a preacher in charge has not even a vote
in the case, and if the church should tie in voting, even in
that case the Discipline gives the preacher no right to give
the casting vote.
On page 301 of Iron Wheel, Mr. Graves charges that we
" deny the right of challenging the jury." The Discipline
may nowhere give directly that privilege to the accused mem¬
ber, but it nowhere denies the right of challenging, if there
are sufficient reasons; therefore this assertion is false and fu¬
tile. Our Discipline proceeds upon the ground or supposition
that they who have charge of circuits will be impartial, and, as
20
LECTURE ON METHODISM.
far as possible, see that equal and impartial justice is adminis¬
tered ; and if a preacher should knowingly select a committee
of prejudiced men to try any case, he would be guilty of mal¬
administration. If sufficient reasons are shown why a person
should not serve on such committee, and yet the preacher
places him there, he is not a judicious administrator; and in
all such cases complaints may be, and ought to be, preferred
against the preacher at the next Quarterly Conference, or at
the Annual Conference, where the evil may be remedied.
We do not allow the accused to choose his own jury, neither
do our civil courts; but we do practically allow them the right
of challenging a jury, provided sufficient reason be shown for
such procedure. Therefore we see no point where exceptions
can properly be taken to our manner either of receiving or
trying members, more especially as it is known that any ex¬
pelled member has guaranteed to him the right of an appeal
to the Quarterly Conference, a tribunal composed of unpreju¬
diced and pious men, where, in nine cases out of ten, impartial
justice is administered; but as this objection is meant to ap¬
ply to our written law and not to our practice, we think a
sufficiency has been said to satisfy any reasonable mind of the
invalidity of Mr. Graves's argument in reference to this
point.
In connection with this matter, however, there is yet an¬
other objection urged against our economy which calls for a
few words of explanation. I allude to that clause of the
Discipline found on page 97, which authorizes the preacher
in charge (provided he differs with a majority of the society
or committee in regard to the guilt or innocence of the ac¬
cused) to refer the case to the next Quarterly Conference.
This does not, however, legally invest the power of expulsion
or acquittal in the Quarterly Conference; for this, as we shall
see, would be unconstitutional. But it is simply a petition to
the Conference for a new trial, and the Conference may grant
or reject such petition as they may think best, when they shall
have heard the testimony in the case.
This view of the subject will explain the matter in ques¬
tion : namely, if the preacher in charge thinks the society or
select number have erred in rfegard to the guilt or innocence
of the accused, (as it is sometimes the case in all churches,
through prejudice or some other motive,) he may refer the
LECTURE ON METHODISM.
21
case to the next Quarterly Conference, presenting all the facts
in the case before that body; and if they concur with the
preacher in opinion, then may the case be remanded for a
new hearing.
But in no case should the Quarterly Conference proceed to
expel a member who had been acquitted before the society, as
this would be a violation of the great constitutional law of our
Church. See Discipline, page 29, speaking of the General
Conference: " They shall not do away the privilege of our
ministers or preachers, viz., that of trial by a committee, and
of an appeal; neither shall they da away the privilege of our
members, viz., of trial before the society or a committee, and
of an appeal."
But if a member is tried before the society, and is acquitted,
and his case is referred to the Quarterly Conference, and he
is then expelled, certainly he is then denied the right of an
appeal.
Therefore such a construction of discipline would doubtless
be unconstitutional; but should the society err in the first in¬
stance, we can see no impropriety in remanding the case for
a new trial; and if the accused be then expelled, he may
appeal to the Conference, as in other cases.
We have now seen, in the first place, that a preacher can¬
not receive into the Church any member, without the consent
of the Church.
Secondly, that he cannot expel a member without a major¬
ity of the Church or select number giving their consent, and
deciding the guilt of the accused person.
Thirdly, that we practically allow the accused the right of
challenging the committee or jury, provided sufficient reasons
can be alleged for such challenge.
And fourthly, that the right of appeal is guaranteed to all
our members, not only by law, but^ a constitution forbidding
' the repeal of such law.
Hence, I unhesitatingly declare that there is as strong a
safeguard thrown around the membership of our Church as
there is in any Church upon earth: hence, the assertion of
Mr. Graves that we, like the Roman Catholic Church, hold
and teach that the keys of the kingdom of heaven were com¬
mitted to the Methodist clergy, is utterly false and unfounded,
not having any testimony to sustain it, but, on the contrary,
22
LECTURE ON METHODISM.
proven false by sufficient testimony, and that testimony sus¬
tained by the universal practice of our Cburcb.
Therefore, all the grave inferences Mr. Graves has so
gravely drawn from the foregoing assertions, will be received
by all thinking and good men of every profession as a stand¬
ing proof of his decided andprepollent gravitation of mind
and heart towards misrepresentation, sophistication, slander,
and falsehood.
Once more we refer you to that rotation of abomination,
Iron Wheel, page 251. There Mr. Graves affirms, first, that
" Methodist ministers determine the creed, the doctrines, Meth¬
odists must believe;" and, secondly, "they can change them
when they see fit." And again, on page 252, he declares
that we " do not allow the laity the shadow of any thing that
resembles the exercise of private judgment."
From these declarations, he infers the oppressive tendency
of our economy upon the laity, and unblushingly declares
that we " make the damning sin of to-day the virtue of to¬
morrow."
And, furthermore, he argues the similarity of our Church
to that of the Koman Catholic, showing, by the changeable-
ness of our doctrines, in connection with our refusal to allow
the laity the exercise of their own private judgment, the in¬
stability of such a system, as well as the evils of its tendency.
But before we proceed to look at his conclusion, as we ac¬
knowledge we are not very far-seeing in the " manifest des¬
tiny" of our system, let us first examine the medium through
which to look—the horoscope through which the great Alpha
and Omega of the Iron Wheel sees the final catastrophe of
the Methodist system.
Let us'look at the first points in his proposition, and see if
they be true or false; and, if they appear false, as we may
very reasonably anticipate, we shall not trouble you with the
latter part of the subject, nor excite any fears in regard to
our uncertain future.
And, first, who determines the doctrines Methodists are to
believe ? Graves says, Methodist ministers: we deny it.
His view is established by no proof. For ours, we refer you
to Discipline, page 12, art. 5: "The Holy Scriptures contain
all things necessary to salvation, so that whatsoever is not read
therein, nor may be proved thereby, is not to be required of
LECTURE ON METHODISM-
23
any man that it should be believed as an article of faith, or
be thought requisite or necessary to salvation."
Then the doctrines to be believed by Methodists were de¬
termined, not by men, hut by the Almighty, and set forth in
the Holy Scriptures.
But perhaps he means that the Methodist clergy first drew
up the articles of religion to which we all subscribe. This
we also deny: they were drawn up long before John Wesley
was born, who was the founder of Methodism: see Articles
of the Church of England.
But Mr. Graves affirms that Methodist ministers can change
them whenever they see cause. This is denied also. See
proof, Discipline, page 29 : " The General Conference [the
highest" authority in our Church; termed the great outer
wheel by Mr. Graves himself] shall not revoke, alter, or
change our articles of religion, nor establish any new stand¬
ards of doctrines."
By reference to the next page of Discipline, you will find that
even two-thirds of the General Conference, with the concur¬
rence of three-fourths of all the Annual Conferences, cannot
change them. The truth is, our doctrines vjere ordained of
God, set forth in the Holy Scriptures, and, liHe^the laws of
the Medes and Persians, are unchangeable for ever. And,
should the Methodist Church so far apostatize as to change
any of our established doctrines, that moment, she would
cease to be a Methodist Church. It would be a disorganiza¬
tion of the Church; a severing of every tie that binds us to¬
gether. And yet Graves tells us that the clergy " can change
them when they see fit;" " can make the damning sin of to¬
day the virtue of to-morrow!"
Next, he charges that we " do not allow the laity the exer¬
cise of private judgment."
Now, look at the condition of membership, Discipline, page
23 : " There is only one condition previously required of those
who desire admission into these societies—a desire to flee from
the wrath to come, and to be saved from their sins; but wher¬
ever this is really fixed in the soul, it will be shown by its
fruits. It is therefore expected of all who continue therein,
that they should continue to evidence their desires of salva¬
tion, 1. By doing no harm. 2. By doing good. 3. By at¬
tending upon all the ordinances of the Church," etc.
24
LECTURE ON METHODISM.
Here we see that the condition of membership is a desire
to flee from the wrath to come, and to be saved from their
sins; but this desire is to be manifested by doing no harm,
doing good, attending the ordinances of the Church, etc.
It is here worthy of note, that on page of his book 115,
Graves, endeavoring to condemn our terms of admission, takes
exception to them upon the ground that we allow them to
believe any thing; that we do not require of them any par¬
ticular opinions whatever.
In the language of Inskip, he says, " Let them be Church¬
men or Dissenters, Presbyterians or Independents, it is no ob¬
stacle. The Presbyterian may be a Pfesbyterian; the Inde¬
pendent or Anabaptist may use his own mode of worship;
so may the Quaker, and none will contend with him about it:
they think and let think." A little farther down, on the
same page, Graves remarks, " Unconverted men, then, skep¬
tics, Universalists, and infidels, if they wish their souls saved,
were as properly entitled to membership in ancient Method¬
ism as was Mr. Wesley himself. By referring to Discipline
of Methodism, South, page 23, you will find that a profession
of religion is not a condition of membership in a Methodist
society to-day."
Now look at it: just examine the above, and then remem¬
ber that J. It. Graves has declared that we, the clergy, do not
allow the laity the shadow of any thing that resembles the
exercise of private judgment. Not only has he declared it,
but made it the basis of argument. Here we have another
beautiful specimen of Graves versus Graves. When he wishes
to make our terms of membership unscriptural, he tells us
that Universalists, skeptics, and even infidels, if they wish
their souls saved, can be admitted; that we think, and let
think. Then, when he wishes to make our economy and
polity oppressive, he tells us the clergy do not allow the laity
any shadow of the exercise of private judgment, etc. What
shall We say of these things ? What admirable consistency!
Surely the incrassation of error, envy, and prejudice is so
deep about the brain of Graves, that reason cannot perform
her functions. What an unfortunate idiosyncrasy he presents !
One would almost suppose, judging from the literary, intel¬
lectual, and moral manifestation of the man, to see him, in
persona, some horrible or uncouth distortion of nature; if not
LECTURE ON METHODISM.
25
haying two faces, one before and one behind, like the Boman
Janus, at least having a convenient number of mouths, the
one not knowing what the other says, and a tongue'for any
thing. If not an object of contempt, he certainly demands
our sympathies, as one who is " born into this breathing world
before his time," or as one whose brain, sick with the fever
of religious bigotry and intemperate zeal, is given to delirious
aberrations, or, more properly, as one manifesting the feeble¬
ness and imbecility of an old man, such as we sometimes see,
who scarcely recognizes his own identity, and very seldom the
identity of other persons, calling them sometimes by one
name, and sometimes another.
So it is with Graves in reference to facts and things in con¬
nection with Methodism, as he views them through different
media, his eyes darkened by the films of invidious bigotry and
excessive prejudice.
On pages 295-7 of Iron Wheel, you will find the following
propositions:
1. That the Methodist clergy are a moneyed monopoly, and
possess far more temporal power than the Catholic clergy of
this country.
2. That we deny the people the right to hold the meeting¬
houses built with their own money.
3. That bishops hold the keys of all the Methodist chapels
and meeting-houses in America; that they can lock them up
to-morrow, so that no one can open them.
From these premises, Mr. Graves again argues the great
strength of the Methodist clergy in point of influence, and
the danger of that influence to the republican institutions of
this country; and proceeds to denounce our plan of operations
in the most bitter terms, declaring that the bishop can cast
the entire vote of Methodism upon any one man; showing
there is more danger from the Methodist polity, the influence
of her clergy, to civil and religious liberty, than may be appre¬
hended from Boman Catholicism.
But first let us examine his propositions: perhaps it may
save us some dread and uneasiness.
1. "The Methodist clergy are a moneyed monopoly, and
possess by far more temporal power than the Catholic clergy
in this country." This we deny; and, as Mr. Graves has
produced no evidence to sustain his position, our assertion
26
LECTURE ON METHODISM.
ought to countervail his, provided we have the same reputa¬
tion for truth and integrity. But though we feel we might
safely rest the proposition on this basis without presumption
or vanity, we prefer to remark that whatever amount of
Church property may be owned by the Methodist. Church, it
is not possessed by, nor is it under the control of, the clergy.
See Discipline, page 167: "Let nine trustees be appointed
for preaching-houses, where proper persons can be procured ;
otherwise, seven or five. The board of trustees of every cir¬
cuit or station shall be responsible to the Quarterly Meeting
Conference of said circuit or station, and shall be required to
present a report of its acts during the preceding year." Here
we find that the property of the Church is not only held by
the laity, (trustees appointed for that purpose,) but that'these
trustees are responsible to a body, most of whom are of the
laity, for their acts; so the trustees who hold the Church pro¬
perty are nearly all of the laity, and accountable to the Quar¬
terly Conference, most of whom are, as we have seen, laymen.
But some may say, Mr. Graves referred to the Book Concern,
and that the profits arising therefrom may be disposed of for
political purposes, as the clergy may think proper. This we
also deny. See Discipline, pages 29, 30 :
"They [the General Conference] shall not appropriate the
proceeds of the Book Concern, nor of the Charter-fund, to
any purpose other than for the benefit of the travelling, su¬
pernumerary, superannuated, and worn-out preachers, their
wives, widows, and children."
Hence, whatever amount of Church property is owned by
the Methodist Church, it is either in the hands of the laity or
the hands of trustees appointed by the General Conference,
(as the Book Concern;) and here we have not only a law for¬
bidding the disposal of it at the pleasure of the clergy, but a
constitution forbidding the repeal of said law.
In reference to the other two propositions of Mr. Graves,
it is not necessary to produce further testimony, as the law we
have already referred to covers all the ground; and so far,
we have proven that Church property is held and controlled
by the laity : therefore the clergy do not control it. If the
trustees hold the keys of all our meeting-houses, chapels, and
places of worship, the bishops do not hold them.
However, we refer you to "Deed of Settlement," com-
LECTUBE ON METHODISM.
27
mencing on page 162 of Discipline; and the curious inquirer,
if not fully satisfied, may examine the records of all deeds of
Church property in the clerks' offices in the several counties
most convenient to him, and know for himself.
Thus we may see there is hut little danger to American
institutions from the moneyed monopoly of the Methodist
Church, North or South. I may here remark, in connection
with the above, that there is a thousand times more danger to
civil and religious liberty to be apprehended from the secta¬
rian bigotry of Mr. Graves, who, either through ignorance or
malice, seems determined to unchurch any and all other de¬
nominations of Christians; styling them harlots, and abomi¬
nations of the earth; endeavoring to dismantle them of all
the purity, virtue, and integrity which he vainly envies;
as vainly seeking, with all the bitterness of his envenomed
nature, to disparage their fair fame by falsehood and slander:
more danger from such a man, whose heart is ever full of
wormwood, whose tongue rolls in bitterness, whose mouth is
full of guile, whose "ear rapacious" hears the clink of mam¬
mon's coin above the calls of charity and the gospel's claims;
more danger from such a despiser of worth, "whose.joy is
woe—the woe of others," whose praise is reproach, whose
peace is strife, a moral plague in the Church, a pestilence in
society, than from all the abuse of power, or the possession of
wealth, that ever may mark the annals of a Christian Church.
But I speak of principles and character in the abstract, and
not of the man of the Iron Fabrication—the greatest piece
of forgery that ever issued from the furnace of a zealot's
brain. It were too much praise to attribute>>uch importance
and influence to J. R. Graves. My candid conviction is, that
the same spirit which animated the author of "Methodist
Despotism," would, if in power, again light the torch of per¬
secution, and exterminate by fire all who refuse subscription
to its own peculiar views : it is the consolidation of despotism
itself. He who, clad in the habiliments of a priest of God,
will defame and stigmatize the character of a million of vir¬
tuous and unoffending people, regardless of age, sex, or con¬
dition, may claim to be anointed of God, but none but fools will
believe it: faith, charity, and loye may be written in his creed ;
but upon his heart there is nothing save " pride, tyranny, and
lust of wealth and power."
28
LECTURE ON METHODISM.
We next refer you to "the book," page 867, where he de¬
clares that our Discipline positively forbids the rite of baptism
for the space of six months, and argues therefrom the anti-
scriptural tendency of Methodism, charging us with assuming
prerogatives never given to us by Jesus Christ.
But we submit to you his own words:
" I propound this question: Does not the right to shut a
Christian out of the Church six months imply the right to
shut him out six years or sixty ? Will you say he is virtually
in the Church when he joins the society ? But he has never
been baptized: he happened not to be sprinkled in his in¬
fancy; and, having made a consistent profession of conver¬
sion, one with which all your preachers are fully satisfied, he
applies for baptism at your hands. Will you grant it to him ?
Will you grant it to him the same day, the same week, or
within six weeks or six months ? No, sir: the law-book your
preachers have solemnly vowed to follow, positively forbids
him the rite of baptism for the space of six months."
Now the above assertion we flatly deny, and challenge Mr.
Graves and his coadjutors to produce the clause in our Disci¬
pline which either directly or indirectly forbids baptism for
six months. But, to the contrary, we affirm that a person
may be baptized at any time after joining on probation, pro¬
vided he will take the baptismal vow found on pages 113,
114, of our Discipline; and this we propose to prove. The
Discipline declares on page 71 that a person must be bap¬
tized before he is received into the Church in full connection;
but that does not prove positively that he may not be baptized
at any time previous. It is the general custom of our Church
to baptize at any time previous to receiving into full connec¬
tion ; and a rule of practice, though it be not written, and
conflicts not with written law, is equivalent." But if this is
not satisfactory, let us take the authority of " higher law,"
and turn to Iron Wheel, and introduce the Testimony of J.
R. Graves, editor of Tennessee Baptist, and author of the
volume before us; in which, page 406, you may have his own
words, verbatim. Hear him ;
" I may go farther, and say that, in some sections, not only
will persons destitute of religion be received into the class,
but Methodist ministers will urge them, after a limited period,
to enter into full fellowship by joining the Church. Be it
LECTURE ON METHODISM.
29
remembered that uniting with the class is not joining the
Church. It is only going into the vestibule or entry-way,
while the doors of the main building are closed.
" None can enter the temple until they have passed six
months in the court of the Gentiles. They may he sprinkled,
poured, or immersed at any time after joining the class, and
they are expected to attend upon all the ordinances of God,
among which is the Supper of the Lord. They must come
to the Lord's table for a number of months before they are
fit for admission to the Church."
Now, any impartial person, by reading the two chapters
from which we have taken the foregoing extracts, will see at
once that Mr. Graves designs to misrepresent our polity, and
to make a false impression on the public mind.
In the first place, to condemn our practice of receiving
members into the Church on probation, he declares we forbid
baptism for six months, which, if true on our part, would be
assuming authority never delegated to us by Christ.
But, in the second place, he attempts to condemn our prac¬
tice of administering the sacraments of baptism and the
Lord's Supper to persons who have not been received into
full connection with the Methodist Church.
Hence, he argues, first, that we are anti-republican, with¬
holding privileges from probationers; and, secondly, that we
are anti-scriptural, in bestowing privileges upon them.
In order to sustain the first, he affirms a positive falsehood:
in order to sustain the second, he declares the first to he
false.
Now look at it; page B67 : "The law-book your teachers
have solemnly vowed to follow, positively forbids him the
rite of baptism for the space of six months." Then on page
406 : " They may be sprinkled, poured, or immersed at any
time after joining the class;" and "be it remembered that
joining the class is not joining the Church."
From the first, he infers that the Methodist Church is anti-
American, anti-scriptural, dangerous to religion and to reli¬
gious liberty; a clerical despotism. From the second, he
infers that the Church is composed of sinners, wicked and
ungodly men, that it is opposed to the Scriptures, and that it
is a proselyting system.
Now, permit us to explain in a few words the subject
30
LECTURE ON METHODISM.
which seems to involve Mr. Graves in so much perplexity,
and which has again provoked an exercise of his ruling pro¬
pensity.
First, when we baptize a person, either infant or adult, we
initiate him not directly into the Methodist Church, but into
the general Church, composed of the whole body of Chris¬
tians collectively, or of those who profess to believe in
Christ, and acknowledge him to be the Saviour of the world.
Now, when a person of such Christian faith, coming to the
years of maturity, shall enrol his name as a probationer, we
admit him to all the privileges of our Church, class-meetings,
love-feasts, sacraments, etc., except the privilege of voting
or holding office, which he cannot have, unless he becomes a
member in full connection. When his six months' probation
has expired, and he has given satisfactory evidence of the
correctness of his faith, and of his willingness to observe the
rules of the Church, he is admitted into the Methodist Epis¬
copal Church, and allowed all its privileges and immunities:
he is now a member not only of Christ's general Church, but
of a Church consisting of a number of Christians, united to¬
gether under the same ecclesiastical form of government, hav¬
ing the same creed and the same ritual: for this definition,
see Webster's Unabridged Dictionary. But if, at the expira¬
tion of six months, such, person is dissatisfied with our doc¬
trines or discipline, he may retire; or, if the Church is dis¬
satisfied with him as a member, he may be rejected, and no
harm is done to either party.
Thus, when he is baptized, he joins the general or univer¬
sal Church: when he is admitted into full connection, he
joins a particular church, or branch of the same general
Church.
But Mr. Graves thinks the prohibition of members coming
into full connection at once is anti-American and anti-repub¬
lican.
Let us see. Although it is a debatable question whether
the government of a Church should correspond in every par¬
ticular with any form of civil government, their objects being
materially different in many respects, nevertheless let us ex¬
amine this matter a little with reference to our own form of
civil government, as that furnishes as good a standard, per¬
haps, as any we may select. When a person emigrates to this
LECTURE ON METHODISM.
81
country from England, Ireland, Spain, France, or Russia, lie
is not permitted to vote in a popular election or to Fold office
at once. It is true our government will protect him in person
and estate, but he must serve out a probationary term of five
years, and take the oath of allegiance, before he can be allowed
a vote the privilege of holding office; and even a citizen,
born and bred in the United States, coming from any other
State to Georgia, for instance, must be here six months before
he is allowed a vote in the government of the country at large.
So far, the analogy is good and in favor of our Church dis¬
cipline, and might be extended stijl farther upon this basis,
and in view of the fact that sinners are aliens and foreigners
from the commonwealth of Israel, and are so represented in
the Bible.
We therefore think it both, scriptural and republican to
require some term of naturalization from those who seek
the franchises of a government before they enjoy them, whe¬
ther that government be civil or ecclesiastical.
We might enlarge upon this point, and give many good
reasons for the rule and policy of our Church in this matter;
but as the question before us is one of republicanism, we think
it unnecessary to go into an argument, in extenso, to prove
the wisdom of our Church policy, recommended by so many
years of beneficial results and established advantages; at
least, not until Mr. Graves, the great expounder of Methodist
law, the Cromwell of the nineteenth century, " knowing what
he would not have, but ignorant of what he would have/'
the Luther of a new era of civil and religious liberty, stand¬
ing upon the watchtower of his own conceit, shall infallibly
declare that the government of the United States of America
is ill-founded, anti-scriptural, .and anti-republican.
Before leaving this point, however, we would respectfully
advise Mr. Graves to be more careful in future ratiocinations
on Methodist or any other government, as a few pages inter¬
vening two promptly and positively contradictory assertions,
do not affect the contradiction very materially.
We have now satisfactorily proven, we trust,
I. That, as a Church, we receive the Holy Scriptures as
the only rule, and the sufficient rule, both of our faith and
practice; so that we teach nothing as required, of necessity,
to eternal salvation, that is not found therein or may be proven
32
LECTURE ON METHODISM.
thereby, in the meantime observing and enjoining all things
that are clearly set forth therein.
Therefore the Methodist Church is not anti-scriptural and
anti-Christian.
II. That there is a tribunal before whom a bishop of the
M. E. Church may be arraigned, tried, and expelled from
the Church.
That the very ministers whom he is said to oppress form
that tribunal.
That they may expel him for improper conduct.
That they are the judges of what constitutes such conduct.
That, when thus expelled, he has no appeal.
That what authority he has is delegated to him, and may
he taken away when he uses it improperly.
Therefore our government, having republican elements, is
not despotic.
III. That the presiding elder is not responsible to the
bishop for his conduct, but that he may be suspended by
another presiding elder and three travelling ministers, and
expelled by the Annual Conference for crime, or located, con¬
trary to his will or the will of the bishop, for being an unac¬
ceptable preacher with the people.
IV. That the travelling preacher is the representative of the
people or the laity.
1. By being recommended by the laity for license.
2. By being licensed by a body, most of whom are lay
members.
3. By being recommended by that body as a proper person
both to preach and to administer discipline.
4. By his name coming before the laity from time to time,
four times in each year, no complaints being preferred against
him, either as a preacher or as an administrator of discipline;
thereby being acknowledged as their representative from year
to year.
V. That the travelling preacher can neither receive into
nor exclude from the Church any member, without the con¬
sent of the majority of the society or lay members.
VI. That the clergy do not have the control of Church
property, but that such property is held by trustees, and that.
those trustees are responsible to a body, most of whom are of
the laity.
LECTURE ON METHODISM.
38
VII. That our Church guarantees to all her members the
right of trial by their peers, and an appeal, except the bishop.
VIII. That our doctrines cannot be revoked, altered, or
changed, either by the clergy or laity.
IX. That we do not forbid baptism for any given time.
Therefore our government, being vested in the hands of
the laity, is not an aristocracy; and, having all its elements
consonant with the principles of a republic, it is not anti-
republican, anti-American; nor is it opposed either to civil
or religious liberty, or any of the institutions for which Wash¬
ington fought and freemen died; but all its powers residing
in the laity or Church at large, and in the hands of its repre¬
sentatives, it is republican; and, as we have seen that our
bishops receive authority from the General Conferences, and
the General Conferences from the Annual Conferences, and
the Annual Conferences from the collective body of the
Church, our government is democratic; is American, as far
and as purely as the government of a Church may be like
that of a State. Therefore, all the premises of Mr. Graves
having been proven false in the above instances in every par¬
ticular, all the inferences he pretends to draw from them an¬
swer no valuable purpose, and serve only to swell the volume
of falsehood and defamation, in which appear "ten thousand
slanders, all his own;" slanders which, if they do not burn
now upon his blushing face and guilty heart, thrown back
upon him by a million of injured, innocent, but indignant
people, will yet be read upon his impious brow, " in characters
of ever-blushing shame/' infamy, and woe. The man and
his book present a lamentable spectacle : to the man of reason
and cold philosophy, a contemptible, mean, and dishonorable
spectacle : to the pure-hearted, generous, charitable Christian,
a truly lamentable and piteous spectacle; a sad and afflicting
demonstration of the unmitigated and extreme corruption of
the unregenerated nature of the human heart; of its native
tendency to strife, envy, jealousy, hatred; of its deepest
self-deception or the grossest hypocrisy, and that under cir¬
cumstances most favorable to virtue and purity of life. But
such demonstrations are many: the present one, however, is
a remarkable case of depravity of the deepest dye; the exhi¬
bition of a spirit of the profoundest effrontery and abandon-
2*
LECTURE ON METHODISM.
ment of every redeeming virtue; a spirit full of vain conceits
and love-destroying bigotry, exulting in its art:
"A kind of hellish charm, that makes the lips
Of truth speak falsehood and deceit
a spirit, moving foul and cruel under the white robes of a
Christian profession, desecrating the pulpit, impairing its
influence, and abusing the power, station, and functions of a
priest of God.
But such prodigies of corruption are doomed to despair
and destruction, and their works do follow them.
Superstition, hypocrisy, and false pretension have had their
days of success, and adherents in every age; but their
triumphs are short: their overthrow is final, certain, and full
of everlasting contempt. And so the Iron Wheel and its
fabricator will have their day, but a short and inglorious one,
soon to expire amid the shades of Tophet. Graves will have
his Iron Wheel endorsers; but the weight of that wheel shall
press his own soul to darkness and infamy; and the foolish
vagaries which have been hatched and fledged in his own
idle brain, will be as dust on the wheels of our glorious Me¬
thodism, as her car rolls onward, over every opposition, to
share the triumphs of the glory of her Lord.
Let us next refer you to Iron Wheel, pages 409, 410 :
" But the Discipline directly offers the patronage, suffrage,
and money of the Methodist Episcopal Church to those who
will become identified with it, or even groan so to be. This,
to our mind, is a most monstrous feature, and most corrupting
in its influence. To explain my meaning, I call your attention
to the following rule : It is expected of all who continue in
these societies, that they should continue to evidence their
desire of salvation by doing good, especially to them that are
of the household of faith, or groaning so to be; employing
them preferably to others; buying one of another; helping
each other in business; and so much the more, because the
world will love its own, and them only. Discipline, Part I,
Chap, ii, sect. 1.
(l What does the Discipline say to a money-loving world ?
We Methodists are a powerful, numerous, and wealthy people,
and all our patronage and support we pledge to those who'will
belong to our household of faith, or only groan so to be. To
LECTURE ON METHODISM.
35
the laboring men, wealthy undertakers of works, public or
private, brickmasons, house-carpenters, etc., we say, If you
will become a Methodist, we will employ you. The Discipline
requires us to employ Methodists in preference to others. A
printer or bookbinder goes to the Book Concern in Nashville
and asks for work, and the Agent inquires, 'Are you a Method¬
ist V ' No, sir.' 'Do you not belong as a seeker, one groaning
so to be V 'No, sir,' ' Well/ says the Agent,' I cannot employ
you then, so long as I can engage Methodists, or groaners; for
the Discipline requires me to Employ Methodists in preference
to others.' Here is patronage offered for a bare profession.
The Discipline to mechanics and tradesmen: The Methodists
have money, and will buy of you if you will simply join the
class, and advocate Methodism in the community. Give Me¬
thodists your influence, and they will give you their patronage.
To the politician the Discipline virtually says, We have the
majority of votes in your district, and we can make you a
constable, a sheriff, a judge, a representative, or a senator.
Do you go for Methodism, and Methodists will go for you."
We have been thus particular to extract so much of Mr.
Graves, that all may see his ready invention, his wonderful
skill in warping simple facts and ingenuous statements, in
which there is not a particle of evil concealed, and forming
new combinations of ideas out of rules and principles ex¬
tracted from the Bible, descended from God, and based upon
our common religious faith, and giving to them a world of
hidden and fearful meaning. What a mystery of iniquity,
falsehood, and guile! what a weasel-eyed, long-scented artificer
in all the arts of malevolence and suspicion. Where will his
wonderful sagacity next develop itself in search of some bur¬
rowed insect-fault of Methodism? The feature Mr. Graves
so abhors in our Discipline, terming it monstrous in itself, and
building such a monstrous and ridiculous structure upon it,
may be found on page 25 of our Discipline : " By doing good,
especially to them that are of the household of faith, [not
our faith,'] or groaning so to be; employing them preferably
to others; buying one of another, and helping each other in
business; and so much the more, because the world will love
its own, and them only." But does this assert'that we are to
give preferences in trade to those of the same religious pro¬
fession ; that we are to trade with Methodists, and not with
36
LECTURE ON METHODISM.
Baptists, or any other sect of the same general Christian faith ?
Certainly not: this would be uncharitable, contrary to the
word and spirit of the Bible, and intolerant. Who are the
household of faith ? Not the Methodist, nor the Baptist, nor
any other denomination, hut all who are orthodox in the
faith.
In the above-quoted extract from our Discipline, let it be
observed that "the world" is spoken of in contradistinc¬
tion to the "household of faithand this ought to have de¬
termined our meaning, and prevented all misconstruction.
Now, if Mr. Graves and his people consider themselves as the
world, in opposition to the household of faith, opposed to
Christianity, and warring against the Church, loving their own
and them only, then, and not till then, will his misconstruc¬
tion become a proper construction of our Discipline.
We, as Methodists, never did style any orthodox branch
of the Christian Church the world; and although Mr. Graves
and his endorsers have been pleased to style us harlots and
abominations of the earth, we still acknowledge the Baptists,
as a people, to be of the household of faith, and hope they
may ever be the firm and zealous defenders of it, as it was
once delivered to the saints.
Our Discipline requires us " to do good to all; that is, as
far as possible, to all men, but especially to them that are of
the household of faith, or groaning so to he." Mr. Graves
ridicules our Discipline by frequently styling probationers,
groaners. It had reflected less suspicion upon his own re¬
pentance and piety if he had spared to touch with guilty
hand these serious and most sacred things. We are to con-
elude, I suppose, that he himself has always sat among the
saints, and committed all his groaning to the Spirit that
maketh intercession for us with groanings that cannot be ut¬
tered. But he represents seekers as groaning to be Method--
ists, in order to obtain the patronage of Methodists. Now,
any honest-hearted man will not fail to see, by reading the
general rules from which the clause is taken which Graves
terms so monstrous, first, that we are to be, in every kind,
merciful after our power, and that to all men : secondly, that
the household of faith signifies all the people of God, those
who have been regenerated, born again; and, thirdly, that
one groaning so to be, is one that is earnestly seeking the joys
LECTURE ON METHODISM.
37
of pardoned sin. And if this he true, which all must per¬
ceive, Mr. Graves, far from bringing our Discipline into ridi¬
cule and contempt, as was his manifest design, has only given
another proof of an utter destitution of all large and liberal
Christian feeling, and of reckless and determined opposition
to all that is not his own.
The section of Discipline which he attempts to ridicule,
contains nothing that may not be proven by the Holy Scrip¬
tures, properly construed; and he that ridicules that portion
of our Discipline, ridicules the Bible and the language and
spirit of inspiration : the moral condition and the retributory
end of such a man are terribly fearful.
These expositions are but rents in the fair, false, and sanc¬
timonious exterior of a man who vainly and impudently seeks,
in the livery of heaven, to hide the ever-seething and ferment¬
ing corruption of his wicked and perverted nature.
We therefore earnestly hope and pray that all good-meaning
people, desirous to know the truth and to pursue it, will read
our Discipline carefully, and in the light of the Bible, before
giving their sanction to the Iron Wheel, and endorsing and be¬
coming responsible for the vile and disgraceful slanders of J.
R. Graves. Take not up a reproach against your neighbor:
be not unwittingly made the heralds of the perpetrated vil-
lanies and unmeasured lies of a man who is a common foe to
our common Christianity; whose name will blot the records
of our common history.
But let us notice still further the manner and character of
his misrepresentation. On pages 487, 488, he declares that
" Methodists must employ Methodist workmen in preference
to Baptists, Presbyterians, or men of the world; must trade
with Methodist merchants in preference to all others; take
the pills of Methodist physicians, and cast their votes for the
Methodist candidate for all civil offices, in preference to all
others. Here is the law which the preachers are bound to see
their members observe, on pain of exclusion : here is the law
that is a disgrace to the name of religion."
Then he quotes the same clause of Discipline, and again,
on the next page, he says : " This is commercial and political
communion : it is in the power of the bishops and preachers
of the Methodist Church to say which of two candidates shall
be elected as a representative, or senator, or judge, or governor,
38
LECTURE ON METHODISM.
or President of the United States. They can cast the entire
vote of Methodism upon any one man."
It seems useless here to make even any comments on the
foregoing, much less to attempt to make an argument: it is
all idle, silly, and ridiculous deduction from premises which
we have already proven false. Wherever Methodism is
known, its practical operation is to the contrary of such asser¬
tions ; and it is truly astonishing that a man pretending to
any degree of respectability, and any measure of common
sense, would have the audacity to promulge to an enlightened
community such humdrum, nonsensical fallacies, hoping to
find any so carelessly observant of institutions in their very
midst, so destitute of reason, charity, and reflection, that they
should be made his miserable dupes.
Surely none will listen to such bamboozling balderdash who
know any thing of our history and the character of our mem¬
bership, unless they, like the arrant, insidious, and scandalous
originator of such foolish whimsicalities, are lost to truth and
honor, and given over to believe a lie. Society in this age of
the world, and in this highly favored land, have too much
light, and virtue, and intelligence, and are too wide awake to
the operations of all their institutions, and their interests are
too united and common, to have failed to see long since the
monstrous features of our Church system, if any such as Mr.
Grraves discovers at this late day had ever existed. But they
do not and never did exist, except in the brain of Grraves, and
on the pages of that tissue of falsehood and slander, the Iron
Wheel; having their origin in a sordid and foul spirit of
prurient and restless ambition, envy, and venality; and to
such a spirit's conception there is nothing good, nothing pure,
nothing virtuous, as is always the case with the veteran se¬
ducer : to him all is corruptible, all is venal, and there is no¬
thing too high for his impudent reach. So Grraves estimates
public intelligence, honesty, and virtue, picks flaws in our
Church government, magnifies molehills to mountains, and
hopes to seduce the common mind to the level of his own
depravity; but the good, the pure, the reflecting part of so¬
ciety will see and condemn his art. They will not fail to see
the glaring inconsistencies, the deep prejudices, the low in¬
trigue of the man, and despise his principles and his motives.
He is one of those of whom it may be truly said,
LECTURE ON METHODISM.
39
"Trifles light as air
Are, to the jealous, confirmation strong
As proofs of Holy Writ;"
and of whom all virtuous and high-minded lovers of truth,
Israelites indeed in the faith, lovers of our common religion,
will undoubtedly say :
"We have heard of the pride of Moab; he is very proud;
even of his haughtiness, and his pride, and his wrath; hut his
lies shall not he so."
We helieve that this is the language of God concerning us,
that he will avenge our wrongs, and that he will overrule them
to our prosperity, causing the arrows of our adversaries to
pierce their own souls.
Methodists vote for whom they please, huy of whom they
please, sell to whom they please, and are governed in these
cases by the general views, principles, and motives that operate
in society, except so far as religion ought to modify and regu¬
late such free and liberal principles and motives in the light
of the Bible.
In Methodism, the citizen is not merged into the religion¬
ist : in the light of the Bible, and the fear of God, he is per¬
mitted to go wherever duty, friendship, or interest leads him.
The Methodist is still a free and independent citizen.
But Mr. Graves charges, on pages of his book 488, 489,
that we are close-communionists in matrimony; that we are
opposed to our own people intermarrying with other denomi¬
nations, etc. On this point we will only remark that our
Discipline does not forbid our people intermarrying with
other denominations, provided such persons as intermarry
with our people have the form and are seeking the power of
godliness. See Discipline, pages 79, 80. In other words,
we are opposed to our sons or daughters being unequally
yoked together with unbelievers. 2 Cor. vi. 14.
If, therefore, Mr. Graves considers himself and his people
as infidels, or as the world, opposed to Christianity, not hav¬
ing the form nor power of religion, then ours is an exclusive
policy in reference to them.
Now, Graves knew that Methodists have a pretty good share
of beauty, as well as money and influence, among them; and
it is a wonder that he does not interpret the spirit of our Dis-
40
LECTURE ON METHODISM.
cipline here as he did before, and say, "We Methodists are a
powerful, numerous, and wealthy people, and have much
beauty as well as wit and gold among us ; and all our patron¬
age, and a reasonable quantity of our influence and money, we
pledge to those who seek to become the husbands of our
daughters, the heirs of our property, or earnestly groan so
to be."
But he complains to Bishop Soule, and charges that our
rule is far above the law and the prophets; that we ought not
to be so unscripturally contracted and limited. Now, for the
benefit of Mr. Graves and his endorsers, if they have any
especial and individual interests in this part of our subject,
or have been rejected lovers at our shrine, as we might sup¬
pose, we would respectfully inform them that we give no
wives to Ashdod, Ammon, and Moab, and the worshippers of
strange gods, and Mammon especially; and we do not suffer,
if possible, the "strange children" of other gods, "whose
mouth speaketh vanity, and whose right hand is a right hand
of falsehood," to intermarry among us. This fully illustrates
our policy and practice in this matter, and is all the balm we
can afford to any who are individually and especially con¬
cerned. To Iron Wheel founders and scandal-trundlers it is
altogether exclusive, and we hope it may ever be so; but that
our Discipline forbids our people to intermarry with those of
other Christian denominations, the charge is false and un¬
founded. Our preferences in this matter are regulated by the
same circumstances and motives which, as we asserted before,
govern our political and social relations, and regulate and di¬
rect our trade and our influence. We go where friendship,
love, and our interests direct us.
We next proceed to examine a few of the leading proposi¬
tions of Mr. Graves, in which moral character is more par¬
ticularly involved. Graves has made many serious charges
against the character of our people, both the clergy and the
laity, male and female. I am aware that this is denied by
some, but it is at least a disputable question. But let us see.
On page 215, he says :
" Mark the means by which a Methodist preacher can hope
for advancement in rank : elevation is alone in the gift of the
superior clergy: they confer it only upon their favorites. The
aspirant must labor to gain the superior good-will of the pre-
LECTURE ON METHODISM.
41
siding elder, and lie alone can do this by his zeal for Method¬
ism, and the most extreme subserviency to his wishes.
" Here is a fair field, and the list open for flattery, fawning,
and man-worship. There is not one only seeking for good
circuits, or town or metropolitan stations, or a cabinet appoint¬
ment, hut scores of aspirants: hence, what rivalship, what
canvassing, what envy !"
Envy ! 0 shame, where is thy blush ? Who is this that
talks of envy? Tell it not in Gath, publish it not in the
streets of Ascalon, that Graves dishonors envy ! Let dark¬
ness reproach the night, and sin be judge of Satan !
" But another feature in Methodism. Preachers are al¬
lowed and encouraged to be informants upon one another, and
the presiding elder keeps his ears open, and invites evil as
well as good reports. Indeed, it is part of his business to be
a general scandal-monger !"
Worse and worse ! Confusion worse confounded! Graves
talk of scandal!
"And still
It was his earnest work and daily toil,
With slander's tongue, to make the noble seem
Mean as himself."
Alas! the ingrate repudiates his darling child: the serpent
scorns its reptile-seed I But again :
" None hut those who have toiled in the list can under¬
stand the -pulling and working against and checking each
other in every way imaginable, on the part of the rivals.
What depreciations, insinuations, and misrepresentations,
often, of each other !" Here sin again paints a portrait of it¬
self. Mr. Graves turns state's evidence, and commits him¬
self; and we see him in his true character, toiling in the
sinks of depreciation, insinuation, and misrepresentation:
he has entered the list, and has sustained himself well.
" 0 wad some power the giftie gie us,
To see oursel's as others see us!"
"What tale^ and reports get to the elders' ears! Each
known aspirant is under the strictest surveillance of all
others. Many a one's popularity is blighted with the presid¬
ing elder, and he can discover no trace of his enemy. What
42
LECTURE ON METHODISM.
histories of defeated efforts to reach the presiding eldership,
circuit-riders might write ! What wrongs and injuries re¬
ceived, what partiality and favoritism without merit, could be
revealed !"
A liberal paraphrase of this might be, and he might truly
have said, " What self-sacrifice, what self-denial, what devo¬
tion to God and his cause, what patience, what zeal, what
crucifixion of the flesh, what subduing of worldly motives, of
worldly ambition and pride, what consecration of self, of
mind, of means, of talents, of every thing, to God and reli¬
gion, is seen in Methodism! What an admirable system of
mutual forbearance, charity, and compromise ! Surely it is a
mystery too high for me : I cannot understand it. It has too
much grace and humility in it for me. There is too much
union in it, too much love, too much submission for Christ's
sake, too much godliness I Great is its mystery ! There is
no congeniality of nature between us. Surely it is a spiritual
serfdom. I despise it. Amen."
Now, by a strict examination, you will find that all the
foregoing inferential conclusions are pretended to be drawn
from the following assertions of Graves :
1. That Methodist preachers are allowed and encouraged to
be informants upon one another.
2. That the presiding elder keeps his ears open to receive
evil as well as good reports; that it is part of his business to
be a general scandal-monger.
In regard to the first of these, he does not produce the
least shadow of testimony to establish his proposition. It
is so low, mean, and contemptible, that it carries false¬
hood on the very face of it, and our indignation spurns it as
unworthy a contradiction ; but let us examine our Discipline
for a confutation of it.
On page 49, read the following advice given to preachers :
" Believe evil of no one without good evidence, unless you
see it done : take heed how you credit it. Put the best con¬
struction on every thing: you know the judge is always sup¬
posed to be on the prisoner's side. Speak evil of no one, be¬
cause your word especially would eat as doth a canker. Keep
your thoughts within your own breast, till you come to the
person concerned."
Again, Discipline, page 68 : "Take great care not to de-
LECTURE ON METHODISM.
48
spise eacli other's gifts. Never speak lightly of each other.
Let us defend each other's character in every thing, so far as
is consistent with truth. Labor in honor each to prefer the
other before himself."
Now, we ask, how do Mr. Graves's charges upon the el¬
der, of misrepresentation, insinuation, and depreciation, tally
with the above ? There is no room for them : they are utterly
annihilated, if the Discipline is our law and rule of practice;
and Graves himself says frequently, and especially on pages
175, 176, of his Iron Wheel, that Methodist preachers have
taken a solemn oath to observe every point, great and small,
in the Methodist Discipline, to obey it in preference to the
Bible, to place it above the Word of God, etc.
Now, is not this another beautiful sample of Graves anti
Graves ? Is it not enough to overwhelm the man with in¬
famy and contempt ? Surely every honest mind will condemn
the man as well as his book.
But he says it is a part of a presiding elder's business to
be a general scandal-monger, and what evidence does he pro¬
duce ? On page 199, Iron Wheel, he refers us to the 7th
item of a presiding elder's duty, found on page 40 of Disci¬
pline, viz.:
u To attend the bishop when present in his district, and to
give him, when absent, all necessary information by letter of
the state of his district."
And this is all he produces to prove the serious charge that
the elder is a scandal-monger; and this only requires the el¬
der to afford the bishop the necessary information concerning
the state of his district; not the acts of the preachers, but
the religious condition of the Church at large throughout the
district. In order to prove this construction of Discipline
correct, and Mr. Graves guilty again of perversion and false¬
hood, I need only refer you to the same clauses of Discipline
used in confutation of the first proposition, as those clauses
are applicable to the case of the presiding elder, he being a
travelling preacher and member of the Annual Conference :
" Speak evil of no one," etc.
Therefore, all the corrupt, unholy, and slanderous imputa¬
tions of Graves in the above charges, and their inferences, are
unfounded, malicious, and false, having no evidence to sustain
them, but being proven false by positive testimony of good
44
LECTURE ON METHODISM.
and sufficient authority. And now, let us ask, who is guilty
of misrepresentation, insinuation, and depreciation? Not
Methodism, but her accuser. Nor is he guilty only of these
things, but he has a peculiar gift for them, and he has not
neglected the gift that is in him. Surely " there is a genera¬
tion that are pure in their own eyes, and yet is not washed
from their filthiness;" and " envy is rottenness" to the brain
and heart as well as to the bones of J. It. Graves.
In reference to social feeling, ties, and obligations of friend¬
ship and honor in the ranks of Methodism, her clergy espe¬
cially, history furnishes no set of men in which there are
greater elements of mutual confidence, and love, and Chris¬
tian attachment, and noble and heroic devotion, adherence, and
fidelity; and this is especially true in comparison with the same
number from any other Christian Church. That there have
been some exceptions, some few cases of detraction from this
general truth, we admit; but where may they not be found
in any branch of the Church militant 1 and when have they
not existed, from Christ until now ? According to our inter¬
nal policy, as it affects the preachers, there is nothing to ope¬
rate jealousy, envy, prejudice, or disaffection to any alarming
extent. Our economy in stationing preachers may not com¬
mend itself to the worldly-minded, high-minded, vain-glo¬
rious, and uncharitable man; but to the humble and devoted
Christian, seeking the glory of God and not his own, it is a
wise, prudent, and equitable arrangement, and there is nothing
in it calculated to excite his prejudice or envy. Considered as a
religious as well as an ecclesiastical system for the propagation
of religion, it presents a type, a model of religious character,
just what it ought to be : not a consolidated despotism, but a
consolidated exponent of individual religious principles; and,
as such, there is no real, necessary, essential cause of dissatis¬
faction, envy, prejudice, or jealousy in it. Those who have
entered into it are
"A noiseless band of heavenly soldiery,
From out the armory of God equipped,
Invincible to conquer sin. .♦. .
to drive away
From earth the dark, iufernal legionry
Of superstition, ignorance, and hell:
Devote to God and truth,
LECTURE ON METHODISM.
45
And sworn to man's eternal weal, beyond
Repentance sworn, or thought of turning back;
And casting far behind all earthly care,
All countryships, all national regards
And enmities, all narrow bourns of state,
And selfish policy: beneath their feet
Treading all fear of opposition down,
All fear of danger, of reproach all fear,
And evil tongues."
This is expressive of the true spirit of Methodism, let others
lay such claim to it as they please.
But our system is eminently favorable to love, order, har¬
mony, and union; much more free necessarily from rivalry,
insinuations, misrepresentations, and depreciations, than those
Churches which choose their own pastors. You may desig¬
nate Methodism as a wheel, an Iron Wheel of Despotism, if
you please; but it is a wheel " builded in wisdom ; and by
understanding it is established;" a wheel fitly framed, in
which there is such admirable adjustment and relative pro¬
portion of parts, that, in view of its beauty and harmony of
rotation, and it's strength, and durability, and power, and
effect, as it rolls along year after year, crushing and annihilat¬
ing the despotism of sin, sin in low places and in high places,
that it may well be termed the Iron Wheel; nay, the Great
Iron Wheel; the great enemy of sin and wickedness, and a
terror to all evil-doers, false prophets, priests of Satan, and
saint-deceivers.
Methodist preachers, for I speak in their defence especially,
believe the same doctrines, teach the same principles, are go¬
verned by the same rules, and enjoy the same religion; and
why should they not have the unity of hearts who have the
unity of the Spirit ? With a very few exceptions, they have
been and are always bound together by the indissoluble bonds
of brotherly love and Christian affection. They are, for the
most part,
"To falsehood, truth; to pride, humility;
. To insult, meekness ; pardon to revenge ;
To stubborn prejudice, unwearied zeal;
To censure, unaccusing minds; to stripes,
Long-suffering; to want of all things, hope;
To death, assured faith of life to come—
Opposing."
46
LECTURE ON METHODISM.
Hence, wherever I find a Methodist preacher, at home or
abroad, on land or sea, in Christian lands or among heathea
tribes, north, south, east, or west; let him be white, black, or
copper-colored, bond or free, rich or poor, I find a kindred
soul, a spirit-brother, and to a brother I give a brother's
heart. We have made the same sacrifices, have the same
great object in view; and to his care I would not fear to risk
my property, my life, my family, my honor, and my earthly all.
I know them ; I understand them; their home is my home,
their sympathies are mine, their sorrows are my sorrows, their
joys are my joys, and their God my God.
Away, then, with your false assertions of infernal origin,
your slanders steeped in hellish hate, by which you would
hold up our Church as an engine of desolation, and the thou¬
sands of her heroic, self-sacrificing worthies, heralds of the
cross, to scorn and ridicule; while
"Around them flocking stand,
Arrayed in 'white, the people they have saved."
Their works are seen and read of all men where Methodism
has planted her standard; and these declare that Methodism
is of God, a child of the skies; and these constitute her glory
and her best defence.
Before we leave this part of our subject, we ask—and sin¬
cerely hope an unprejudiced and intelligent community will
judge between us—Who best fills the bill of a general scandal¬
monger ? the presiding elder, who is to speak evil of no one,
and to defend the character of his brethren, as far as consistent
with truth ? or those who endorse and peddle the Iron Wheel
fabrication, circulating it clandestinely, when ashamed to own it
before the world, and would not for shame, before an intelligent
and virtuous public, dare to assert their adoption of it ? There
are such cases. Come, judge ye "between cattle and cattle."
As for me, I fear not the decision. There is too much
loyalty to truth, fidelity to principle, and love of honor, that
I should expect any thing else than a verdict of public con¬
demnation, sending home to the hearts of our adversaries that
shame, disgrace, and contempt so richly merited and so basely
won.
We now come to consider briefly that part of Mr. Graves's
book which has reference especially to the female portion of Me-
LECTtiEE ON METHODISM.
47
thodist society. So far, we have had to deal with general
charges, and vague imputations, and indefinite inferences in re¬
ference to Methodism, her general system and policy. We now
have to consider Graves in opposition to & particular institution
of our Church; and more especially as the enemy of a particular
portion of our Church—the enemy of Methodist band-meet¬
ings; and, in connection therewith, the vilifier of Methodist
female character, the traducer of Methodist- virtue and vir¬
ginal purity.
One would think it were enough to have poured out his
venom upon the male portion of the Church, upon those who
are responsible for the origin and perpetuity of the nefarious
and heinous institutions of Methodism; but no,
" No plea diverts the fury's rage:
The fury spares nor sex nor age."
All Methodism, from the captains of her hosts to the lowest
functionaries in her ranks, men, women, and children, all are
summoned to the bar of this second Pilate, this " second
Daniel come to judgment."
In the war he wages there is no mercy, no hesitation :
from the very first step, his gait has been firm, fixed, deter¬
mined. Revenge, treachery, malice, are written in every fea¬
ture, and cruelty marks every step of his progress. In Me¬
thodism he sees nothing good : he looks upon her as an enemy,
and treats her as a foe to God, to liberty, to truth, and virtue.
Failing and foiled in his attacks on her champions, who do
not fear him, but despise him as a Goliath in wickedness, he
rushes madly on, reckless and unabashed, and, with the cru¬
elty of a Herod and the murderous spirit of a savage, imbrues
his hands in the blood of indiscriminate slaughter, regardless
of age, sex, or condition. Such is Graves, and such will the
sequel prove him to be.
I am aware that some of the endorsers of the Iron Wheel
deny there are any charges, any imputations or detractions on
this point in the book; while others admit there are insinua¬
tions at least, but that Mr. Graves is not responsible for them,
from the fact that they are extracts from another author. I
will remark here, that some are extracts and some are not;
and those which are have the endorsement of Graves, and
48
LECTURE ON METHODISM.
therefore he is accountable for them, for the whole. At the
close of the chapter, page 402, Graves says to Bishop Soule,
" You must also abolish these laws before I can recognize your
societies as churches of Christ." What infamous presump¬
tion and arrogance! Surely the doom of Methodism is at
hand, if this Immaculate cannot recognize us as a Christian
Church. Therefore he has endorsed all of the chapter which
is not his own, by inserting it in his book as though he be¬
lieved it true; and then, at the close of the chapter, he vir¬
tually declares it to be true, by asking Bishop Soule to abolish
those laws. We recommend any person who may have doubts
in regard to Graves's assault upon female virtue and character
in the Methodist Church, to read the whole chapter, com¬
mencing on page 384 of his book, and ending on page 402.
I shall only make a few quotations, and then successfully
prove the premises false from which he makes his infamous
deductions.
See Iron Wheel, pages 186, 187:
" The objection I have to the Methodist confessional above
the Romish, is this: In the former I am required to confess
all my sins of deed and thought, as particularly and rigidly
as Rome requires, to a preacher and three or four others, who
are not forbidden to rehearse my confession throughout the
whole community. Then, in return, my thoughts and imagi¬
nations are to be freighted with the sins and evil imaginations
which otherwise I may have never thought of, and which may
give rise to wicked thoughts and imaginings, which I will have
to confess at the next band-meeting; for evil communications
corrupt good manners.
" But, in the confession instituted by Rome, the solitary
penitent confesses to a solitary priest, who is solemnly sworn
never to reveal what is told in the confessional.
"No mortal ear but his own hears what is confessed, and
he is to give counsel and grant absolution upon satisfactory
evidence of repentance.
" The Discipline requires as full a confession as the Missal
does, and requires a confession of that which it implies is
improper for men to confess before women, or even married
men to utter in the presence of the unmarried; and, from
females, the confession of deeds and thoughts highly improper
for men to hear. If not, why must the bands be composed
LECTURE ON METHODISM.
49
either of all married persons, or all unmarried; of all men,
or of all women ? But what are they required to confess ?
"1. What known sins have you committed, etc. ?
" 2. What particular temptations have you met with ?
" No specifications. The temptations presented to thought,
though mastered and indignantly banished, must be told. If
any doubt, let them read the last question-. What have you
thought? Yes, even thought, said, or done, of which you
doubt whether it be sin or not. I am not only required to
confess what I have said, or done, or thought, which I know
to be sinful, but what I have thought, even if I am in doubt
whether it be sinful. Another thing remarkable about this
band-meeting confession is, that the preacher in charge, even
if an unmarried man, is authorized to hear confessions of this
character from both the married and unmarried sisters of his
charge. What if some of their stray thoughts had been con¬
cerning himself?" Page 388 : "If I mistake, I am misled
by the following duty prescribed to the preacher in charge :
'As preachers, have you thoroughly considered your duty, (i.
e., as prescribed in the Discipline,) and do you make a con¬
science of executing every part of it ? Do you meet every
society, also the leaders and bands V It is his duty, then, to
meet the bands. He is father-confessor to them. It does not
make it Ms duty to confess his sins and sinful thoughts in the
bands: if so, in what ones ? those of the men, or women ?
It is silent.
"What husband would wish his wife subjected to such an
examination as that prescribed in this confession, and what
she may have done and thought of one week, made the theme
of neighborhood gossip the next ? What father would wish
his daughter thus catechized by a Methodist circuit-rider, or
by any one else, or care to have her head made the receptacle
of all the wicked thoughts and imaginations of a whole band?
As, at the Bomish confessional, the thoughts and hearts of her
votaries are corrupted, so nothing could well be better de¬
signed than this band-meeting to corrupt the mind and heart
of the young, and fill a neighborhood with gossip and scandal.
" I have been told that there are few communities in Ten¬
nessee that will permit the institution of the Methodist con¬
fessional; and to the honor of the State be it said. The
most awful state of things has been brought about in a town
3
50
LECTURE ON METHODISM.
or neighborhood by the confessions made in the band-meet¬
ings."
All the above extracts are from G-raves's own pen, the
leading points of which we shall examine after awhile. We
now submit to you a few extracts found in his book, bearing
his endorsement, for which he is responsible :
" There is absolutely no question, by possibility, which a
Roman Catholic priest may ask, but may be asked by the
band-leader. No, not one. The vilest questions to be found
in Dens' Theology, and which the priest is required to ask,
may be put to every member of a band-meeting, and they
have bound themselves to answer."
Again, pages 390, 391: "The conscience is hardened by
it. Confession of sin to' God, without contrition, hardens the
conscience : confession of sin, then, anywhere else than to
God, must harden the conscience in a greater degree. Con¬
fession, therefore, in the Roman and Methodist systems, must
tend to a callous conscience, and it is so. Nine out of ten
of the readers of this article will say, if they are not Method¬
ists, ' Yes, it is true.'
"We have often remarked a peculiar insensibility as a
characteristic of the Methodist common mass; (whatever very
many exceptions there certainly are, from educational and
refined associations in life;) a peculiar insensibility to moral
honor and integrity of character.
"We have not dropped this sentence in hasty writing. We
say deliberately it is so: it is so deep and wide, and we are not
mistaken in saying so, our readers will respond. Alas ! it is
even so. This is, in a great degree, the work of the class-
meeting system of confessions."
Again, speaking of Methodists, page 399 : " 0, what facts
would be disclosed, if we had the history of the class-meeting
from the beginning ! Alas 1 what will be the revelations of
the last day!"
Again, page 400 : " Why, Satan himself never, even in
Romanism, invented a system more certain to produce a lax
morality. Let people talk about sin habitually, especially se¬
cret thoughts and emotions, as a prescribed round of duty,
whether at the Roman confessional or in the Methodist class
or band-meeting, or in a M'Dowel New York Moral Reform
Association, or anywhere else, and you break down the na-
LECTURE ON METHODISM.
51
tural barriers God has erected in the instinctive shame of
human nature. To say nothing of quenching the Spirit, sin
lieth at the door, and, under such invitation, must and will
come in.
"We repeat, What a school for scandal the Methodist
Church would be if the class-meeting system could be made
perfect in its motion under the action of the Great Iron
Wheel !"
In the above extracts you will recognize the following-
charges against our people:
1. That they have a peculiar insensibility to moral honor
and integrity of character.
2. That Satan never invented a system more certain to pro¬
duce a lax morality.
3. That Methodism is a school for scandal.
4. That it breaks down the natural barriers God has erected
in the instinctive shame of human nature.
5. That it tends to a callous conscience.
6. That our females have bound themselves to answer to
the preacher the vilest questions in Dens' Theology.
The above charges, with many others of a kindred nature,
are pretended to be properly drawn from the following pre¬
mises : *
1. That a person is required in a band-meeting to confess
his sins of deed or thought as particularly and rigidly as Rome
requires.
2. This must be done to a preacher and three or four
others. :
3. The preacher is authorized to hear confessions of this
kind from both the married and unmarried sisters of his
charge.
4. The,vilest questions in Dens' Theology may be asked,
and they have bound themselves to answer.
5. Those to whom the confession is made are not forbidden
to rehearse it over the country.
In regard to the first item above, Mr. Graves derives it
from the following questions in Discipline, page 83, viz.:
1. "What known sins have you committed since our last
meeting ?
2. " What particular temptations have you met with?
3. " How were you delivered ?
52
LECTURE ON METHODISM.
4. " What have yon thought, said, or done of which you
doubt whether it be sin or not V'
Now, in order that we may properly understand the mean¬
ing of the above questions, it becomes necessary that we read
the whole section or rules of the bands, commencing on page
81, Discipline. We will there find that, before a band was
formed, it was necessary for each to have confidence in the
others. Then, before any one was admitted into the band,
such an one was to have
1. The forgiveness of sins.
2. Peace with God.
3. The witness of the Spirit.
4. The love of God shed abroad in the heart.
5. Having no sin, inward or outward, ruling over them.
6. Desiring to be told of their faults plainly.
7. Desiring that the others should tell them whatsoever
they thought or feared about them.
All these important qualifications, evidences of spiritual
and practical godliness, were necessary to entitle them even
to enter a band-meeting; and what better qualifications could
there be for the inspiration of mutual confidence, and what
confidence so holy and inviolate as that of Christian hearts,
having all the elements of the deepest, and purest, and
strongest piety ? They were supposed to have the faith that
overcometh the world, and that it was not grievous for them
to abstain from sin, etc. See Discipline, page 83.
With all the above qualifications, evidences of the highest
grade of Christian character, it is perfectly absurd, prepos¬
terous, and foolish, nay, it is the greatest dishonor to God, the
power of his grace, and the grossest and most uncharitable
injustice to his people, to suppose that such foul and iniqui¬
tous questions as Graves contemplates would be even thought
of, much less ashed. *
Band-meetings were generally composed of very few per¬
sons, but all were invariably such characters as above de¬
scribed ; and it was owing to the high requisitions of faith
and practice that these rfieetings were of small numbers^ the
mass of professors of religion not having made sufficient at¬
tainments in the Divine life; not having the faith that always
overcomes the world.
This is the character of such meetings. They are volun-
LECTURE ON METHODISM,
53
tary associations of the most pious and devoted members of
the Church, whose avowed and open purpose, and whose real
desire it is, whatever their degree of Christian excellence
may be, still to go on to perfection; to grow in the knowledge
of his or her own heart, and only to know the hearts of others
so far feas they may be of mutual help to each other in piety
and works of righteousness. As sin is only sin when known
to be a violation of God's will and law, and when we neglect
to use all the means of acquiring such knowledge, it is the
object of these associations to afford that knowledge, and to
secure obedience accordingly. Call these associations Method¬
ist confessionals, or stigmatize them as you will, their object
is good, and their fruits are good; and' they have been ap¬
proved of God, judging by their results. Moreover, their
spirit is in accordance with the Bible, and they are founded
upon the word of God. The motives which uphold and sup¬
port them, their objects and influence, are all seen and justi¬
fied in the following scriptures: "And Joshua said unto
Achan, My son, give, I pray thee, glory to the Lord God of
Israel, and make confession unto him; and tell me now what
thou hast done : hide it not from me." " Confess your faults
one to another, and pray one, for another, that ye may be
healed. The effectual fervent prayer "of a righteous man
availeth much." In these texts, and many similar ones, may
be found exhortation to confession, and to public confession;
confession of such character, and under such circumstances,
as band-meetings contemplate. They invite no confession ex¬
cept such as will glorify God, and tend to the salvation of
souls. And is not the confession of sinful thoughts, and feel¬
ings, and passions, and imaginations or contemplations, justifi¬
able by the exhortation to " eonfess your faults ?" What are
faults but imperfections and blemishes, and those things
which impair moral excellence ? Certainly all or any of these
are faults, as well as offences against our brethren are faults,
to which especially the text may allude. But the advantages
of band-meetings have more direct reference to the correction
of such evils as might be considered of minor importance
relatively, the moral character of which it is hard to deter¬
mine, and yet about which conscientious persons may have
some scruples and fears. The cases and instances of this
kind are not a few. How often do we see the members of
54
LECTURE ON METHODISM.
the same church, either Methodist or Baptist, differing in
opinion with reference to the same thing, and differing con¬
scientiously, and, apparently, one having as much grace and
light as the other. All may be justified before God, and yet
one may be right and another wrong, according to the gospel
standard. It is an error of education, of the mind, of the
judgment, and not of the heart.
These errors or faults may be in reference to family govern¬
ment, or to trade, dealing with one another, or they may be
faults of habit, intemperance, the drinking of spirituous li¬
quors, and a thousand other things too tedious to mention,
but which we know exist and have existed in times past, not
having the same general diffusion of light which we enjoy,
and in such mixed masses of different degrees of culture and
intelligence as Wesley preached to, and the founders of Me¬
thodism had to deal with, and as exist now in many portions
of our land. The object, then, of our band societies is to
throw together the best hearts and the wisest heads, and to
secure the best counsel for moral reformation and for continual
advancement in grace, in the knowledge of the human heart,
so desperately wicked and deceitful above all things, and to
know ourselves, which is the greatest and most important
study of man, and to know Jesus Christ as our model and our
salvation.
And what more laudable objects for human ambition and
Christian zeal and effort, and what better means could be de¬
vised, thaji these we have contemplated ? And here let me
add, that this confessional system is admirably adapted to the
most inveterate cases of sin and wickedness in high places,
and in all probability would be of incalculable service to the
author of the Iron Wheel—the enemy of Methodism, and the
defamer of Methodist virtue and purity.
This is our exposition of the first proposition. Let us now
pass to the others, and consider them successively, according
to truth, or, more probably, (by inference,) according to their
degree of turpitude.
2. These cdnfessions must be made to a preacher and three
or four others.
This item of the bill is altogether false, proven so by the
above quotations from Discipline. Except the preacher was
qualified as above, in compliance with the requisition of Dis-
LECTURE ON METHODISM.
55
cipline, which is as binding on him as on any one else, he
could not enter a band-meeting; nor could he then, unless
complying with all restrictions. He could meet men all sin¬
gle if he was single, or meet men all married if he was mar¬
ried ; and not otherwise.
3. The preacher is authorized to hear confessions of this
kind from both the married and the unmarried sisters of his
charge.
This is wholly and unqualifiedly false. See Discipline,
page 84 : " Two, three, or four believers who have confidence
in each other, form a band; only it is to be observed, that in
one of these bands all must be men or all women, and all
married or all unmarried."
4. The vilest question in Dens' Theology may be asked,
and they have bound themselves to answer.
This is proven false by the quotations produced in the first
item, pages 81-83, Discipline. That such questions could
not have been contemplated, is satisfactorily shown by the
necessary qualifications of the members, by the objects and
ends of the meeting, and is further shown by the directions
given, pages 83, 84, Discipline. The character of the ques¬
tions admissible at band-meetings can be seen definitely deter¬
mined on the above pages of Discipline. They are such as
relate to " known sins," particular temptations, the manner
of delivery from temptation, sins of thought, word, and deed,
and doubtful sins. Though many questions might be asked,
these constitute the limits, the bounds of all inqqiry. There
is no room here for vileness and impudence to intrude, and if vile
questions were asked, the pious indignation of the catechized
would spurn the questions and the questioner alike, rebuking
his or her vileness and impudence, as they were allowed and
bound to do any other sin. Nor were they bound to answer
such questions; for to answer them would be an equal breach
of rule, and a grievance to, and denial of, their religious
modesty and purity—the necessary companions of grace and
virtue.
5. Those to whom confession is made are not forbidden to
rehearse it over the country.
Now, if such questions as are in Dens' Theology are asked
in band-meetings, who would voluntarily go into one of them
and subject his mind and heart to the scrutiny of others, if
56
LECTURE ON METHODISM.
there was nothing more than ordinary confidence, and no
bonds of secresy ? This proposition overturns the fourth, or
the fourth is a denial of the last, or, it is more reasonable to
conclude, Graves was blind with envy, and could not see two
propositions at the same time. But this is not reconcilable
with one of the main principles of band-meetings, viz., "not
to mention the faults of any behind his back, and to stop
those short that dopage 83, Discipline. And yet, accord¬
ing to Graves, the vilest questions may be asked of Methodist
females, and all their faults, failures, and delinquencies, if
they have any, may be rehearsed over the country. What
reasoning, or, rather, what blind malignity! But F. A.
Boss, whose sentiments Graves endorses, declares himself that
the bands are pledged to secresy. See Iron Wheel, page
397 : " The members of the band, it is true, are pledged to
secresy.—Wesley's Works, vol. v., p. 185."
The above quotation Graves penned from the works of Boss,
and then endorsed it, as before shown; thereby proving his own
statement false.
But it may be objected still, that the preacher in charge
' of these meetings in circulating
privilege in this respect when he met the private bands of
male members, and he could meet no others. It was his duty
to meet the "general bands" once a quarter, but under the
same restrictions. See Discipline, page 48 : "To meet the
societies, classes, and general bands."
We have now shown clearly and conclusively,
1. No man, either of clergy or laity, was allowed to meet
in a band of females.
2. That no such questions as contemplated by Graves, from
the nature of the case and the qualifications of the members,
could possibly arise.
3. That if any thing be told in a band-meeting that might
be termed even a fault, it was forbidden to be told or heard
spoken of. >
And these are the main points in the case that relate to
Methodist band-meetings as a school for slander; and having
proven these facts, it is impossible for Graves's propositions
to stand; and, false in themselves, all the uncharitable and
proposition 2, that he had no
LECTURE ON METHODISM.
57
impious inferences and deductions drawn from them are false
and unfounded.
And who will now say that Graves has not endeavored to
stigmatize Methodist virtue, and to disparage Methodist fe-
imale character in connection with hand-meetings ? He has
not openly declared that they are schools for lewdness, las-
civiousness, and systematic debauchery; but in the quotations
we have adduced, and in all that he has written on the sub¬
ject, he has, in letter and in spirit, by positive assertion and
inference, too plainly traduced the purity of manners, the
modesty, the virtue, the chastity of the women of Methodism.
What influence has he ascribed to band and class-meetings,
and what effects ? "A peculiar insensibility to moral honor
and integrity of character;"- "a lax morality;" " a prostitu¬
tion of the natural and instinctive shame [or modesty] of hu¬
man nature;" "a callous conscience." These are the ideas
he associates with our bands, and by which he designs to de¬
tract from the virtue of the mothers, and wives, and daughters
of Methodism.
But this is not all. He would associate the bands and
classes with the most corrupt institutions of the Bomish
Church. He speaks of Methodist confessionals, and would
fain have the world believe that the band and class system is
one of absolute priestly control, debasing, wicked, and full of
prostitution and corruption as that of the Burnish Church.
What a volume of base, insidious, foul, and bging slander,
lies adroitly half concealed, half open, winking, blinking, in¬
sinuating, audacious, cowardly, defamatory, in his imputations!
so adroitly, and nicely, and carefully managed, as to accom¬
plish the nefarious purpose of the slanderer, and yet avoid
the merited and justly feared doom of the defamer.
What elaborate skill and painstaking it cost him to fabricate
the charges, the implications, and inferences contained in this
one proposition : " The vilest questions in Dens' Theology may
be asked, and they [the women] have bound themselves to
answer." Ah, how his eyeballs flamed with infernal joy
when the Devil furnished that suggestion; and
" Slander smiled horribly to view
How wide her daily conquests grew."
Yes, it was comprehensive, extensive, positive, and yet am-
3*
58
LECTURE ON METHODISM,
biguous to some extent, just adequate to his earnest, villanous,
but cowardly purpose. There was something about the enun¬
ciation of it easy and rotund, redolent with bitter hate and
scandal, that made it the very vehicle for all his insidious ma¬
lice and calumnious spleen. Let a correct analysis be made
of all Graves has said upon this subject, and unless, as he
alleges, we " have a peculiar insensibility to moral honor," he
stands before us a positive, malicious, and dastardly calum¬
niator of Methodist female virtue and purity.
But in his malicious blindness he has not seen the many
living witnesses coming from the courts of Methodism, and
mingling with other denominations, and with his own, who
by example and precept have contradicted his theory; but
in an unqualified manner condemns class-meetings and band-
meetings alike, as all of a piece, acknowledging, as he is
obliged to do, that there are many exceptions to their debasing
influence, but condemning them as a source of common cor¬
ruption and moral devastation in the Church. It is worthy
of remark, that many men, greater and better than Graves in
their lives and conversation, of every denomination, have tes¬
tified to the contrary concerning our institutions; and one of
these, our " class-meeting," which Graves includes under the
band system, has been recently extolled in the highest terms,
by one who is greater than Graves, but of the same denomina¬
tion—a minister of the Baptist Church, and President of
Brown University and Professor of Moral Philosophy—Francis
Wayland, D. D. His words on this subject are upon record,
have been circulated in the public prints, and are highly eulo¬
gistic of the Methodist class-meeting system. This is consola¬
tory to us, a commendable instance of the triumph of liberal
and enlightened religion over bigotry, and ought to be a
withering and profitable rebuke to the blind and bigoted tra-
ducers of Methodism. In addition to these positive proofs,
we might bring many others, to the contrary of Mr. Graves's
odious assumptions, as well as proofs by inference. Method¬
ism, in the days of Wesley and Whitefield, was charged with
too rigid and strict morality. She is now charged with a " lax
morality," when her discipline is the same. History affords
as many bright and shining examples of deep and fervent
piety among her male membership as any other denomination,
according to her numbers, and especially in the ministry; and
LECTURE ON METHODISM.
59
history furnishes as much of the female example of piety and
good works in her many dutiful and anxious Miriams, her
heroic Deborahs, her tender and thoughtful Naomis and noble
and pious Ruth-like daughters, her zealous Hannahs, devoting
their children to God, and gives us as many a Dorcas of deeds
and of alms, and Lydias of prayer" and hospitality, and help¬
ing Priscillas, and Marys, and Marthas, daughters, mothers,
and grandmothers in Christ, born and reared in Methodism,
and under her most despised institutions, as any other Church
upon earth can boast; and, furthermore, it shows as much re¬
fined sensibility and tenderness of soul, as much conjugal
fidelity and artless simplicity, as much female excellence, and
as many patterns of female loveliness in the borders of Method¬
ism, in proportion to her numbers, her means of education,
and enlightenment, as any other people under heaven. But
enough of this defence against charges and imputations too
base in themselves, too worthless in their source, to provoke a
noble indignation. But Mr. Graves forgets that, in slandering
Methodism, he slanders all with whom she associates: Bap¬
tists, Presbyterians, Christians of every name and order, are
all so intimately connected with Methodism, by daily contact
and all the social relations of life, of marriage, and consan¬
guinity, that if one is corrupt, the other is tainted; if one is
wounded, the other suffers. But such sources of corruption
do not exist in the Methodist Church. Society would not
tolerate it, and the verdict of reason and of society proves
Graves to be the most extravagant, extraordinarily impudent,
vile, and shameless calumniator of public morals and virtue
that ever breathed the breath of scandal and intolerance.
Away with him and his book, and let a virtuous, honest, and
indignant people, of every name, unite in the power of a com¬
mon religion to crush this viper of society, and all his brood
of falsehood and reproach, into infamous oblivion ; for he de¬
serves not even an infamous notoriety.
Having now proven, both by direct and indirect testimony,
that there are no such sources of corruption in our Church as
Graves contemplates, and that there is no such real corruption
and depravity as he insinuates; that it is all inconsistent with
the facts and fruits of Methodism and the spirit of her religion,
and inconsistent with the condition of society and relative
60
LECTURE ON METHODISM.
position of Methodism, we ought, in justice to Graves, to con¬
template him in the guilt and blood of the slanderer; the
slanderer of one, of millions; and, more especially, in the
burning shame of a slanderer of woman; of woman in her
collective capacity, it is true—the mother of society—but
none the less individual. This, however, would do him too
much reverence: we have already been compelled to look
into the charnel-house of his heart, until we fain would drop
the curtain and forget the loathsome spectacle of moral putre¬
faction and corruption. We are heartily sick of the sight.
For a man of the world, making no religious pretensions what¬
ever, or an infidel, or the vilest and most hardened reprobate
and apostate from God to exhibit such a character, to be
guilty of such offences, would be a matter of less wonder
and astonishment. But the culprit before us is a minister of
a Christian Church, in a Christian land; a preacher, and pro¬
fessed exponent of the kingdom which is righteousness, and
joy, and peace in the Holy Ghost. 0, who can describe his
shame ? who can declare his guilt ? What notes, resounding
in the lowest depths of deepest infamy, agony, and woe, are
adequate to express the guilt, the pain that conscience must
inflict, when God shall light the fires of his wrath, to show
the fallen state of such a soul! Truly may it be said, " The
mystery of iniquity doth already work in the children of dis¬
obedience."
But in every age, as we have previously remarked, such
iniquity prevails to a greater or less extent; and error, super¬
stition, ignorance, and bigotry, all have their adherents. But
it seems, indeed, that a particular characteristic of the pre¬
sent day is the popular tendency to the most extravagant
fallacies and errors; and the time seems fast approaching, if
it be not already come, when the saints themselves, if possible,
shall be deceived; when " they shall turn away their ears
from the truth, and shall be turned unto fables." It hath
been well said: "Virtue and goodness: virtue is bold, and
goodness never fearful;" but the time has come when these
qualities apply also to vice and iniquity; and no man can be
found so low that some will not do him reverence: none so
wicked and corrupt, but others will be found to praise and
magnify him. To them,
LECTURE ON METHODISM.
61
"His words are bonds, his oaths are oracles,
His love sincere, his thoughts immaculate,
His tears pure messengers from his heart,
His heart as far from fraud as heaven from earth."
" But what I say unto you I say unto all—Watch." Be not
carried away by the sleight and cunning craftiness of men."
" Prove all things : hold fast that which is good."
To those who are the endorsers of Graves, the circulating
mediums of his bitter hate and falsehood; indeed, to all who
" give ear with greediness, or wittingly make their tongues
heralds to his lies j" to such let me say, they are no less guilty
and responsible than Graves in the estimation of society and
of God •, and they must share a common doom.
Bemember, God hath declared his will concerning you;
that if you spoil, you shall be spoiled again •, that he who
taketh up a reproach against his neighbor, shall suffer re¬
proach. Bemember, we are members of the same Christian
family : " Thou sittest and speakest against thy brother : thou
slanderest thine own mother's son." And here read your
condemnation : "I have heard the reproach of Moab, and the
revilings of the children of Amnion, whereby they have re¬
proached my people, and magnified themselves against their
border. Therefore, as I live, saith the Lord of hosts, the
God of Israel, surely Moab shall be as Sodom, and the child¬
ren of Ammon as Gomorrah, even the breeding of nettles, and
saltpits, and a perpetual desolation : the residue of my people
shall spoil them, and the remnant of my people shall possess
them. This shall they have for their pride, because they
have reproached and magnified themselves against the people
of the Lord of hosts."
To those who unwittingly endorse the slanders of Graves,
receiving the opinions and imbibing the prejudices of others,
without having given the matter proper investigation and due
consideration; to such let me say, though your case be not
one of such aggravated guilt as the former, you are responsi¬
ble for your criminal neglect. Bead, study, reason, and re¬
flect. Decide for yourself. " Go not forth hastily to strive."
Bemember what Moses said to the two contending Hebrews :
" Sirs, ye are brethren : why do ye wrong one to another ?"
To those who have taken no part in this war against Me¬
thodism, and repudiated it, as we have remarked before, we
62
LECTURE ON METHODISM.
extend the right hand of fellowship: for such we feel a pe¬
culiar fraternal adhesion, and bid them God-speed in the bat¬
tles of the Lord against our common adversary. Let us still
fight the good fight together, and never turn our arms against
each other. Though "we walk in the flesh," let us "not
war after the flesh." For we wrestle not against -flesh and
blood, but against principalities, against powers, against the
rulers of darkness of this world, against spiritual wickedness
in high places.
And, finally, to those whose faith has not been tried, who
know nothing of Graves, and as little or less of his book; to
such we say, read it if you will, if you distrust Methodism,
and her institutions, and her fruits; but read in the light of
reason, truth, and the Bible, and we will not fear your deci¬
sion.
But do not drink of the stream before you contemplate the
source of poison and death whence it issues. Look at Graves,
the embodiment of envy, jealousy, malice, hatred, strife, and
bigotry; a perfect seething-pot of passion, spleen, and con¬
tention ; regarded so not only by Methodists and Christians
of every name, but known to be such by many of his own
denomination, and published as such by the religious journals
of the country. Hear the opinion of the Western Recorder,
a leading Baptist paper of Kentucky. We quote from the
Southern Christian Advocate:
" Elder Graves. This, we believe^ is the first time we have
written the name of this notorious man. Some think that his
infamous book should be noticed; but we feel assured that, with
every man whose good opinion is worth seeking, it can do no
harm. Its falsehood is too glaring. We mention him now
to show how the Western Recorder, a leading Baptist paper
of Kentucky, speaks of him and his coadjutor in mischief.
These Ishmaelites have been stirring up war among the bre¬
thren. The Recorder has striven for peace until his patience
is exhausted; and now, in taking up the challenge, says:
'Brethren Graves and Pendleton have each taken their posi¬
tion and shown their hand in answer to the call we made upon
them to cease fanning the fires of strife in our denomination.
Brother Graves, it seems, is to do the fighting, and Brother
Pendleton the ridiculing. They both seem determined on
war, but each in a different way. Brother G. is furious,
LECTURE ON METHODISM.
63
Brother P. witty ; Brother Gr. is boisterous. Brother P. gen¬
tle ; Brother Gr. turbulent, Brother P. serene; Brother Gr.
defiant, Brother P. plausible; Brother Gr. threatening, Bro¬
ther P. funny; for, strange as it may seem, Brother P. is
sometimes a very funny man—funny in his wit, funny in his
criticism, funny in his logic, and funny to think of, because
he is so funny. But neither of them seems inclined for
peace, and they both assume that they are assailed. This we
deny. They are not assailed, and have not been, in the Ke-
corder, unless defending ourselves against unjust attacks made
upon us by the Tennessee Baptist can be so construed. This
we pledge ourselves to prove, and we intend to do it fairly.7 77
The above article is to the point, conclusive, and reliable,
and shows the man in his true character. Such evidence is
worth more than volumes from other sources ; and if such
evidence were in general circulation, it might be that the " no¬
torious man77 and the "infamous book77 above alluded to,
could do no harm, as we feel assured they will not with those
"whose good opinions are worth seeking.77 Hence, others,
taking the same view as the author above, may differ with
me in reference to the prudence and policy of the course I
have chosen in defending Methodism against the inroads of
her enemies. That prudence is often the better part of valor,
I know : that silence and inaction are often the best defence,
I am fully aware; and that I may incur the displeasure of
many, and the inveterate hatred and malice of not a few, are
all known to me, and, to some extent, experienced already.
But let it be remembered that the Cherokee Baptist Conven¬
tion, held in the bounds of my circuit, recommended the book
to the community embracing my pastoral charge: let it be
remembered, further, that several ministers, who are in good
standing in their Church, have been from time to time circu¬
lating and recommending the book, and that numbers of the
people of this community have openly endorsed it.
I, therefore, feeling all the responsibilities that devolve
upon me as related to the Church and society, have considered
it indispensably necessary to notice and expose at least some
portions of a work which, according to my own observation
and convictions, would prove an instrument of evil and cor¬
ruption. Nor have I done this at my own charges: it has
been recommended by the prudence and wisdom of others
64
LECTURE ON METHODISM.
older and more experienced than myself, and knowing well
the local and general circumstances that make it my duty.
Our Church, our clergy, our private membership, Method¬
ism in every department, have been attacked, ridiculed, mis¬
represented, and grossly slandered. Our wives, our mothers,
our daughters, our altars, our homes, have all been directly
and indirectly assailed; and shall I, in the charity that "en-
dureth all things," be dumb, and open not my mouth, and let
my flock become a prey to every beast of the field ? May I
not, in better fealty to; God, go forth in'the charity that
" worketh no ill to my neighbor," and " rejoiceth in truth,"
and oppose the enemies of virtue and of God ? Humanity
demands it: universal charity itself demands that error be
exposed and rebuked, and that her dupes and adherents, of
whatever name, for the honor of God and religion, be timely
warned and liberated from the powers of darkness, ignorance,
and sin.
But there are individual claims upon me, in view of my
individual relations, and my earliest, and best, and dearest
associations, that call me to duty.
As a son, the recollections of a departed mother summon
me to my present position.
As a brother, fraternal affection, virgin innocence, and
spotless virtue inspire my heart with a zeal to vindicate her
honor.
As a husband, the holiest vows of conjugal fidelity and
love inspire me with a noble enthusiasm, and call for protec¬
tion and defence.
And, lastly, as a minister of God, his unction is upon me,
and to him I am responsible.
I well remember when, seventeen years ago, I gave my
hand to the Methodist Church. I was then an orphan boy,
fatherless, motherless, a hopeless and penniless wanderer amid
the cold charities of the world. My father had recently fallen,
and my mother had, from my infancy, slumbered in the si¬
lence of the grave. Without the advantages of education,
and without a chart or compass to direct my course, my feeble
bark was launched on the dark, troubled, and treacherous
billows of this sea of life. Amid the rocks, and shallows,
and storms, and tempests of time, I was left alone to buffet
the waves of opposition, and contend .with the tides of sin
LECTURE ON METHODISM
65
and wickedness. In this dark and cheerless hour, Methodism
displayed her beacon-light, came to my relief, and volunteered
as pilot to my grief-stricken and desponding soul. Yes : I hail
her to-day as the friend in the time of my greatest trials and
difficulties in life, the friend of my boyhood, the guardian of
my youth; and around her now the joys and hopes of my
manhood affectionately cluster; cluster around her as the in¬
strument of my salvation for time and eternity, Her ministry,
her membership, her ordinances, her class-meetings and love-
feasts, her prayer-meetings and sacraments, her helps of
counsel and love, are all interwoven with the dearest and hap¬
piest associations of my life. Through her instrumentality,
by the grace of God, I am what I am. And shall I now de¬
sert her ? Shall her foster-child forget the mother who
adopted him, and be unmindful of all her benefits? Never.
I have lain my heart, my life, my all upon her altar: come
weal or woe, come life or death, poverty or wealth, honor or
shame, her destiny shall be mine. Thank God, I can wield
an arm in her defence, when duty calls, as well as " in defence
and confirmation of the gospel." For her sake, " I am ready
not to be bound only, but also to die." Long as life endures,
her cause shall be my cause, her joy shall be my joy, her sor¬
row shall be my sorrow, her shame shall be my reproach, her
people shall be my people, and her God shall be my God.
Methodism ! Why should I not love her ? yea, why should
she not be to me dear as the apple of mine eye ? Her go¬
vernment, her policy, her doctrines, her institutions, all make
her my friend, as she is generally and especially the friend of
the poor.
Her past, her present, her glorious future, all unite to bind
her to my heart. When I retrospect the past, and behold
her conquests, I enjoy her present fruits; and when, by the
eye of faith, I contemplate her future promised land of suc¬
cess, I am ready to make any sacrifice for her advancement.
But I glory in Methodism, because the favor of God resteth
upon her. Let the world read her history and consider her
fruits. Not yet eighty years of age, she numbers 1,300,000
in the United States alone. But these do not constitute her
chief glory. This is seen in her lives, her deaths, her labors,
her toils, her patience, her sacrifices : these are her jewels.
Hundreds of thousands have fought the good fight of faith
66
LECTURE ON METHODISM.
under her banners, and gone home to their reward shouting
victory over death, hell, and the grave. Her reward and her
a;lory are in heaven. Here she is a toil-worn, way-weary pil¬
grim, " foot-sore with travel." There she is triumphant—a
king and priest to God, " the first among the holy." Her
lines have gone out into all the earth. Her ministers have
carried the story of the cross where other Christian heroes
feared to tread. Infidelity, paganism, and idolatry have fled
before her standard. There are none so high and noble but
Methodism has approached them : none so low and degraded,
none so wild and savage, but she has soothed them with the
music of her voice. The African, the Indian, the Chinaman,
the South Sea Islander, north, south, east, and west, the lost
and degenerate sons of Adam, have been waked from the
slumbers of their native depravity by the pioneers of Method¬
ism, calling them to enjoy the fruits of civilization, and the
hope and liberty of the Christian. And still she is marshal¬
ling her thousands out of every land into the armies of her
God. Say not, then, that Methodism is a God-dishonoring
and man-debasing system. An intelligent world will condemn
it: the redeemed heathen will denounce it. Sanctified thou¬
sands of the spirits of just men made perfect, will tune their
harps to higher praise at such an impious charge. The thun¬
ders of the dreadful day that wake the dead, will prove it false.
The baptismal and refining fire of God's eternal, sanctifying
Spirit, in ten thousand instances, has declared it false.
Hail, then, ye hosts of Israel, and press with courage on.
God is our author; his Spirit our guide; the world our
parish; the evangelization of the world our mission; heaven
our home; and palms, and sceptres, and thrones, and crowns,
our glorious and eternal reward !