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 UCSB LIBRARY 
 
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 /
 
 THE 
 
 METHODIST ARMOR; 
 
 OR, 
 
 A POPULAR EXPOSITION 
 
 Doctrines, Peculiar Usages, and Ecclesiastical 
 
 Machinery of the Methodist Episcopal 
 
 Church, South. 
 
 By HILARY T. HUDSON., DD., 
 
 North Carolina Conference. 
 
 Revised and Enlarged . 
 
 Nashville, Tenn.: 
 
 Publishing House of the M. E. Church, South. 
 
 J. D. Barbee, Agent. 
 
 PRINTED FOR THE AUTHOR. 
 ISF8
 
 Entered, according to Act of Congress, in the year 1882, 
 
 BY HILARY T. HUDSON, 
 in the Office of the Librarian of Congress, at Washington
 
 TO THE 
 
 METHODISTS OF NORTH CAROLINA, 
 
 THIS VOLUME IS 
 
 Most Respectfully and Affectionately Inscribed 
 
 BY 
 
 H. T. Hudson.
 
 PREFACE. 
 
 The design of this little book is to give a condensed view of the 
 prominent doctrines, peculiar usages, and polity of the Methodist 
 Episcopal Church, South. The Articles of Faith and the General 
 Rules are given also, with Scripture quotations and explanatory 
 notes. The book, putting into a small compass what lies scattered 
 in many volumes of Methodist authors, is especially intended to 
 meet the wants of the popular masses adhering to Methodism. 
 
 The Author. 
 
 Shelby, N. C, April. 1882.
 
 CONTENTS. 
 
 CIUFTER 
 
 Introduction * » 8 
 
 I. Origin of Methodism in England— The First Meth- 
 odist Society— Rev. John Wesley, the Founder. . . 9-12 
 II. Origin of Methodism in America— The First Meth- 
 odist Society — The First Annual Conference — The 9 
 Organization of the Church — Historical Statement 
 
 — Validity of Methodist Ordination 12-21 
 
 III. Articles of Religion (with Scripture Quotations and 
 
 Notes) ' 21-54 
 
 [V. The General Rules (with Scripture Quotations and 
 
 Notes) 54-90 
 
 V. Prominent Doctrines of Methodism — Universal Re- 
 
 demption — Repentance — Justification Through 
 Faith — Regeneration — Witness of the Spirit — 
 Holiness, or Sanctification — The Possibility of Fi- 
 nal Apostasy 90-116 
 
 VI. Orders in the Methodist Ministry — Deacons — Elders 
 
 —Bishops 116-118 
 
 VII. The Mode of Baptism— Baptism of Paul— Baptism 
 of the Jailer — Baptism of Cornelius — Baptism of 
 
 the Three Thousand 118-126 
 
 VIII. Objections Answered — Buried with Him in Baptism 
 — The Baptism of Christ — John Baptizing in Jor- 
 dan— Bapto and Baptidzo 126-134 
 
 IX Infant Baptism — As Taught in the Old Testament — 
 Christ's Recognition of Infant Membership — The 
 Apostles Preached the Doctrine of Infant Church- 
 membership — Family Baptisms — The Jailer's 
 
 Family — Historical Statement — Objections 13/3-142 
 
 X. Government of the Church — General, Annual, Dis- 
 trict, Quarterly, and Church Conferences 1 43 14» 
 
 XI. Church Officers — In the Ministry : Bishops, Presiding 
 Elders, Pastors, Local Preachers — Lay Officers of 
 the Church: Exhorters, Class-leaders, Stewards. 
 
 Trustees, Superintendents <»f Sunday-schools 148-156 
 
 Co)
 
 CIIAFTBB 
 
 XII. 
 XIII. 
 
 XIV. 
 
 XV. 
 XVI. 
 
 XVII. 
 
 XVIII. 
 XIX. 
 
 XX. 
 XXI. 
 XXII. 
 
 XXIII 
 XXIV. 
 
 Contents. 
 
 FAOH 
 
 I 'icu liar Usages of Methodism — Class-meetings — 
 
 The Itinerancy — Love-feast 156-162 
 
 Ministerial Support — The Divine Law on the Sup- 
 port of the Ministry — The Immense Benefits 
 Arising from the Diffusion of the Gospel — The 
 Cheapness of Preaching — The Ability of the 
 People to Pay — The Amount to be Given, etc. . 162-199 
 
 Church-membership — Who are Admitted into the 
 Methodist Church? — Penitent Seekers — The In- 
 troduction of Baptized Children into the Church 
 —The Duty of Joining the Church 199-223 
 
 Methodism and Sunday-schools — Origin — Eminent 
 
 Usefulness of these Schools— Statistics 223-227 
 
 Methodism and Revivals — What is a Revival? — 
 Benefits of Revivals — The Agencies to be Used 
 in Securing a Revival — The Cooperation of the 
 People with the Preachers — The Transcendent 
 Importance of Revivals — Hinderances to a Re- 
 vival 227-246 
 
 Methodism and Missions — The Genius of Meth- 
 odism is Missionary — Facts that should Stir our 
 Missionary Zeal — Statistics 246-252 
 
 Methodism and Education — Statistics 252-255 
 
 Acts of the General Conference to 1844: — Organiza- 
 tion of the Methodist Episcopal Church, South 
 — Bishops — Deceased Bishops — Statistics, 1882. 255-275 
 
 General Summary of Methodists 276-281 
 
 The Apostolic Features of the Methodist Church. . 281-294 
 
 The Training of Children in Christian Homes — 
 The Religion of Methodists Ought to be Trans- 
 mitted to and Reproduced in their Children — 
 The Family Life and Habits of Methodists 294-311 
 
 A Model Christian and a Loyal Methodist 311-319 
 
 Loyalty to Your Own Church — The Glory of Meth- 
 odism 319-329 
 
 Appendix: World-wide View of Methodism 330-342
 
 INTRODUCTION. 
 
 BY REV. L. L. HENDREN, D.D. 
 
 Methodism had its birth in an age of sharp and searching contro- 
 versy, and, in reaching its present distinguished position among the 
 Protestant denominations, every inch of ground was fiercely con- 
 tested. Its prominent doctrines, peculiar usages, and polity, were 
 frequently and publicly discussed ; therefore, the multitudes had better 
 and more clearly defined views of the distinctive features of Method- 
 ism than in this age of tacit fraternity, the tendency of which is to 
 conventionalism. These subjects being now less frequently discussed 
 in a controversial way, there exists a lamentable ignorance on these 
 points. Many otherwise intelligent persons have not the inclination, 
 or, having that, have not the patience, to persevere in such a research 
 as would be necessary to gain the proper information. The necessity 
 for a book containing this in a comprehensive and condensed form 
 has been long and painfully felt, resulting often in a loss of members 
 m our Church. Other denominations have their distinctive dogmas 
 clearly expressed and formulated, while ours are found only in our 
 scholastic and theological works. The author of the book which we 
 now introduce to the reader, feeling this absolute necessity, has most 
 opportunely and successfully met this great need of the Church and 
 the people. He gives us a concise history of the rise and progress of 
 Methodism in England and America, and also of its chief instruments. 
 This puts the reader in possession of the proper historical information 
 at the very outset, enabling him to appreciate more fully the subjects 
 discussed. The "validity of Methodist ordination" is stated in the 
 simplest, clearest, and most conclusive manner, adducing facts and 
 testimonials which refute unanswerably the assumptions of High 
 churchism. The Articles of Religion, General Rules, and promi- 
 nent doctrines are presented in a most convenient and scriptural way 
 for the general reader. The brief, striking manner of bringing out 
 the fact that there are but two orders of the ministry by divine right 
 will be highly interesting and instructive. The arguments on the 
 mode and fit subjects of baptism are so scriptural, simple, and con- 
 clusive as to satisfy and convince all who are not blinded by prejil- 
 
 (7)
 
 8 hi! rod net ion. 
 
 dice. On the subject of Church government, and peculiar usages of 
 Methodism, the author is unusually happy, clear, and forcible in his 
 explanation of the powers and functions of the several Conferences, 
 and the peculiar advantages of the itinerant ministry. On the suj>- 
 port of the ministry he takes the ground that the tenth of the in- 
 come is still required. lie gives cogent arguments and reasons i.n 
 regard to the obligation of sustaining the gospel, supported by many 
 strong and striking facts and illustrations. He shows the g>eat 
 blessings and benefits accruing to those who devise liberal things 
 for the temporal comfort of those who minister in holy things, which, 
 at the same time, contribute largely to the efficiency and usefulness o( 
 the ministry. He especially shows the great intellectual and spirit- 
 ual benefits of a well-supported and efficient clergy. The chapter on 
 Church-membership is a clear, sound, and scriptural statement of this 
 important subject. If carefully studied, it will certainly remove a 
 great deal of error prevalent with the masses on this question. The 
 people will read with pleasure and profit the Methodistic origin of 
 Sunday-schools and revivals, as integral parts of our Church, their 
 missionary spirit, and their power for good. Missions and education, as 
 essential elements of Methodism, have been succinctly and satisfac- 
 torily discussed. The treatment of the apostolic features of Meth 
 odism — the thorough training of children, and attaching them more 
 firmly to our Church — is comprehensive and conclusive. The reader 
 will find in this book multum in parvo — "the sincere milk," "the liv- 
 ing bread," and "strong meal" of Methedist doctrine and polity. 
 
 "We honestly advise every Methodist to buy, carefully read, and 
 study the "Methodist Armor," for its intrinsic merit, its necessity, 
 its compactness and cheapness. Dr. Hudson was peculiarly fortunate 
 in the suggestive name of his admirable little book. Incased in this 
 armor, with a thorough knowledge and skillful use of the weapons 
 furnished, the young as well as the old Methodist soldier can meet 
 and defeat on every field any human or Satanic foe. 
 
 L. L. Hendren. 
 
 SrAiEsviiLE, N. C, January, 1883.
 
 THE METHODIST ARMOR. 
 
 CHAPTER I. 
 
 ORIGIN OF METHODISM IN ENGLAND. 
 
 The History of Methodism began in the year 1720. 
 It was Born in the University of Oxford, England. 
 While at college, John Wesley, Charles Wesley, and 
 George Whitefield, and a few others, banded them- 
 selves together for the purpose of intellectual and 
 spiritual improvement. So systematic were these 
 young men in their habits of religious duty that the 
 gayer students in derision called them 
 
 Methodists. 
 So the disciples of Christ were first called " Chris- 
 tians" at Antioch by a deriding world; yet the name 
 was so appropriate that they gloried in it. And since 
 Methodism has wrought out such a glorious history, 
 none of her followers are ashamed of her name. 
 
 1739. The First Methodist Society 
 was organized in London by Mr. Wesley. It began 
 with about ten persons, and soon swelled up to hun- 
 dreds. A great revival soon began to spread over the 
 British realm. It was a work of great depth and du- 
 ration. 
 
 " It came sweeping along like the winds which God 
 had let loose from his fists, swaying devout souls, 
 breaking down stubborn sinners, overturning hopes 
 built on false foundations, but quenching not the 
 
 (9)
 
 10 The Methodist Armor. 
 
 smoking flax, nor breaking the bruised reed. It was 
 Heaven's bountiful gift to the silent prayer of the 
 world's sorrow by reason of its great sin. In tho 
 midst of this spiritual darkness, God raised up a 
 bishop, a preacher, a poet: three men the equals of 
 whom have probably never been seen in the world at 
 once since the apostolic days. The bishop was John 
 Wesley, the preacher was George Whitefield, the poet 
 was Charles Wesley. To these three men, and those 
 whom they gathered to their standard, did the Lord 
 commit the precious work of awaking the British king- 
 dom to a sense of God and duty, and by them he wrought 
 a reformation which stands alone as a spiritual re- 
 vival without admixture of State-craft or patronage 
 of parliament or king." 
 
 Methodism began with experimental religion in the 
 heart, and by spontaneous energies from within pro- 
 jected itself out into organic forms of life, such as 
 class-meetings, love-feasts, Conferences, the itineran- 
 cy, and Church polity. This is the philosophy of the 
 Methodist economy. It is the power of divine life 
 clothing itself with such organic functions as are nec- 
 essary to perpetuate and spread itself through the 
 world. In ten years the outlines of the coming 
 Church were already prepared. Societies were formed, 
 quarterly-meetings held, Annual Conferences assem- 
 bled, and preachers exchanged, and Methodism began 
 her glorious career. 
 
 Eev. John Wesley, the Founder. 
 
 The illustrious Founder of Methodism was born 
 
 June 14, 1703, in the parish of Epworth, Lincolnshire. 
 
 He was descended from a long line of able ministers. 
 
 " When God Rftts out to make a great man, he first
 
 Origin of Methodism in England. . 11 
 
 makes a great woman." This is eminently true in 
 tho ease of John Wesley. His mother, Susannah 
 Wesley, was a woman of strong intellect, fine culture, 
 deap piety, and rare domestic qualities. John Wes- 
 ley came of good stock. His father was a preacher 
 before him. He entered college at the age of seven- 
 teen, and came out a distinguished graduate of ono 
 of the most famous universities of the world. His 
 intellectual training was of the highest order. A hap- 
 py and thorough conversion marked his religious expe- 
 rience. He says: "I felt my heart strangely warmed. 
 I felt I did trust in Christ alone for salvation; an as- 
 surance was given me that he had taken away my 
 sins, even mine, and saved me from the law of sin 
 and death." Before he knew what religion was theo- 
 logically, now he knows what it is experimentally. 
 From this time on he is a new man full of power and 
 the Holy Ghost. His intellectual faculties kindled 
 up into a luminous condition, and his spiritual vision 
 was clear and comprehensive. The enthusiasm grow- 
 ing out of his experience went with him, and caught 
 material everywhere for new flame and fervor. The 
 torch of Mr. Wesley's experience set the world on fire, 
 which has glowed and spread from that day till now. 
 The celestial fire which warmed his heart is the light 
 of the world. 
 
 John Wesley died in 1791, exclaiming, "The best of 
 all is — God is with ns! " 
 
 As beautiful as the summer sunset in a cloudless 
 sky was the death of Mr. Wesley. The sun of his 
 long life, beautiful in the morning of youth, radiant 
 at the noon of manhood, after shining almost a cent- 
 ury to enlighten and make fruitful the earth, went
 
 12 The Methodist Armor. 
 
 down in full-orbed glory, gilding the world left be- 
 hind with the reflected splendor of its departing rays. 
 " I consider him as the most influential mind of the 
 last century, the man who will have produced the 
 greatest results centuries hence," said Southey. " No 
 man has risen in the Methodist Society equal to their 
 founder, John Wesley," said Dean Stanley. "A great- 
 er poet may arise than Homer or Milton, a greater the- 
 ologian than Calvin, a greater philosopher than Bacon, 
 a greater dramatist than any of ancient or modern 
 fame, a greater revivalist of the Churches than John Wes- 
 ley—never!" said Dr. Dobbins of the Church of En- 
 gland. "As Mount Everest lifts its tall head not only 
 above every other peak of the Himalayas, but above 
 the tallest peak of every other mountain in the wide 
 world, so John Wesley, as a revivalist and reformer, 
 towers not only above the other great men of Method- 
 ism, but above the greatest in all other Churches of 
 Christendom," said Dr. J. O. A. Clark. Though not a 
 century and a half have elapsed since he founded the 
 Methodist Church, yet no less than fifteen millions of 
 persons, including communicants and adherents to his 
 systems, are his followers. 
 
 CHAPTER II. 
 
 OKIGIN OF METHODISM IN AMERICA. 
 Tiie Methodism which swept through England as a 
 spreading fire over a field of dry stubble soon crossed 
 the Atlantic and began to glow and burn in America. 
 
 1766. The First Methodist Society. 
 It was organized by Philip Embury, a local preach- 
 er, in the city of New York. Barbara Heck, a Chris.
 
 Origin of Methodism in America. 13 
 
 tiau woman, has the honor of being the prime mover 
 in the work. Embury and Barbara Heck were emi- 
 grants from Ireland — originally of German stock. 
 Robert Strawbridge, from Ireland also, organized a 
 Methodist society in Maryland about the same time. 
 These two local preachers were greatly assisted in 
 their work by a British officer named Captain Webb. 
 The first Methodist church was built in John street, 
 New York, 1768. The society consisted of but five 
 members. As green forests sleep in the tiny cup of 
 acorns, so grand possibilities slumbered in this mus- 
 tard-seed of vital religion. 
 
 1769. Richard Boardman and Joseph Pilmore, the 
 first itinerant preachers sent out by Mr. Wesley, ar- 
 rived in America; the former was stationed at John 
 Street Church, New York, and the latter as pastor in 
 Philadelphia. 
 
 1771. Francis Asbury and Richard Wright came. 
 The latter soon returned to England, but Mr. Asbu' y 
 remained, and became the most memorable and influ- 
 ential man in American Methodism. 
 
 1773. The First Annual Conference 
 was held in Philadelphia. The roll of names: Thos. 
 Rankin, R. Boardman, J. Pilmore, Francis Asbury, 
 R. Wright, George Shadford, Thomas Webb, John 
 King, A. Whitworth, Joseph Yearby. Thomas Ran- 
 kin presided. The business was simple and brief. 
 It consisted mainly in the agreement of the preachers 
 to abide by the doctrines and discipline of Mr. Wes- 
 ley. There were then but ten traveling preachers, 
 sis circuits, and eleven hundred and sixty members. 
 
 1774. Robert Williams began to form societies in 
 Virginia.
 
 14 The Methodist Armor. 
 
 177G. The first circuit was organized in North Car- 
 olina, andffeilled the "Carolina" Circuit. 
 
 Robert Williams came from England; landed in 
 America, 1769. To him belongs the honor of intro- 
 ducing Methodism into Virginia and North Carolina. 
 He was a rousing preacher, and instrumental in the 
 salvation of many souls. 
 
 1777-78. The whole country was seething and boil- 
 ing over with the war-spirit of the Revolution, yet 
 great revivals prevailed in the south-eastern part of 
 Virginia and in the counties of Halifax and Warren 
 in North Carolina. Eighteen hundred souls were 
 added to the societies in one year. 
 
 1784. The Okganization of the Chuech. 
 The " Methodist Episcopal Church " was formally 
 organized at a conference of Methodist ministers 
 called by Thomas Coke, LL.D., an assistant of Mr. 
 Wesley in England, and sent over by the latter for 
 the purpose of consummating such organization. The 
 first bishops, Coke and Asbury, were elected by the 
 Conference (called the Christmas Conference) which 
 met in Baltimore, Dec. 25, 1784, and continued its 
 session until Jan. 2, 1785. 
 
 Historical Statement 
 The organization constituted it a valid Christian Church. 
 The associations formed by Mr. Wesley and his preach- 
 ers were originally called societies. They were vol- 
 untary associations of persons for mutual improve- 
 ment in experimental and vital piety. They were 
 etill members of the Church of England; they attended 
 its regular services and received the sacraments at its 
 altars. Mr. Wesley himself continued during life a
 
 Origin of Methodism in America. 15 
 
 regular presbyter in that Church. The same state of 
 things arose in America, and continued during the 
 existence of the colonial government. Soon after the 
 close of the Revolution most of the clergymen of the 
 English Church, many of whom were Tories, returned 
 Uj England. This left the Methodist people without 
 sacraments. The preachers did not think themselves 
 authorized to administer them, and appealed to Mr. 
 Wesley for relief. He regarded the societies as sheep 
 in a wilderness without a shepherd, and felt himself 
 providentially called upon to provide for them proper 
 pastoral care. Accordingly he ordained Dr. Coke, a 
 presbyter of the Church of England, giving him au- 
 thority to exercise the office of a bishop, calling him 
 a superintendent, which is only another name for the 
 same thing. Mr. Wesley sent Dr. Coke to America, 
 directing him to ordain Francis Asbury to the same 
 episcopal office. These two were to have a general 
 superintendency of all the Methodist societies in Amer- 
 ica; they were to travel at large through the length and 
 breadth of the land, and were to ordain elders, whose 
 services were required by the exigences of the people. 
 Mr. Wesley prepared a form of Discipline for the 
 use of the Methodists, which contained the Articles 
 of Religion, the General Rules, a Ritual for ordina- 
 tion and other services of the Church. As already 
 stated, the preachers assembled in General Confer- 
 ence, received Dr. Coke in his office as bishop, and 
 elected Francis Asbury to the same office, in accord- 
 ance with Mr. Wesley's direction. The Conference 
 adopted the Discipline as their ecclesiastical consti- 
 tution, and thus became a regularly and a fully organ- 
 ized Christian Church.
 
 16 The Methodist Armor. 
 
 The Methodists of America were no longer mere 
 societies within the pale of the English Church, but 
 were themselves a properly constituted gospel Church 
 of God. They are now " a congregation of faithful 
 men in which the pure word of God is preached and 
 the sacraments are duly administered according to 
 Christ's ordinance, in all those things that of neces- 
 sity are requisite to the same." 
 
 It is a Methodist Episcopal Church, not a Congre- 
 gational nor a Presbyterian Church. It is a Church 
 governed and superintended by bishops, who are 
 elected and ordained to the work of the episcopacy. 
 
 It is sometimes said that Mr. Wesley did not intend 
 to authorize the establishment of a Methodist Epis- 
 copal Church, and the proof alleged is that he called 
 Dr. Coke and Asbury superintendents, and rebuked 
 them for allowing themselves to be called bishops. 
 The facts are, Mr. Wesley, in the beginning of his 
 ministry, was a High-churchman, but the reading of 
 Stillingfleet's " Irenicum " cured him of that belief. 
 He entirely changed his views on this subject. He 
 said: "I still believe the episcopal form of Church- 
 government to agree with the practice and writings of 
 the apostles, but that it is prescribed in Scripture I 
 do not believe." He intended to give, and did give, the 
 episcopal form of Church-government to the Meth- 
 odist Church in America. 
 
 Mr. Wesley shunned the term bishop, and rebuked 
 Mr. Asbury for wearing it, because of the worldly 
 pride, pomp, and ostentation with which that word 
 was connected in the English Church. But the thing 
 intended by the term when properly applied he ap- 
 proved by giving the same when he ordained Coke
 
 Origin of Methodism in America. 17 
 
 and sent liim to ordain Asbury and organize the Meth- 
 odist Church under the government of the episcopacy 
 
 Validity of Methjdist Ordination. 
 
 1. The presbyters, or elders, of the New Testament 
 exercised the power of ordination. Timothy was or- 
 dained by " the laying on of the hands of the presbytery" 
 or body of elders. (1 Tim . iv. 14.) To deny that elders 
 have the right to ordain is to run directly against the 
 expressed declaration of the Bible. Of his power to 
 ordain Mr. Wesley had no doubt. He says: "Lord 
 King's account of the primitive Church convinced me, 
 many years ago, that bishops and presbyters are the 
 same order, and consequently have the same right to 
 ordain. ... I have accordingly appointed Dr. Coke 
 and Francis Asbury to be joint superintendents; as 
 also Richard Whatcoat and Thomas Vasey to act as 
 elders among them in North America, by baptizing 
 and administering the Lord's Supper." In 1780, he 
 said: "I verily believe I have as good a right to or- 
 dain as to administer the Lord's Supper." Luther, 
 Calvin, Melanchthon, as well as Mr. Wesley, believed 
 in the validity of presbyterial ordination. 
 
 2. There are two ordinations, a divine and a human. 
 The divine is the call of God to preach the gospel. 
 The Saviour called and sent the apostles out to preach. 
 " Go ye into all the world and preach the gospel." 
 Their oidination was the unction of the Holy Ghost. 
 Human ordination recognizes the essential one of the 
 Holy Ghost. When you can get the two, well and 
 good; but if not, give us the divine, let who will have 
 the human. The Churches, properly enough for the 
 sake of order, license and ordain men to the work of 
 the ministry, but n i ecclesiastical authority can make 
 
 2
 
 18 The Methodist Armor. 
 
 ministers. They only recognize the call of God. The 
 chief and essential ordination then is of God; and 
 wherever this exists it matters but little what the hu- 
 man ordination is. Mr. Wesley, called of God, and 
 eminently qualified by intellectual and spiritual en- 
 dowment, had, by reason of these endowments, and as 
 being a founder of a great Church, as much right to 
 ordain a ministry as any pope, patriarch, bishop, or 
 archbishop, that ever performed that function. The 
 true validity of the Methodist ministry is derived 
 from Mr. Wesley, who was not only a presbyter in the 
 English Church, but under God became an illustrious 
 founder of a great evangelical Church of Christ. 
 Richard Watson says: " The Reformed Churches held 
 the call of the people the only essential thing to the 
 validity of the ministry; and teach that ordination is 
 only a ceremony which renders the call the more 
 august and authentic. Accordingly, the Protestant 
 Churches of Scotland, France, Holland, Switzerland, 
 Germany, Poland, Hungary, Denmark, etc., have no 
 episcopal ordination; for Luther, Calvin, Bucer, Me- 
 lanchthon, and all the first reformers and founders of 
 these Churches, who ordained ministers among them, 
 were themselves presbyters, and no other." Thus it ap- 
 pears that all these Churches had no other ministry 
 than such as was ordained by the presbytery. Mr. Wat- 
 son goes on to say: "In opposition to episcopal ordi- 
 nation, they (Protestants) urge that Timothy was or 
 dained ' by the laying on of the hands of the presby- 
 tery;' that Paul and Barnabas were ordained by 
 certain prophets and teachers in the Church of Anti- 
 och, and not by bishojs presiding in that city. (Acts 
 xiii. 1-3.) Furthermore, it is a well-known fact that
 
 Origin of Methodism in America. 19 
 
 presbyters in the Church of Alexandria ordained even 
 their own bishops for more than two hundred years 
 in the earliest ages of Christianity. They further ar- 
 gue that bishops and presbyters are in Scripture the 
 same," and therefore episcopal ordination means noth- 
 ing more than presbyterial ordination. They are but 
 two names for one and the same thing. 
 
 3. The theory of High-churchism affirms that the 
 right of ordination is derived from an episcopal ordi- 
 nation transmitted in an unbroken succession from 
 the apostles, and that without this so-called apostolic 
 succession there can be no Church or lawful ministry. 
 Consequently the Episcopalians claim to be the only 
 true Church. 
 
 The alleged succession is not historically true. I mean 
 that there has been no such unbroken succession of 
 ordinations in the past. Such a succession cannot be 
 proved; and it is morally certain that such an unbro- 
 ken chain never existed. The world recently saw that 
 the champions of popery could not even prove that 
 St. Peter was ever at Rome, to say nothing of his or- 
 dinations. The facts already mentioned, that in the 
 primitive Church several pastors took part in each or- 
 dination, and that the modern popish view of ordina- 
 tion was unknown, would naturally render it impossible 
 to trace each ordination to any one bishop or presbyter. 
 The Church-curate who comes with a printed list of 
 his ecclesiastical pedigree up to the apostles must 
 have wonderful confidence in the ignorance of those 
 whom he expects to accept his list with unquestioning 
 faith. Many eminent ministers and laymen of tho 
 English Church, who have made this subject a special 
 study, have confessed that the historical succession is
 
 20 The Methodist Armor. 
 
 utterly untenable. Chillingworth said: "I am fully 
 persuaded that there hath been no such succession." 
 Lord Macaulay says : " Even if it were possible, which 
 assuredly it is not, to prove that the Church had the 
 apostolical orders in the third century, it would be im- 
 possible to prove that those orders were not in the 
 twelfth century so far lost that no ecclesiastic could 
 be certain of the legitimate descent of his own spir- 
 itual character. . . . We see no satisfactory proof that 
 the Church of England possesses apostolical succes- 
 sion." 
 
 Bishop Hoadly says: "It hath not pleased God in 
 his providence to keep up any proof of the least prob- 
 ability, or moral possibility, of a regular uninterrupted 
 succession; but there is a great appearance, and, hu- 
 manly speaking, a certainty, to the contrary, that the 
 succession hath often been interrupted." Dr. Com- 
 ber, as quoted by Mr. Bleby, says: "There is neither 
 truth nor certainty in the pretended succession of the 
 first popes." Bishop Stillingneet says: " Come we, 
 therefore, to Borne, and here the succession is as 
 muddy as the Tiber itself. . . . The succession so 
 much pleaded by the writers of the primitive Church 
 was not a succession of persons in apostolic power, but 
 a succession of persons in apostolic doctrine." Arch- 
 bishop Whately says: "There is not a minister in all 
 Christendom who is able to trace up, with approach to 
 certainty, his spiritual pedigree." John Wesley, whom 
 Churchmen are so fond of quoting for the benefit of 
 Methodists, says: "The uninterrupted succession I 
 know to be a fable, which no man ever did or can 
 prove." Let it be remembered that all these testimo- 
 nies are from Churchmen, whom it would naturally
 
 Articles of Reliyion. 21 
 
 gratify to find evict mce of an unbroken succession, what- 
 ever might be their estimate of its value. Yet this is 
 the dogma on the strength of which High-churchmen 
 disfranchise non-episcopal Churches of their Christian 
 birthrights. 
 
 CHAPTER III. 
 
 AKTICLES OF RELIGION. 
 
 The Church being regularly organized and officered, 
 the Articles of Keligion were adopted as her standard 
 of faith. The Twenty-five Articles of Eeligion were 
 extracted by Mr. Wesley from the Thirty-nine Arti- 
 cles of the Church of England. We give these Arti- 
 cles, with Scripture quotations and such notes as tend 
 to explain the meaning and importance of them. 
 
 I. Of Faith in the Holy Trinity. 
 There is but one living and true God, everlasting, 
 without body or parts ; of infinite power, wisdom, and 
 goodness; the maker and preserver of all things, both 
 visible and invisible. And in unity of this Godhead, 
 there are three persons of one substance, power, and 
 eternity — the Father, the Son, and the Holy Ghost. 
 
 Proof;?. — "Hear, O Israel: The Lord our God is one Lord." 
 (Dent. vi. 4.) "Owe God and Father of all." (Eph. iv. 6.) "But 
 llie Lord is the true God. He is the living God." (Jer. x. 10.) 
 " From everlasting to everlasting thou art God." (Ps. xc. 2.) " God is 
 a Spirit." (John iv. 24.) "The Lord God omnipotent reigneth." 
 (Rev. xix. G.) "To God only wise, he glory." (Kom. xvi. 27.) 
 "The Lord is good to all ; and his tender mercies are over all hie 
 \vi irks." ( Ps. cxl v. 9. ) " There are three that bear record in heaven, 
 the Father, the Word, and the Holy Ghost." (1 John v. 7.1 
 
 Note. 
 The CieatN Power of God. — "In the beginning
 
 22 Tiie Methodist Armor. 
 
 God created the heaven and the earth." The Bible 
 assumes the existence of God. "The architect is 
 simply named in the description of the building." It 
 is left to the reader to see the eternal cause in the stu- 
 pendous effect before him. There can be no effect 
 without an adequate cause. This is a self-evident 
 truth. Common sense leads men to believe that the 
 existence of a house implies a builder; the picture 
 implies a painter; a watch implies a watch-maker. So 
 the existence of the world, the earth, sun, moon, and 
 stars, implies an eternal Creator. This universe could 
 not have built itself; such a supposition is a bold con- 
 tradiction, because it implies the existence of a thing 
 possessed of creative powers before it did exist. 
 
 II. Of the Word, or Son of God, who was Made 
 Very Man. 
 The Son, who is the Word of the Father, the very 
 and eternal God, of one substance with the Father, 
 took man's nature in the womb of the blessed Virgin; 
 so that two whole and perfect natures — that is to say, 
 the Godhead and manhood — were joined together in 
 one person, never to be divided, whereof is one Christ, 
 very God and very man, who truly suffered, was cru- 
 cified, dead and buried, to reconcile his Father to us, 
 and to be a sacrifice, not only for original guilt, but 
 also for actual sins of men. 
 
 Proofs. — "There is one God, and one Mediator between God 
 and man, the man Christ Jesus." (1 Tim. ii. 5.) "In the begin- 
 ning was the Word, and the Word was with God, and the Worn 
 was (rod." (John i. 1.) "The Word was made flesh, and dwelt 
 among us, and we beheld his glory, the glory as of the only-begotter. 
 of the Father, full of grace and truth." (John i. 14.) " Forasmuch 
 then as the children are partakers of flesh and blood, he also him- 
 se'f likewise took part of the sam« " (Heb. ii. 14.) "The Hob
 
 Articles of Religion. 23 
 
 Gtvet shall come upon thee, and the power of the Highest shall 
 overshadow thee." (Luke i. 35.) 
 
 Note. 
 Jesus Christ is God, being the Word, or Logos. — " In 
 the beginning was the Word." " For in him dwelleth 
 all the fullness of the Godhead, bodily." " For by him 
 were all things created that are in heaven, and that 
 are in earth, visible and invisible, whether they be 
 thrones, or dominions, or principalities, or powers: all 
 tilings were created by him, and for him. He is be- 
 fore all things, and by him all things consist 
 
 For it pleased the Father that in him should all full- 
 ness dwell." (Col. i. 16-19.) If Christ created the 
 world, then it follows necessarily that he is older than 
 the world. The builder of a house must be older than 
 the house. His preexistence is thus established. Christ 
 is greater than the universe. The maker is necessarily 
 grander than the thing made. He is greater in ex- 
 tent, greater in power. His omnipresence stretches 
 out far beyond the outskirts of this almost immeas- 
 urable universe. His omnipotence is greater than all 
 the forces of nature. He calmed the winds that sweep 
 in the wild rush of the tornado; he controls the light- 
 ning that shivers in splinters the sturdy oak. The 
 earthquake, lifting a continent on its gigantic shoul- 
 ders, he wielded to liberate Paul and Silas from impris- 
 onment. He is owner of all things. Creation gives the 
 most valid title to all things made. " For him all things 
 were created." All temporal things are but as a scaffold 
 used to build up the great temple of salvation among 
 nun. 
 
 III. Of the Resurrection of Christ. 
 
 Christ did truly rise again from the dead, and took
 
 24 The Methodist Armor. 
 
 again his body, with all things appertaining to the 
 perfection of man's nature, wherewith he ascended 
 into heaven, and there sitteth until he return to judge 
 all men at the last day. 
 
 Proofs. — "Go quickly and tell his disciples that he is risen from 
 the dead." (Matt, xxviii. 7.) "But he, whom God raised again, 
 saw no corruption." (Actsxiii. 37.) "To this end Christ both died, 
 and rose, and revived, that he might be Lord both of the dead and 
 living; for we shall all stand before the judgment-seat of Christ." 
 (Rom. xiv. 9, 10.) "But now is Christ risen from the dead, and 
 become the first-fruits of them that slept." (1 Cor. xv. 20.) 
 
 Notes. 
 
 1. The resurrection of Christ was his glorification and 
 the seal of his atoning work. — It demonstrated his divin- 
 ity. It established the truth of his own prediction, 
 " Destroy this temple, and in three days I will raise 
 it again." I lay down my life, that I may take it again. 
 .... I have power to lay it down, and I have power 
 to take it again." The resurrection was the infallible 
 proof of his true Messiahship. For either he arose 
 by his own power, and if he did then he was divine, 
 or he was raised up by the power of the Father, and 
 if this be so, then God sets his seal to his work, for 
 God would not raise from the dead an impostor. 
 
 2. His resurrection is a pledge of the future life of his 
 people. — On it depended the gift of the Spirit of life, 
 the fruit of the ascension. The Lord rose again as 
 the first-fruits of them that slept. " If we be dead 
 with him, Ave shall also live with him." "Because I 
 live, ye shall live also." 
 
 3. The proofs of Christ's resurrection are abundant. — 
 Five times he showed himself alive on the day of his 
 resurrection — to Mary Magdalene, to another companv
 
 Articles of Religion. 25 
 
 of women, to Peter, to two disciples on their way to 
 Enimaus, to the eleven; to St. Thomas in the prayer- 
 meeting; then in Galilee; to seven, and to five hun- 
 dred. They knew him by many infallible proofs. He 
 showed them the marks of his hands and feet, even 
 eating and drinking with his disciples, thus proving 
 the verity of his body. The Holy Spirit confirmed 
 their faith, for while Peter preached the risen Christ, 
 "the Holy Ghost fell on all them that heard the 
 
 word." 
 
 IV. Of the Holy Ghost. 
 
 The Holy Ghost, proceeding from the Father and 
 the Son, is of one substance, majesty, and glory, with 
 the Father and the Son, very and eternal God. 
 
 Proofs. — "Baptizing them in the name of the Father, and of 
 the Son, and of the Holy Ghost." (Matt, xxviii. 19.) "When he, 
 the Spirit of truth, is come, he will guide you into all truth." (John 
 xvi. 13.) "The Spirit itself beareth witness with our spirit, thai 
 we are the children of God." (Rom. viii. 16.) "The eternal Spirit.' 
 (Heb. ix. 14.) "Holy men of God spake as they were moved by 
 the Holy Ghost," (2 Pet. i. 21.) 
 
 Notes. 
 
 1. "The Christian creed receives and adores the 
 mystery that one essence exists in a trinity of coequal 
 personal subsistences, related as the Father, the Eter- 
 nal Son of the Father, and the Holy Ghost eternally 
 proceeding from the Father and Son." 
 
 2. The personality and divinity of the Holy Spirit 
 are set forth in the Old Testament Scriptures. As, 
 "Let us make man in our image; " "And the Spirit of 
 God moved upon the face of the waters." The Spirit 
 of God is creative: " The Spirit of God hath made 
 me. and the breath of the Almighty hath given me
 
 2G The Methodist Armor. 
 
 life." He is no less active in providence: " My Spirit 
 shall not always strive with man." He is omnipres- 
 3nt: " Whither shall I go from thy Spirit? " 
 
 3. The Holy Ghost is a divine person, distinct from 
 the Father and the Son. He proceeds from the Fa- 
 ther and the Son, and therefore can be neither; yet he 
 is associated with the Father and the Son in the divine 
 work of creating and preserving all things. The per- 
 sonal pronoun he is applied to one who is another Com- 
 forter: "When the Comforter is come, whom I will 
 send unto you from the Father, even the Spirit of 
 truth, who proceedeth from the Father, he shall tes- 
 tify of me." 
 
 V. The Sufficiency of the Holy Scriptures for 
 Salvation. 
 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 any 
 man, that it should be believed as an article of faith, 
 or be thought requisite or necessary to salvation. In 
 the name of the Holy Scripture, Ave do understand 
 those canonical books of the Old and New Testa- 
 ment, of whose authority was never any doubt in 
 the Church. The names of the canonical books are 
 Genesis, Exodus, Leviticus, Numbers, Deuteronomy, 
 Joshua, Judges, Ruth, The First Book of Samuel, 
 The Second Book of Samuel, The First Book of 
 Kings, The Second Book of Kings, The First Book of 
 Chronicles, The Second Book of Chronicles, The Book 
 of Ezra, The Book of Nehemiah, The Book of Esther, 
 The Book of Job, The Psalms, The Proverbs, Eccle- 
 6iastes, or the Preacher, Cantica, or Songs of Solomon, 
 Four Prophets the greater, Twelve Prophets the less
 
 Articles of Religion. 27 
 
 All the books of the New Testament, as they are 
 commonly received, we do receive and account canon- 
 ical. 
 
 Proofs. — "The law of the Lord is perfect, converting the soul, 
 (he testimony of the Lord is sure, making wise the simple." (Vs. 
 xix. 7.) "Search the Scriptures : for in them ye think ye have eternal 
 life; and they are they which which testify of me." (John v. 39.) 
 " From a child thou hast known the Holy Scriptures, which are able to 
 make thee wise unto salvation." (2 Tim. iii. 15.) "All Scripture is 
 given by inspiration of God, and is profitable for doctrine, for reproof, 
 for correction, for instruction in righteousness." (2 Tim. iii. 16.) 
 "And receive with meekness the ingrafted word, Avhich is able to 
 save your souls." (James i. 21.) 
 
 Notes. 
 1 . This Article teaches that the Bible is to be ap- 
 pealed to in the final settlement of all questions of faith 
 and practice. It is the rule of faith and practice. 
 " The Bible, the Bible is the religion of Protestants." 
 Bat the Catholic Church teaches that "Scripture and 
 tradition, and these explained by the Catholic clergy, 
 are the rule of faith." The bulls of popes, filling eight 
 volumes; the decretals, acts of councils, the acts sanc- 
 tum, making ninety volumes; azk unlimited mass of 
 unwritten traditions, which have been accumulating, 
 like drift-wood on a river, from the commencement of 
 the Christian era up to the present time— all these 
 cumbrous human inventions, added to the Bible, con- 
 stitute the Catholic rule of faith. The Council of 
 Trent decreed that these traditions, both written and 
 unwritten, are of equal authority with the Bible, and 
 he that denies this shall be accursed. But Meth- 
 odism, in common with all Protestants, teaches that 
 "the Holy Sen))/ 1' res contain all things necessary >o tal 
 nation."
 
 28 The Methodist Armor. 
 
 2. The Romanists oppose the private reading of the 
 Bible as a sin. But we hold the truths of the Bible 
 are addressed to all, and are comprehensible by all, and 
 therefore the command " Search the Scriptures " is 
 equally binding upon all. " The Word of God is the 
 book of the common people; it is the workingman's 
 book; it is the child's book; it is the slave's book; it is 
 the book of every creature that is downtrodden; it is 
 a book that carries with it the leaven of God's soul; 
 it is a book that tends to make men larger, and better, 
 and sweeter, and that succors them all through life. 
 And do you suppose it is going to be lost out of the 
 world? When the Bible is lost out of the world, it 
 will be because there are no men in it who are in 
 trouble and need succoring, no men who are oppressed 
 and need release, no men who are in darkness and need 
 light, no men who are hungry and need food, no men 
 who are sinning and need mercy, no men who are lost 
 and need the salvation of God. Let us therefore take 
 the Word of God as our friend, and hold it to our 
 heart, and make it the man of our counsel, our guide, 
 the lamp to our feet, the light to our path. Use it, 
 as God meant it to be used, as the soul's food and 
 the soul's joy, and it shall be your life's rest." 
 
 VI. Of the Old Testament. 
 The Old Testament is not contrary to the New; tor 
 both in the Old and New Testament everlasting life 
 is offered to mankind by Christ, who is the only Me- 
 diator between God and man, being God and mar. 
 Wherefore they are not to be heard who feign that 
 the old fathers did look only for transitory promises. 
 Although the law given from God by Moses, as touch- 
 ing ceremonies and rites, doth not bind Christians.
 
 Articles of Religion. 29 
 
 nor ought the civil precepts thereof of necessity to be 
 received in any Commonwealth, yet, notwithstanding, 
 no Christian whatsoever is free from the obedience of 
 the commandments which are called moral. 
 
 Proofs. — "Beginning at Moses and all the prophets, he ex- 
 pounded unto them in all the Scriptures the things concerning him- 
 self. And he said unto them, These are the words which I spake 
 unto you, while I was yet with you, that all things must be fulfilled, 
 which were written in the law of Moses, and in the prophets, and in 
 the Psalms, concerning me." (Luke xxiv. 27, 44-45.) "Think not 
 that I am come to destroy the law, or the prophets ; I am not come 
 to destroy, but to fulfill." (Matt. v. 17.) 
 
 Note. 
 
 The harmony of the Old and New Testament is clear- 
 ly seen in the fact that Christ and the apostles made 
 frequent quotations from the former. Some writer 
 has shown that about ninety quotations from the Old 
 Testament are found in the teaching of Christ. To 
 establish the resurrection against the Sadducees, 
 Christ quotes from Ex. iii. 6; to establish the primi- 
 tive institution of marriage, quotes from Gen. i. 27; 
 to answer the question as to the great commandment, 
 quotes from Deut. vi. 5 ; to show that David's Son was 
 David's Lord, from Ps. ex. 1; to preach a sermon, from 
 Isa. lxi. 1. Besides these, and many more, there are 
 references in our Lord's discourses to Jonah as a type 
 of the resurrection, to the brazen serpent, to the living 
 water and manna in the desert, to Abel, Noah, Abra- 
 ham, Lot, Solomon, Moses, Elijah, and Daniel. When 
 tempted by the devil, his great weapon of defense was, 
 " It is written." It is clear that Christ studied the Old 
 Scriptures with devoted care, and made constant use 
 of their truths in his teachings. "The two Testa-
 
 30 The Methodist Armor. 
 
 ments, Old and New, like two breasts of the same 
 person, give the same milk." The river of salva- 
 tion took its rise in the mountains of Judea, and de- 
 scended into the plain of the gospel, and, like the 
 Nile, spread beauty and fertility along its deepening 
 and widening course. 
 
 VII. Of Original or Birth Sin. 
 
 Original sin standeth not in the following of Adam 
 (as the Pelagians do vainly talk), but it is the corruption 
 of the nature of every man that naturally is engen- 
 dered of the offspring of Adam, whereby man is very 
 far gone from original righteousness, and of his own 
 nature inclined to evil, and that continually. 
 
 Proofs. — "By one man sin entered into the world, and deatli by 
 sin; and so deatli passed upon all men, for that all have sinned." 
 (Rom. v. 12.) "By one man's disobedience many were made sin- 
 ners." (Rom. v. 19.) "Behold, I was shapen in iniquity, and in 
 sin did my mother conceive me." (Ps. li. 5.) "And were by nature 
 the children of wrath, even as others." (Eph. ii. 3.) 
 
 Notes. 
 
 1. The doctrine of the Pelagians was that children 
 are born pure and innocent, and that they become cor- 
 rupt by outside influences, by imitating or following 
 evil examples, by vicious education and society. 
 
 2. " The orthodox view is that this native corruption 
 is derived from a sinful ancestry, in whose loss of puri- 
 ty their whole posterity is involved. This view repre- 
 sents the depravity of humun nature as coming from 
 the laws of natural descent, the child inheriting from 
 the parent a corrupt nature, prone to evil, in conse- 
 quence of which he runs easily into open sin. 'Adam 
 begat a son in his own likeness.' - (Gen. v. 3.) ' Be-
 
 Articles of Religion. 31 
 
 hold, I was sliapen in iniquity, and in sin did my 
 mother conceive me.' (Ps. li. 5.) ' Prom within, out 
 of the heart of men, proceed evil thoughts.' (Mark 
 vii. 21.) On these passages, and others, the doctrine 
 of original sin is based. There is nothing unreason- 
 able in this doctrine. For it is well known that men 
 do transmit bodily ailments and mental peculiarities 
 to their children. Dishonest men tend to have dis- 
 honest children; thieves tend to breed thieves; mur- 
 derers, murderers; drunkards, drunkards; insane men 
 propagate insanity. 'He that soweth to the flesh 
 shall of the flesh reap corruption.' Man, when he 
 comes into the world, has seeds in his very nature- 
 tendencies to act, and this in a particular way. Some 
 of these are for good; some are decidedly toward 
 evil. There is certainly an original sin — otherwise 
 there would not be universal actual sin — among chil- 
 dren as soon as they begin to act for themselves, and 
 among men of all ages and countries. My view of this 
 original sin is that it is very much like that tendency 
 toward evil which is produced by a course of wicked- 
 ness. Let a man go on in intemperance for a length 
 of time, and this creates a craving for drink. It is 
 Baid that when the father has been an habitual drunk- 
 ard the son is apt to have an inclination toward bodily 
 stimulants. This tendency of evil to propagate itself 
 is inherited from the first transgressors, and has be- 
 come hereditary." — Dr. McCosh. 
 
 3. The moral status of children. — "The benefits of 
 Christ's death are coextensive with the sin of Adam 
 (Rom. v. 18), hence all children dying in infancy par- 
 take of the free gift." " Infants are not indeed born 
 justified; nor are they capable of that voluntary ac-
 
 32 The Methodist Armor. 
 
 coptaneo of the benefits of the free gift which is nec- 
 essary in the case of adults; but, on the other hand, 
 they cannot reject it, and it is by the rejection of it 
 that adults perish. The process by which grace is 
 communicated to infants is not revealed; the manner 
 doubtless differs from that employed toward adults.' 
 — Watson. 
 
 "Children are born into the world sustaining, 
 through the atonement, such a relation to the moral 
 kingdom of God as that they are proper subjects of 
 God's regenerating grace, and those dying in infancy 
 come into actual possession of all these blessings. 
 They may now be prepared for and admitted into the 
 kingdom by the grace of God. This is sufficiently 
 evident from our Lord's words, ' Suffer the little chil- 
 dren to come unto me, and forbid them not, for of 
 such is the kingdom of heaven.' " — Dr. Raymond. 
 
 4. How soon can we look for the conversion of our chil- 
 dren? — " There is absolutely no authority whatever in 
 Scripture for the popular notion that a certain degree 
 of mental and moral development is necessary before 
 this gift of divine life can be imparted. "We should 
 pray for our children that, like John the Baptist, they 
 may be filled with the Holy Ghost from their mother's 
 womb. We should expect that, like Isaiah and Jere- 
 miah, they will be sanctified from the cradle. How 
 old must a rosebud be before it receives that life that 
 enables it to blossom ? It may be stunted, and dwarf 
 and die — the blossom may never come. But the nor- 
 mal law of God is rosebud and blossom on every bush. 
 Converted! Christ says, 'Except ye be converted, 
 and become as little children, ye shall not enter thi? 
 kingdom of heaven.' We reverse his saying. Om
 
 Articles of Religion. 33 
 
 reading to the children is, Except ye become as grown 
 men, and be converted. The vine need not trail on 
 the ground till it is ten years old, and then be trained 
 on the trellis. The only way to insure a good peach 
 is to cut back the stick that grows from the stone, and 
 put on a new graft. In God's kingdom the best fruit 
 grows from the stone. The son need not wander oft 
 from his father's home, spend his substance in riotous 
 living, and eat the husks that the swine do feed on, in 
 order to be acceptable to his father, and have the best 
 robe, and the ring, and the fatted calf. The immeas- 
 urable love of God gives us this infinite grace, not 
 because of our wanderings, but in spite of them. The 
 Church will never make its best progress until it gets 
 rid of this unscriptural idea — that the child must grow 
 up recreant and be converted in maturity, that it must 
 grow up outside the kingdom of God and be brought 
 in late in life. What progress should we make in 
 the common virtues if we were to proceed in the same 
 philosophy?" 
 
 VIII. Of Free-will. 
 
 The condition of man after the fall of Adam is such, 
 that he cannot turn and prepare himself, by his own 
 natural strength and works, to faith, and calling upon 
 God; wherefore we have no power to do good works, 
 pleasant and acceptable to God, without the grace 
 of God by Christ preventing us, that we may have a 
 good will, and working with us, when we have that 
 good will. 
 
 Proofs. — "I am the vine, ye are the branches. lie that abideth 
 in me, and I in him, the same bringeth fortli much fruit; for with- 
 out me ye can do nothing." (John xv. 5.) " For when ye were 
 yet withovt strength, in clue time Christ died for the ungodly." 
 3
 
 34 The Methodist Armor. 
 
 (Mdin. v. 6.) "You hath he quickened, who were dead in tre» 
 passes and sins." (Enh. ii. 1.) 
 
 Notes. 
 
 1. The term "preventing" has here the old English 
 meaning of " going before and helping." 
 
 2. Man is convicted and converted by the power of 
 the Holy Ghost, but the will of man must cooperate 
 in the work. " Work out your own salvation with fear 
 and trembling, for it is God which worketh in you 
 both to will and to do of his good pleasure." 
 
 " The Divine Spirit is atmospheric, and it becomes 
 personal whenever any person appropriates it. The 
 sunlight has in it all harvests; but we do not reap a 
 single thing until that sunlight is appropriated by 
 some root, or some leaf, or some blossom, or some- 
 thing in the ground. The sunlight on the Sahara has 
 neither wheat nor corn. These are only to be had in 
 the field where seeds are planted, where the nature of 
 the seeds works with the sunlight, and where the soil 
 is quickened and stimulated by the heat and moisture 
 that go with them. The divine influence works in 
 men to will and to do by their nature, by their very 
 law of organization; and when a man becomes con- 
 verted, it is by both the divine influence and the exer- 
 cise of his own energies; that is to say, they cooper- 
 ate. It is a unitary, although a complex work. 
 
 " Some say that you must wait for the Spirit. Wait 
 for the Spirit! How long must a man lie in bed wait- 
 ing for the sunrise? The sun is up, and has been 
 up an hour, two hours, five hours. It is noonday, it 
 is afternoon, and the sluggard lies waiting for the sun 
 to bring him out! How foolish it is when you apply 
 it to any thing except a technically religious mutter!
 
 Articles of Religion. 35 
 
 The Divine Spirit is like the mother s heart. It is 
 universal and infinite. It is the mother-soul of the 
 universe, with infinite power, and sweetness, and beau- 
 ty, and glory, shining down upon all men, good and 
 bad, high and low, ignorant and educated, and stimu- 
 lating them to be better, to be nobler, to be higher; 
 and what time any man accepts the influence of the 
 Divine Spirit, and cooperates with it, that moment the 
 work is done by the stimulus of God acting with the 
 practical energy and will of the human soul." 
 
 IX. Of the Justification of Man. 
 We are accounted righteous before God only for 
 the merit of our Lord and Saviour Jesus Christ, by 
 faith, and not for our own works or deservings: where- 
 fore, that we are justified by faith only, is a most whole- 
 some doctrine, and very full of comfort. 
 
 Proofs. — " For by grace are ye saved through faith ; and that 
 not of yourselves: it is the gift of God; not of works, lest any man 
 should boast." (Eph. ii. 8, 9.) "Therefore we conclude that a man 
 is justified by faith without the deeds of the law." (Rom. iii. 28.) 
 "Being justified by faith, we have peace with God through our 
 Lord Jesus Christ." (Rom. v. 1.) 
 
 Notes. 
 
 1. Doctrine. — The originating cause of justification 
 is the free, spontaneous love of God. " God so loved 
 the world that he gave his only-begotten Son, that 
 whosoever believeth in him should not perish, but 
 have everlasting life." 
 
 2. The meritorious ground of pardon is the atone- 
 ment of Jesus Christ. It is through Jesus Christ. We 
 are "justified by his blood." "Reconciled to God 
 by the death of his Son." " Christ once suffered for 
 sins."
 
 36 The Methodist Armor. 
 
 3. Personal faith is the instrumental cause of justifi- 
 cation. It is through faith. " Being justified by faith." 
 Saving faith excludes works as a ground of justifica- 
 tion, ft is not by the merit of faith itself, but only 
 by faith, as that which embraces and appropriates the 
 merit of Christ. Faith is the hand receiving the gift 
 of salvation. 
 
 ResulU: First, restoration to Divine favor. "We 
 have peace with God." Second, adoption into the 
 family ot God. "If children, then heirs, heirs of 
 God." " Whom he justifies, them he also glorifies." 
 
 X. Of Good Works. 
 Althougl . good works, which are the fruits of faith, 
 and follow after justification, cannot put away our 
 sins and oivlure the severity of God's judgment; yet 
 are they pleasing and acceptable to God in Christ, 
 and spring out of a true and lively faith, insomuch 
 that by them a lively faith may be as evidently known 
 as a tree is discerned by its fruit. 
 
 Proofs. — " By the deeds of the law there shall no flesh he jus- 
 tified in his sight." (Horn. iii. 20.) "Not by works of righteous- 
 ness which we have done, but according to his mercy he saved us." 
 (Titus iii. 5.) 
 
 Notes. 
 
 L. The Bible clearly teaches that faith in Christ is 
 the ground of salvation, but that good works are the 
 measure of our reward. Saved by faith, but preserved 
 by good works, is the true doctrine. 
 
 2. The above Article also levels its force against the 
 Catholic doctrine of good works as having an atoning 
 merit in them. Thus it was taught that when men 
 made pilgrimages, went through a course of fasting, 
 gave donations, repeated the Credo, the Ave, the Pater
 
 Articles of Religion. 3? 
 
 Noster, these were set down to their credit as so much 
 over against wrong-doing. They falsely assumed re- 
 ligion to be a mere business, conducted as the trans- 
 actions of a man's store where books of debit and credit 
 were kept. 
 
 3. While the Article cautions us as to the two par- 
 ticulars mentioned, it at the same time, in harmony 
 with the teaching of the Scriptures, urges the neces- 
 sity of maintaining good works as the evidence and 
 fruits of regeneration. Good works may be denned 
 to be right motives flowing out into right actions. Good 
 works are the outward expression of good feelings 
 Grace in the heart is the fountain, the good works are 
 the streams flowing from it. Love and good works 
 are fountain and stream. And in proportion to the 
 fullness of the lake of grace in the heart will be the 
 greatness, beauty, and fertility of the rivers of good 
 works flowing from it. A feeble fountain will produce 
 a feeble stream. 
 
 XI. Of Works of Supererogation. 
 
 Voluntary works, besides over and above God's com- 
 mandments, which are called works of supererogation, 
 cannot be taught without arrogancy and impiety. For 
 by them men do declare that they do not only render 
 unto God as much as they are bound to do, but that 
 they do more for his sake than of bounden duty is re- 
 quired: whereas Christ saith plainly, When ye have 
 done all that is commanded you, say, We are unprofit- 
 able servants. 
 
 Proofs. — " Is it any pleasure to the Almighty, that thou art right- 
 eous? or is it gain to him, that thou makest thy ways perfect?" 
 (Job xxii. 3.) "So likewise ye, when ye shall have done all those
 
 38 The Methodist Armor. 
 
 tilings which are commanded you, say, We are unprofitable servants-, 
 we have done that which was our duty to do." (Luke xvii. 10.) 
 
 Note. 
 The error of the Catholic Church against which 
 this Article is directed teaches that "there is an im 
 mense treasure of merit, composed of the pious deeds 
 of the saints, which they have performed beyond what 
 was necessary for their own salvation, and which were 
 applicable to the benefit of others." But the Bible 
 teaches that the circle of duty takes in the entire abil- 
 ity of man, and therefore leaves no room for the works 
 of supererogation. Out of the doctrine of superero- 
 gation came the wicked system of selling indulgences 
 to commit sin, which so shocked Luther as moved him 
 to begin and carry on the great work of the German 
 Reformation. 
 
 XII. Of Sin After Justification. 
 Not every sin willingly committed after justification 
 is the sin against the Holy Ghost, and unpardonable. 
 Wherefore, the grant of repentance is not to be denied 
 to such as fall into sin after justification: after wa 
 have received the Holy Ghost, we may depart from 
 grace given, and fall into sin, and, by the grace of 
 God, rise again and amend our lives. And, therefore, 
 they are to be condemned who say they can no more 
 sin as long as they live here, or deny the place of for- 
 giveness to such as truly repent. 
 
 Proofs. — "Return, ye backsliding children, and I will heal your 
 backslidings." (Jer. iii. 22.) "If any man sin, we have an advo 
 eate with the Father, Jesus Christ the righteous." (1 John ii. 1.) 
 "If we confess our sins, he is faithful and just to forgive us our sins." 
 (1 John i. 0.) "Remember therefore from whence thou art fallen 
 wid repent, and do the first works." (Rev. ii. 5.)
 
 Articles of Religion. 39 
 
 Note. 
 This Article denies the dogma anciently taught by 
 some, that every sin committed after justification is 
 the sin against the Holy Ghost. The sin against the 
 Holy Ghost is ascribing the miraculous works of Christ 
 to the agency of the devil. The scribes said, "He 
 (Christ) hath Beelzebub, and by the prince of devils 
 casteth he out devils." And Christ, commenting on 
 this charge, says : " But he that shall blaspheme against 
 
 the Holy Ghost hath never forgiveness Because 
 
 *hey said, He hath an unclean spirit.'''' This unpardona- 
 ble sin is that grade of wickedness and settled malig- 
 nity, that hardening of the heart, which is not the result 
 of ignorance, but of a deliberate, systematic, and perse- 
 vering opposition to clearly demonstrated and unmis- 
 takable truth. It is not a state arrived at all at once, 
 but is approached by a long series of Avillf ul resistances 
 to the known truth, and is unpardonable, not because 
 God withholds mercy to any truly penitent, but be- 
 cause all such have reached such a state of moral des- 
 peration that they will not ask or receive pardon on the 
 conditions of the gospel. The unpardonable state is 
 in the man, not in the unwillingness of God to forgive. 
 The sign of this condition is utter moral insensibility. 
 Wherever there is spiritual sensibility enough to make 
 a man fear he has committed it, it is certain proof that 
 re has not. 
 
 XIII. Of the Church. 
 
 The visible Cli arch of Christ is a congregation of 
 faithful men, in which the pure word of God is 
 preached, and the sacraments duly administered, ac- 
 cording to Christ's ordinance, in all those things that 
 of necessity are requisite to the same.
 
 ±U The Methodist Armor. 
 
 1'roofs. — " Unto the Church of God .... to them that arc sanc- 
 tified in Christ Jesus, called to be saints, with all that in every place 
 call upon the name of Jesus Christ our Lord, both theirs and ours." 
 (1 Cor. i. 2.) "And he gave some, apostles; and some, prophets; and 
 some, evangelists; and some, pastors and teachers; for the perfecting 
 of the saints, for the work of the ministry, for the edifying of the 
 body of Christ." (Eph. i v. 11, 12.) 
 
 Notes. 
 
 1. The definition of a Church given in the above Ar- 
 ticle is broad and comprehensive. In the analysis 
 we have: (1) A congregation of faithful men. (2) The 
 recognition of the Bible, or the pure Word of God, as 
 the rule of faith and practice. (3) The recognition of 
 the living ministry to preach and expound this word. 
 (4) The sacraments (Baptism and the Lord's Supper) 
 properly administered. These are the four corner- 
 stones of the Church which Christ founded on the 
 rock — his own divine character. The definition har- 
 monizes perfectly with the elements found in the 
 apostolic Church as described in the Acts of the 
 Apostles; and allows all Methodists to recognize all 
 other denominations as being gospel Churches that 
 come in the scope of the above definition. 
 
 2. Denominational exclusiveness grows out of a false 
 definition of what a gospel Church is. To illustrate, 
 the Romish authority defines a Church thus: "The 
 company of Christians knit together by the profession 
 of the same faith, and communion of the same sacro 
 ments, under the government of lawful pastors, and 
 especially of the Roman bishop as the only vicar of 
 Christ on earth." Thus it makes the supremacy of 
 the Pope an essential element of a gospel Church. 
 Consequently, it would logically follow that tbf Cath-
 
 Articles (>f Reliyum. 4} 
 
 olic is the only true Church. Hence Romish bigotry. 
 The Baptists define : "A visible Church of Christ is 
 a congregation of baptized (immersed) believers," etc. 
 This definition cuts off all Churches whose members 
 are not immersed. Hence their exclusiveness. 
 
 XIV. Of Purgatory. 
 
 The Romish doctrine concerning purgatory, pardon, 
 worshiping and adoration, as well of images as of 
 relics, and also invocation of saints, is a fond thing, 
 vainly invented, and grounded upon no warrant of 
 Scripture, but repugnant to the word of God. 
 
 Proofs. — "Who can forgive sins but God only?" (Mark ii. 7.) 
 "Thoushalt not make unto thee any graven image." (Ex. xx. 4.) 
 "Thou shalt worship the Lord thy God, and him only shalt thou 
 serve." (Matt. iv. 10.) 
 
 Note. 
 
 This Article condemns a cluster of Romish errors. 
 The first is that of purgatory. The doctrine of the 
 Romish purgatory implies a second probation for cer- 
 tain men. But the Bible teaches that there is no sec- 
 ond probation after death. "In the place where the 
 tree falleth, there it shall be." (Eccl. xi. 3. ) " He that 
 is unjust, let him be unjust still ; and he which is filthy, 
 let him be filthy still." (Rev. xxii. 11.) "Whatso- 
 3ver a man soweth, that shall he also reap." We arc 
 cleansed from sin, not by purgatorial fires, but by th< 
 blood of Christ. There is not a single passage of Script- 
 ure, properly expounded, favoring this doctrine. 
 
 The second error is priestly absolution. God alone 
 exercises the right to pardon sin. " Who can forgive 
 Bins but God only ? " ( Mark ii. 7. ) 
 
 The third error is image-worship, which is posi- 
 tively forbidden. "Thou shalt not make unto thee
 
 12 The Methodist Armor. 
 
 any graven image," etc. " I fell down to worship be. 
 fore the feet of the angel which shewed me these 
 things. Then saith he unto me, See thou do it not, 
 for I am thy fellow -servant: .... worship God." 
 (Rev. xxii. 8, 9.) 
 
 The fourth error is praying to departed saints to in- 
 tercede in behalf of men on earth. This doctrine 
 makes saints sub-mediators between God and men, 
 whereas the Word teaches, " There is one God, and 
 one Mediator between God and men, the man Christ 
 Jesus." (1 Tim. ii. 5.) 
 
 X V. Of Speaking in the Congregation in Such a 
 Tongue as the People Understand. 
 
 It is a thing plainly repugnant to the Word of God, 
 and the custom of the primitive Church, to have pub- 
 lic prayer in the church, or to minister the sacraments, 
 in a tongue not understood by the people. 
 
 Pkoofs. — "He that speaketh in an unknown tongue, speaketh 
 not unto men, but unto God : for no man unrlerstandetli him. In 
 the church I had rather speak five words with my understanding 
 .... than ten thousand words in an unknown tongue." (1 Cor. 
 xiv. 2, 19.) 
 
 Note. 
 This Article justly condemns the Roman Catholic 
 practice of reading the service in the Latin language 
 to English congregations. It is " plainly repugnant 
 to the word of God." To conduct the public prayers 
 of the Church in an unknown tongue is not only con- 
 trary to common sense, but to the custom of the primi- 
 tive Church. In 202 A.D., Origen says: "The Gre- 
 cians pray to God in the Greek, the Romans in the 
 Roman, and every one in his own tongue." "The 
 modern practice of intoning prayers and other parts
 
 Articles of Religion. 43 
 
 of religious worship is also unintelligible, and opposed 
 to reasonable service." 
 
 XVI. Op the Sacraments. 
 
 Sacraments, ordained of Christ, are not only badges 
 31* tokens of Christian men's profession, but rather 
 they are certain signs of grace, and God's good-will 
 toward us, by the which he doth work invisibly in us, 
 and doth not only quicken, but also strengthen and 
 confirm our faith in him. 
 
 There are two sacraments ordained of Christ our 
 Lord in the gospel ; that is to say, Baptism and the 
 Supper of the Lord. 
 
 Those five commonly called sacraments — that is to 
 say, confirmation, penance, orders, matrimony, and 
 extreme unction — are not to be counted for sacraments 
 of the gospel, being such as have partly grown out of 
 the corrupt following of the apostles; and partly are 
 states of life allowed in the Scriptures, but yet have 
 not the like nature of baptism and the Lord's Supper, 
 because they have not any visible sign or ceremony 
 ordained of God. 
 
 The sacraments were not ordained of Christ to be 
 gazed upon, or to be carried about; but that we should 
 duly use them. And in such only as worthily receive 
 the same they have a wholesome effect or operation; 
 but they that receive them unworthily purchase to them- 
 selves condemnation, as St. Paul saith, 1 Cor. xi. 29. 
 
 Proofs. — Christ ordained but two positive sacraments — Baptism 
 and the Lord's Supper. (See Matt, xxviii. 19; Matt. xxvi. 26, 
 1 Cor. xi. 23.) 
 
 Note. 
 The five sacraments of the Catholic Church are con- 
 tinuation, penance, orders, matrimony, and extreme
 
 44 The Methodist Armor. 
 
 unction. Confirmation in the Roman Church is a serv- 
 ice by which those baptized in infancy publicly take 
 upon themselves the obligations of the baptismal cov- 
 enant, and voluntarily confirm and recognize their 
 Church-membership. The service in itself is proper 
 enough, but not such in solemn dignity as to entitle 
 ;t to be placed in the same rank with baptism and 
 the Lord's Supper. The same may be said of " or- 
 ders," or the ordination ceremony of the ministry, and 
 of matrimony. Roman penance is a service by which 
 a penitent, having sinned and made auricular confes- 
 sion, the priest grants pardon for sins committed after 
 baptism. This so-called sacrament is founded upon 
 the assumption that the priest has power to forgive 
 sin, which Protestantism regards as blasphemous. 
 Extreme unction is a service consisting in anointing 
 with holy oil persons at the point of death, by which 
 sins are forgiven and grace imparted. 
 
 XVII. Of Baptism. 
 Baptism is not only a sign of profession and mark 
 of difference whereby Christians are distinguished 
 from others that are not baptized, but it is also a sign 
 of regeneration, or the new birth. The baptism of 
 young children is to be retained in the Church. 
 
 Proofs. — "Arise, and be baptized, and wash away thy sins, call- 
 ing on the name of the Lord." (Acts xxii. 16.) "Except a man 
 be born of water and of the Spirit, he cannot enter into the king- 
 dom of God." (John iii. 5.) "He that believeth and is baptized 
 shall be saved." (Mark xvi. 16.) 
 
 Notes. 
 A brief argument in favor of infant baptism will be 
 found in another place.
 
 Articles of Religion. 45 
 
 This Article defines baptism to be: 
 
 1. A sign of profession. It is a profession of faith 
 in Jesus Chnst as the Son of God. When a person 
 makes a profession of faith, baptism is a sign of that 
 profession and a pledge of loyalty to God and the 
 Church. It is a profession of faith in all the funda- 
 mental doctrines of salvation as taught by Christ. 
 " See, here is water; what doth hinder me to be bap- 
 tized? And Philip said, If thou believest with all 
 thine heart, thou mayest. And he answered and said, 
 
 I believe that Jesus Christ is the Son of God 
 
 and he baptized him." (Acts viii. 36.) 
 
 2. Baptism is "a mark of difference whereby Chris- 
 tians are distinguished from others that are not baptized." 
 The Jew was distinguished from the Gentile by the 
 significant mark or sign of circumcision. In the Chris- 
 tian Church, baptism in the name of the Trinity takes 
 the place of circumcision. By circumcision the Jew 
 entered into the Jewish Church; by baptism we enter 
 into the Christian Church. 
 
 3. "It is also a sign of regeneration" The cleansing 
 
 water is a fit sign of the cleansing power of the Holy 
 
 Ghost. 
 
 XVIII. Of the Lord's Supper. 
 
 The Supper of the Lord is not only a sign of the 
 love that Christians ought to have among themselves 
 one to another, but rather is a sacrament of our re- 
 demption by Christ's death; insomuch that, to such 
 as rightly, worthily, and with faith receive the same, 
 the bread which we break is a partaking of the body 
 of Christ; and likewise the cup of blessing is a par- 
 taking of the blood of Christ. 
 
 Transubstantiatior or the change of the substance
 
 40 The Methodist Armor. 
 
 of bread and wine in the Supper of the Lord, cannot 
 be proved by Holy Writ, but is repugnant to the plain 
 words of Scripture, overthroweth the nature of a sacra- 
 ment, and hath given occasion to many superstitions. 
 
 The budy of Christ is given, taken, and eaten in the 
 Sapper only after a heavenly and spiritual manner. 
 And the means whereby the body of Christ is received 
 and eaten in the Supper is faith. 
 
 The sacrament of the Lord's Supper was not by 
 Christ's ordinance reserved, carried about, lifted up, 
 or worshiped. 
 
 Proofs. — "And he took bread, and gave thanks, and brake it, 
 and gave unto them, saying, This is my body which is given for 
 you : this do in remembrance of me. Likewise also the cup after 
 supper, saying, This cup is the new testament in my blood, which 
 is shed for you." (Luke xxii. 19, 20.) 
 
 Notes. 
 
 1. Names. It is called the "Lord's Supper" be- 
 cause it was first instituted in the evening, and at the 
 close of the passover supper. It is called a " sacra- 
 ment," which means an oath of renewed allegiance to 
 Christ. It is called the " eucharist," which means the 
 giving of thanks. "He took bread and gave thanks." 
 A " communion " to express Christianfellowship. 
 
 2. The import of the Supper is a commemoration. " This 
 do in remembrance of me." It took the place of the 
 passover, which commemorated the deliverance of the 
 Israelites from Egyptian bondage. The suffering of 
 Christ delivers the world from Satanic bondage. A 
 father once kept a canceled bond for his family to 
 look upon, and see how he had paid a heavy debt, 
 through much self-sacrifice, to make them happy. So 
 Christ has canceled the claim of- justice against us.
 
 Articles of Religion. 47 
 
 " nailing it to his cross." In the Lord's Supper his 
 family look upon this bond. 
 
 3. Transubstantiationis a Romish absurdity. Being in 
 bodily person in heaven, and at the right-hand of the 
 throne of the Father, Christ cannot at the same time 
 be visibly and bodily in the hands of the priests, nor 
 on hundreds of altars at once. The expression " This 
 is my body" is a Hebraism for "This represents my 
 body." It is clearly a figure, as " I am the vine," " I 
 am the door," " I am the way," "The seven good kine 
 are seven years." Besides, if the bread and wine be 
 actually changed into the real flesh and blood of Christ, 
 how could these material things nourish and feed the 
 soul, which is a spiritual substance ? " " It is the Spirit 
 that quickeneth, the flesh profiteth nothing " in feed- 
 ing the sord. While the Lutherans renounce the doc- 
 trine of trim substantiation, they affirm a (^substan- 
 tiation, which is akin to the real presence of the Cath- 
 olics. But in the light of common sense both the tran 
 and the con are alike contrary to truth. The true doc- 
 trine is, a sacrament is a holy ordinance instituted by 
 Christ, wherein, by sensible signs, Christ and the ben- 
 efits of the new covenant are represented, seeded, and ap- 
 plied to believers. The sacrament is to be taken after 
 a heavenly and spiritual manner. Its benefit depends 
 upon the faith of the communicant. The astronomer 
 does not worship the telescope, but looks through it out 
 and beyond to the stars in the heavens. So the bread 
 and wine are as a telescope through which the eye of 
 faith looks to Christ dying on the cross for the sins 
 of the world. " This do in remembrance of me." 
 XIX. Of Both Kinds. 
 
 The cup of the Lord is not to be denied to the lav
 
 IS The Methodist Armor. 
 
 people, for both the parts ot the Lord's Supper, by 
 Christ's ordinance and commandment, ought to be 
 administered to all Christians alike. 
 
 Proofs. —"He took the cup, and gave thanks, and gave it to 
 them (the disciples), saying, Drink ye all of it." (Matt. xxvi. 27.) 
 "For as often as ye (believers in common) eat this bread, and drink 
 
 this cup, ye do show the Lord's death till he tome But let a 
 
 man (the believer) examine himself, and so let him eat of that 
 bread, and drink of that cup." (1 Cor. xi. 2G, 28.) 
 
 Note. 
 
 Both the bread and the wine were originally admin- 
 istered by our Lord to the apostles, and both elements 
 were ordered to be given to the lay people until the 
 coming of Christ. The command is, Drink, all of you. 
 Surely Paul was not addressing the clergy when he 
 wrote his Epistle to the Corinthian Church, in which 
 he said, " Let a man examine himself, and so let him 
 eat of that bread, and drink of that cup.'" 
 
 This Bomish error grows out of the greater one of 
 tiansubstantiation. The papists teach that after the 
 bread and wine are changed into the flesh and blood 
 of Christ, he is whole and entire in either bread oi 
 wine, and so, whatever part the communicant may 
 receive, he receives the whole Christ. Therefore that 
 Church has decreed to give "the laity only in one kind." 
 And whoever does not believe with that Church, it says 
 " Let him be accursed,'" 
 
 XX. Of the One Oblation of Chlist Finished 
 upon the Cross. 
 
 The offering of Christ, once made, is that perfect 
 redemption, propitiation, and satisfaction, for all the 
 sins of the whole world, both original and actual ; and 
 there is none other satisfaction for sin but that alone.
 
 Articles of Religion. 49 
 
 Wherefore the sacrifice of masses, in which it is com- 
 monly said that the priest doth offer Christ for the 
 q uick and the dead, to have remission of pain or guilt, 
 is a blasphemous fable, and dangerous deceit. 
 
 Proofs. — "So Christ was once offered to bear the sins of man ." 
 (Heb. ix. 28.) "Knowing that Christ being raised from the dead 
 
 dielh no more For in that he died, he died unto sin once." 
 
 (Rom. vi. 9, 10.) "Neither is there salvation in any other: for 
 there is none other name under heaven given among men, whereby 
 we must be saved." (Acts iv. 12.) "There remaineth no more sac- 
 rifice for sins. (Heb. x. 26.) "After he had offered one sacrifice for 
 sins forever, sat down on the right-hand of God ; for by one offering 
 lie hath perfected forever them that are sanctified." (Heb. x. 12, 14.) 
 
 Note. 
 This Article condemns as a blasphemous fable the 
 dogma of the Catholic Church which affirms that 
 Christ is offered afresh for sin every time the mass 
 is celebrated, and teaches the Protestant doctrine that 
 Christ made bid one offering of himself for sin, and 
 that this offering is perfect, complete in every respect, 
 and forever final. Therefore " the Romanist sacri- 
 fice of the mass has no sanction, but is utterly con- 
 demned in the Epistle to the Hebrews." 
 
 XXI. Or the Marriage oe Ministers. 
 The ministers of Christ are not commanded by 
 God's law either to vow the estate of single life or to 
 abstain from marriage ; therefore it is lawful for them, 
 as for all other Christians, to marry at their own dis- 
 cretion, as they shall judge the same to serve best to 
 godliness. 
 
 Proofs. — The Apostle Peter was a married man. " When Jesus 
 was come into Peter's house, he saw his wife's mother laid, and sick 
 of a fever." (Matt. viii. 14.) Philip the evangelist "had foui 
 4
 
 50 The Methodist Armor. 
 
 daughters, virgins, which did prophesy." (Acts xxi. 9.) Paul says 
 "A hisliop then must he blameless, the husband of one wife." (1 Tim. 
 iii. 2.) "Let the deacons he the husbands of one wife." (1 Tim. iii. 
 12.) "Have we not power to lead about ... a wife, as well as oth 
 er apostles?" (1 Cor. ix. 5.) 
 
 Note. 
 But the Church of Kome has commanded her min- 
 isters not to marry, which command they strictly 
 obey. And forbidding to marry is a sign of an apos- 
 tate church. (1 Tim . iv. 1-3.) But the Roman Church 
 not only forbids marriage to her clergy, but has ex- 
 alted the marriage of the laity to the unscriptural dig- 
 nity of a sacrament. What bold absurdities and gross 
 errors! 
 
 XXII. Of the Rites and Ceeemonies of Churches. 
 It is not necessary that rites and ceremonies should 
 in all places be the same, or exactly alike, for they 
 have been always different, and may be changed ac- 
 cording to the diversity of countries, times, and men's 
 manners, so that nothing be ordained against God's 
 word. Whosoever, through his private judgment, 
 willingly and purposely, doth openly break the rites 
 and ceremonies of the Church to which he belongs, 
 which are not repugnant to the word of God, and are 
 ordained and approved by common authority, ought 
 to be rebuked openly, that others may fear to do the 
 like, as one that offendeth against the common order 
 of the Church, and woundeth the consciences of weak 
 brethren. 
 
 Every particular Church may ordain, change, or 
 abolish rites and ceremonies, so that all things may 
 be done to edification. 
 
 Proofs. — "As free, and not using your liberty for a cloplc of
 
 Articles of Religion. 51 
 
 maliciousness, but as the servants of God." (1 Pet. ii. 16.) "Let 
 every man be fully pursuaded in his own mind." (Kom. xiv. 5.) 
 "Let all things be done unto edification." (1 Cor. xiv. 26.) "The 
 kingdom of God is not meat and drink." (Rom. xiv. 17.) 
 
 Notes. 
 
 1. The doctrines and institutions of the Christian re- 
 ligion axe, positive and unchangeable, while her rites and 
 ceremonies are circumstantial. Baptism may be ad- 
 ministered by pouring or immersion; the elements of 
 the Lord's Supper may be received sitting or kneeling; 
 prayers may be offered in public kneeling or standing; 
 we may stand or sit in singing, etc. 
 
 2. This Article opposes the Catholics, who maintain 
 that the authority of the Church is supreme, and what- 
 ever rite she may ordain, though it becomes obsolete 
 and useless, is of supreme and endless obligation. It 
 teaches that whenever a ceremony becomes a hinder- 
 ance to the real progress of the Church, it is to be 
 laid aside. When new ones are needed they are to be 
 used. The law of expediency is to reign as to these 
 matters. 
 
 3. This Article also teaches that when rites and cer- 
 emonies are " ordained and approved " by the proper 
 authorities of the Church, they are not to be tampered 
 with by private individuals. No person is allowed, 
 "through his private judgment," to set them aside. 
 This secures uniformity of Church ceremonies. 
 
 XXIII. Of the Eulers of the United States of 
 
 America. 
 The President, the Congress, the General Assem- 
 blies, the Governors, and the Councils of State, as the 
 delegates of the people, are the rulers of the United 
 States of America, according to the division of power
 
 0*4 
 
 The Methodist Armor, 
 
 made to thorn by the Constitution of the United States, 
 and by the constitution of their respective States. And 
 the said States are a sovereign and independent na- 
 tion, and ought not to be subjec 4 " to any foreign juris- 
 diction. 
 
 Proofs. — "Let every soul be subject unto the higher powers. 
 For there is no power but of God; the powers that be are ordained 
 of God. For rulers are not a terror to good works, but to the evil. 
 For lie is the minister of God to thee for good." (Rom. xiii. 1-4.) 
 
 Notes. 
 
 "As far as it respects civil affairs, we believe it the 
 duty of Christians, and especially all Christian minis- 
 ters, to be subject to the supreme authority of the 
 country where they may reside, and to use all lauda- 
 ble means to enjoin obedience to the powers that be; 
 and, therefore, it is expected that all our preachers 
 and people, who may be under any foreign govern 
 ment, will behave themselves as peaceable and order- 
 ly subjects." — Note of the Discipline. 
 
 The above Article was drawn up at the Conference 
 in 1784, when the Church was organized, and incor- 
 porated in the body of the Articles in 1786, when the 
 next edition of the Discipline was printed. The ex- 
 planatory note was appended in 1820. 
 
 XXIV. Of Christian Men's Goods. 
 
 The riches and goods of Christians are not common 
 as touching the right, title, and possession of the same, 
 as some do falsely boast. Notwithstanding, every man 
 ought of such things as he possesseth liberally to give 
 alms to the poor, according to his ability. 
 
 Proofs.— " Thou shalt not steal." (Ex. xx. 15.) Stealing im- 
 plies ownership of property. "Give to him that asketk thee, and
 
 Articles of Religion. 53 
 
 from him that would borrow of thee turn not thou i way. (Matt. 
 v. 42.) Giving and lending necessarily imply the personal owner- 
 ship of property. "But whoso hath this world's good, and seeth his 
 brother hath need, and shutteth up his bowels of compassion from 
 him, how dwelleth the love of God in him?" (1 John iii. 17.) 
 
 Notes. 
 
 1. This Article was drawn up to counteract the 
 teachings of the Anabaptists, who, soon after the Lu- 
 theran Reformation, preached " that all things ought 
 to be common among the faithful." 
 
 2. The instance of community of goods mentioned 
 in Acts ii. 44 was not such as modern communists ad • 
 vocate. That of the early Christians was voluntary, 
 local, and temporary. There was no forcible division 
 of property. Peter said to Ananias, "While it re- 
 mained, was it not thine own? and after it was sold, 
 was it not in thine own power? " — all of which shows 
 that the common fund for benevolent purposes was 
 made up by voluntary contributions. Besides, this 
 instance was not general, but confined to the church at 
 Jerusalem. No mention is made of any similar ar- 
 rangement in the further history of the Church. 
 
 XXV. Or a Christian Man's Oath. 
 As we confess that vain and rash swearing is for- 
 bidden Christian men by our Lord Jesus Christ and 
 James his apostle, so we judge that the Christian re- 
 ligion doth not prohibit but that a man may swear 
 when the magistrate requireth, in a cause of faith and 
 charity, so it be done according to the prophet's teach- 
 ing, in justice, judgment, and truth. 
 
 Proofs. — "And thou shall swear, The Lord livetli, in truth, in 
 indgment, and in righteousness." (Jer. iv. 2.) "Men verily sweat 
 by the greater: and an oath for confirmation is to tliem an end »>'
 
 54 The Methodist Armor. 
 
 all strife." (Heb. vi. 16.) "And Jonathan caused David to swear 
 again." (1 Sam. xx. 17.) " I call God for a record upon my soul." 
 (2 Cor. i. 23.) 
 
 Note. 
 Judicial oaths are believed to be lawful by all Chris- 
 tians, except the Anabaptists, who flourished about 
 the time this Article was originally drawn up, and the 
 Quakers, and some minor sects. " Though it be said 
 we shall not swear, yet I do not remember it is any- 
 where read that we should not receive or take an oath 
 from another." — St. Augustine. 
 
 CHAPTER IV. 
 
 HIE GENERAL RULES WITH SCRIPTURE QUOTATIONS 
 AND NOTES. 
 
 These Rules may b6 divided into three classes: 
 
 1. Those forbidding the doing of evil. 
 
 2. Those enjoining the doing of good. 
 
 3. Those enforcing the use of the means of grace. 
 These Rules have become a part of the constitutional 
 
 law of our Church, and are in perfect harmony with 
 the Scriptures, being mainly apostolic rules of prac- 
 tical Christianity. And being such, no person is to V>e 
 received into the Church who is unwilling to observe 
 them. It i*s hardly necessary to state that these Rules 
 contain no doctrinal statements, but only the funda- 
 mental principles relating to practical godliness. 
 
 These Rules are here arranged, classified, and num- 
 bered with the Bible proofs on which they are founded. 
 It will be seen that there is not one Rule which is net 
 based on Bible truth. 
 
 There is only one condition previously required of
 
 General Rules. 55 
 
 those who desire admission into these societies, a " de- 
 sire to flee from the wrath to come, and to be saved 
 from their sins." But wherever this is really fixed in 
 the soul, it will be shown by its fruits. It is therefore 
 expected of all who continue therein, that they should 
 continue to evidence their desire of salvation by ob- 
 serving the following Bules : 
 
 The Evils and Sins to be Avoided. 
 Rule 1. By doing no harm, by avoiding evil of ever} 
 kind, especially that which is most generally practiced. 
 
 Bible. — "Abstain from all appearance of evil." (1 Thess. v. 22.) 
 " Be ye therefore wise as serpents, and harmless as doves." (Matt. 
 x. 16.) "Abhor that which is evil ; cleave to that which is good." 
 (Rom. xii. 9.) 
 
 Note. 
 
 "Avoiding evil." You must keep at a distance from 
 evil; go wide of it, and thus escape its snaring temp- 
 tation. "Go not in the way of evil men. Avoid it; 
 pass not by it; turn from it." "Stand in awe, and sin 
 not." " Watch and pray, that ye enter not into temp- 
 tation." Carry not sparks of fire into a magazine of 
 gunpowder. Sleep not on the giddy height of seduc- 
 tive enticement. Pass not through a field, though it 
 be decked with blooming flowers, where poisonous 
 adders lurk. Let the beauty of harmlessness deck thy 
 whole life as flowers deck the garden. 
 
 Rule 2. (Must avoid) The taking of the name of God 
 id vain, 
 
 Bible. — " Thou shalt not take the name of the Lord thy God in 
 rain; for the Lord will not hold him guiltless that taketh his name 
 in vain." (Ex. xx. 7.) 
 
 Note. 
 " Irreverence for sacred things; playing the animal
 
 56 The Methodist Armor. 
 
 with sanctities; the degradation of that which is higher 
 than ordinary life, and which should lead men up from 
 the lower depths of experience — that is as accursed as 
 it would be to go through a gallery of art and slime 
 the noblest paintings with mud, and deface or destroy 
 the most magnificent marbles. No man would permit 
 that. The whole world would cry out against the des- 
 ecration of beauty in art under such circumstances. 
 But men think themselves justified in drawing down 
 the sanctities of heaven — those thoughts and feelings 
 which have in them inspiration and elevation — and de- 
 filing them; and yet, here stands this commandment 
 which covers the whole ground of vulgarizing things 
 that are high, and that are necessary to lift men up 
 from low associations. ' Thou shalt not take the name 
 of the Lord thy God in vain ' includes the whole lati- 
 itude and longitude of the realm of thought and feel- 
 ing in which there is the desecration of whatever is 
 sacred." 
 
 Rule 3. (Must avoid) The profaning the day of the 
 Lord, either by doing ordinary work therein, or by 
 buying or selling. 
 
 Bible. — " Remember the Sabbath-day to keep it holy. Six days 
 shalt thou labor and do all thy work ; but the seventh day is the 
 Sabbath of the Lord thy God ; in it thou shalt not do any work, 
 thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy 
 maid-servant, nor thy cattle, nor thy stranger that is within thy 
 gates ; . . . . wherefore, the Lord blessed the Sabbath-day and hal- 
 lowed it." (Ex. xx. 8-11.) 
 
 Note. 
 
 Keep the Sabbaths holy, and they will be to you 
 
 as green and refreshing oases blooming in the desert 
 
 of your earthly pilgrimage. Our Sabbaths should be 
 
 hills of light and joy in God's presence; and so, as
 
 General Rules. 57 
 
 time rolls on, we shall go on from mountain-top to 
 mountain-top, till at last we catch the glory of the 
 shining gate, and enter into the eternal Sabbath of 
 perfect rest and joy. Let the Sabbath be a day of 
 sweet rest and warm devotion; and the sacred influ- 
 ences generated by attendance on public worship will 
 be as a river flowing down through the secular days of 
 the week, spreading freshness and fertility along its 
 course. A world without a Sabbath is a summer 
 without its green lap full of flowers and fruits. 
 
 Eule 4. (Must avoid) Drunkenness, or drinking spir 
 ituous liquors unless in cases of necessity. 
 
 Bible. — " Be not among wine-bibbers ; for tbe drunkard and glut- 
 ton shall come to poverty." (Prov. xxxiii. 20.) "Wine is a mock- 
 er, strong drink is raging ; whosoever is deceived thereby is not 
 wise. Look not thou upon the wine when it is red % . . . at the last 
 it biteth like a serpent and stingeth like an adder." (Prov. xxxiii. 
 31.) "Woe to him that giveth his neighbor drink, that putteth thy 
 bottle to him, and maketh him drunk." (Hab. ii. 5.) 
 
 Notes. 
 
 1. There are two kinds of wine mentioned in the 
 Bible — one, which makes men drunk, is condemned 
 everywhere; the other, meaning sweet wine, not in- 
 toxicating, is spoken of as a blessing. Keeping this 
 fact in view it will not be hard to reconcile the seem- 
 ing contradiction in the Bible where wine is some- 
 times condemned, and then again commended. 
 
 2. The new rule in the Discipline, enacted 1882, re- 
 quires our " members to abstain from the manufacture 
 and sale of intoxicating liquors as a beverage." It 
 will be seen that the Methodist Church is squarely 
 opposed to intemperance. It is a total abstinence 
 Church. The making or selling liqvnr as a beverage
 
 58 The Methodist Armor. 
 
 is classed with the sin of drunkenness. There is good 
 reason for it. The making and selling have a close 
 connection with the evils of intemperance. The or- 
 igin is in making and selling. The still-houses make 
 the poison; the grog-shops distribute it broadly over 
 the land. The first is the deadly fountain, the latter 
 is the channel circulating the liquid poison. The pro- 
 duction and circulation of liquor is closely connected. 
 The distillers are busy in loading the Satanic battery; 
 the retail and wholesale dealers are busy in firing it off. 
 The consequence is the battle-field of life runs red 
 with the blood of the slain. Every still and grog-shop 
 is a battery of death. Think of the appalling number 
 of them! There are in the United States eight thou- 
 sand four hundred and two distilleries and breweries 
 (this is according to official report), and two hundred 
 thousand grog-shops and liquor-saloons ! And these bat- 
 teries, under the generalship of Satan, loaded and fired 
 day and night the year round, pouring bursting bombs, 
 grape-shot, and other missiles of death into the ranks of 
 our people, what wide-spread destruction is wrought! 
 
 The Cost of Intemperance. — The Presbyterian Review 
 gives the following statistics for the United States: 
 "Paid to all the ministers of the gospel, $12,000,000,' 
 support of criminals, $12,000,000; fees of litigation, 
 $35,000,000; importation of liquor, $50,000,000; sup- 
 port of grog-shops, $1,500,000,000. Whole cost of liq- 
 uor, $12,200,000,000." 
 
 Pule 5. (Must avoid) Fighting, quarreling, brawl- 
 ing, brother going to law with brother; returning evil 
 fo v evil, or railing for railing; the using many words 
 in buying or selling. 
 
 Bible. — "From whence come wars* at-rl fightings among you?
 
 General Rules. 59 
 
 Come they not hence, even of your lusts that war in your members ?" 
 (James iv. 1.) " The works of the flesh are manifest, which are 
 these : hatred, variance, emulations, strife, seditions, heresies." (Gal. 
 v. 19.) " Dare any of you, ln.ving a matter against another, go to 
 the law before the unjust and not before the saints ?" (1 Cor. vi. 
 1-6.) "Not rendering evil for evil, or railing for railing, but con- 
 trariwise blessing." (1 Pet. iii. 9.) "Let your conversation be 
 without covetousness." (Heb. xiii. 5.) " Let your yea be yea, and' 
 your nay, nay, lest ye fall into condemnation." (James v. 12.) 
 
 Notes. 
 
 1. " Of all things which are to be met with here on 
 earth there is nothing which can give such continual, 
 such cutting, such useless pain as an undisciplined 
 temper. The touchy and sensitive temper, which 
 takes offense at a word; the irritable temper, which 
 finds offense in every thing, Avhether intended or not; 
 the violent temper, which breaks through all bounds 
 of reason when once roused ; the jealous or sullen tem- 
 per, which wears a cloud on the face all day, and never 
 utters a word of complaint; the discontented temper, 
 brooding over its own wrongs; the severe temper, 
 which always looks at the worst side of whatever is 
 done; the willful temper, which overrides every scru-. 
 pie to gratify a whim — what an amount of pain have 
 these caused in the hearts of men, if we could but sum 
 up their results ! How many a soul have they stirred 
 to evil impulses; how many a prayer have they stifled; 
 how many an emotion of true affection have they 
 turned to bitterness! How hard they make all duties! 
 How they kill the sweetest and warmest of domestic 
 charities! Ill-temper is a sin requiring long and care- 
 ful discipline." — Bishop Temple 
 
 2. A quarrel is stopped by letting the angry person 
 have all the quarrel to himself. A soft answer will
 
 60 The Methodist Armor. 
 
 extinguish a quarrel as water fire. Turn away from a 
 querulous man as you would from the path of a roaring 
 lion When men carry magazines of powder in their 
 temper, better not let the spark of your anger fall upon 
 them. It is too late to avoid disaster when the explo- 
 sion takes place. Nothing can prevent red ruin then. 
 You must guard beforehand, or not at all. Watch and 
 pray. 
 
 Rule 6. (Must avoid) The buying or selling gooda 
 that have not paid the duty. 
 
 Bib].e. — "Provide things honest in the sight of all men." (Rom. 
 xii. 17.) "Render therefore unto Caesar the things which are Cae- 
 sar's." (Matt. xxii. 21.) "Render therefore to all their dues." 
 (Rom. xiii. 7.) 
 
 Note. 
 
 To smuggle goods into a country in violation of the 
 revenue laws of the Government is the sin forbidden 
 by this rule. To buy or sell goods known to be con- 
 traband is considered lawless robbery. This Rule 
 condemns also the practice of cheating the Govern- 
 ment of its just taxes, or revenues laid on the manu- 
 facture of liquors or tobacco, or any other article. 
 Religion requires men to be as just to governments as 
 they are to individuals. As the Government gives us 
 the protection of liberty, life, property, and the pur- 
 suit of happiness, every man should obey its laws and 
 cheerfully pay the taxes and revenues demanded. 
 
 Rule 7. (Must avoid) The giving or taking things 
 on usury, i. e., unlawful interest. 
 
 Bible.— "Lord, who shall abide in thy tabernacle? Who shall 
 dwell in thy holy hill? He that putteth not his money to usury, 
 nor taketh reward against the innocent." (Ps. xv. 1-5.) "That no 
 man go bevnnd and defraud bis brother." (1 T' ess. iv. 6.1
 
 General links. 61 
 
 Note. 
 
 The Hebrew word for usury means exorbitant in- 
 terest. It means greediness, sharpness, rapacity, 
 which takes advantage of the oppressed. The prac- 
 tice forbidden is receiving more for the loan of money 
 than it is really worth, and more than the law allows. 
 
 Rule 8. (Must avoid) Uncharitable or unprofitable 
 conversation, particularly speaking evil of magistrates 
 or of ministers. 
 
 Bible. — " Let all clamor and evil-speaking be put away from you, 
 with all malice." (Eph. iv. 31.) " Every idle word that men speak, 
 they shall give account thereof in the day of judgment." (Matt. xii. 
 36.) "Let no corrupt communication proceed out of your mouth." 
 (Eph. iv. 29.) " Put them in mind to be subject to principalities and 
 powers, to obey magistrates ... to speak evil of no man." (Titus 
 iii. 1, 2.) 
 
 Notes. 
 Reasons for observing this Rule are: 
 
 1. It prevents much evil. " The tongue is a fire, 
 a world of iniquity," when not governed. Like a 
 swollen river whose embankments have given way, 
 it spreads destruction through the country. " It is 
 set on fire of hell," says the apostle. The Indians in 
 the West sometimes set the dry grass afire, and it 
 spreads and roars. The smoke darkens the sun. The 
 running flame, caught up and fanned by the wind, 
 circles far and wide, towering up almost mountain- 
 high. r Man and beast have to flee for their lives. It 
 is a world of fire coming from a spark. So unruly 
 tongues set whole neighborhoods to burn and flame 
 with evils. 
 
 2. The practice of tale-bearing is disgraceful. To 
 be known as a tale-bearer, a tattler, a gossip, a busy- 
 body in everybody's business, a backbiter, how mean
 
 C2 The Methodist Armor. 
 
 and low! A backbiter reminds one of a sneaking 
 dog that makes the attack when your face is turned 
 the other way. Backbiting is a doggish trick. It 
 is said of Domitian that he, though a Roman emperor, 
 " employed his leisure hours in catching and torment- 
 ing flies." Such work showed meanness and cruelty 
 combined. And how much better are you employed 
 in catching up and exposing all the little dirty ru- 
 mors that buzz through your neighborhood? 
 
 3. It is a violation of the Golden Rule: "Whatso- 
 ever ye would that men should do to you, do ye even 
 so to them." Do you wish men to speak well of you 
 behind your back? Yes, of course you do. Then 
 speak well of your neighbors. Dr. South said that 
 the tale-bearer and listener ought both to be hanged — 
 one by the tongue, the other by the ear. 
 
 Rule 9. (Must avoid) Doing to others as we would 
 not they should do unto us. 
 
 Bible. — "Therefore all things whatsoever ye would that men 
 should do to you, do ye even so to them : for this is the law and the 
 prophets." (Matt. vii. 12.) 
 
 Note. 
 
 Whatsoever is disagreeable to thyself do not to thy 
 neighbor. Treat your neighbor as you would have 
 him treat you. Regard him as your other self. Make 
 his case your own, put yourself into his place; divest 
 yourself of that selfishness which would injure an- 
 other. Every man desires to be esteemed as his merit 
 deserves — desires his neighbor to be tender with his 
 reputation, not to slander his good name, not to put 
 harsh construction on his conduct, to be kindly dis- 
 posed toward him, to deal justly, honestly, truthfully 
 candidly with him, to be faithful as a friend and po-
 
 General Bides. 63 
 
 lite and honorable as an acquaintance; and as you 
 desire such treatment from others, be sure to give it 
 to them. "As you would that men should do to you, 
 do ye even so to them." How ennobling and beau- 
 tiful the observance of this Golden Eule would make 
 the characters of men ! 
 
 Kule 10. (Must avoid) Doing what we know is not 
 for the glory of God; as the putting on of gold and 
 costly apparel. 
 
 Bible. — "Whose adorning, let it not be that outward adorning 
 of plaiting the hair, and of wearing of gold or of putting on of ap- 
 parel." (1 Pet. iii. 3.) "I will . . . that women adorn themselves 
 in modest apparel, .... not with braided hair, or gold, or pearls, 
 or costly array." (1 Tim. ii. 8, 9.) 
 
 Note. 
 This Eule forbids needless extravagance in dress, and 
 useless and showy ornaments. The taste for the beautiful 
 must be carefully limited by economical and religious 
 considerations. The text quoted in support of the Eule 
 is a standing rebuke to all ostentation in dress, and 
 reminds every Christian woman that nothing can so 
 adorn a woman as a beautiful character, fruitful of 
 good works. Paul rebuked this extravagance of dress 
 in his day, and it needs to be rebuked in our day, 
 when we read that a certain woman wore a hundred 
 thousand dollars' worth of diamonds on her dress 
 while attending a charity ball. It is sad to see wom- 
 en thinking more of the glittering trinkets than a 
 crown of glory. You may pamper and adorn the 
 body with the flashing blaze of a thousand diamonds, 
 yet remember that this beautiful form, stripped of its 
 glittering jewelry, will be wrapped in a death-shroud, 
 nailed up in a coffin, and become fcxl for worms.
 
 C4 The Methodist Armor. 
 
 Hale 11. (Must avoid) The taking such diversions 
 as cannot be used in the name of the Lord. 
 
 Bible. — " Wherefore come out from among them, and be ye sep 
 arate, saith the Lord, and touch not the unclean thing; and I will 
 receive you, and will be a father unto you, and ye shall be my sons 
 and daughters." (2 Cor. vi. 17, 18.) "Be not conformed to this 
 world." (Kom. xii. 2.) "Know ye not that the friendship of the 
 world is enmity with God." (James iv. 4.) 
 
 Note. 
 
 "Diversions" include those popular amusements, 
 such as dancing, theaters, circuses, etc., which divert 
 or tarn the heart away from God to be fascinated by 
 worldly things. Our Bishops explain the above Eule 
 as forbidding indulgence in the modern dance, and 
 attending circuses and theaters. 
 
 Dancing. — The Church stands squarely and firmly 
 opposed to the modern dance. Even the Eoman Cath- 
 olic Church says: "We consider it to be our duty to 
 warn our people against the fashionable dances, which 
 are revolting to every feeling of delicacy, and fraught 
 with the greatest danger to morals." Bishop Hop- 
 kins, of the Episcopal Church, says: "I have shown 
 that dancing is chargeable with waste of time, the in- 
 tei ruption of useful study, the indulgence of personal 
 vanity, and the premature incitement of the passions." 
 Dr. Bobinson, of the Presbyterian Church says: "It 
 is simply impossible that this question of indulgence 
 in such worldly pleasures as the theater, the masquer- 
 ade, the card-table, and the dance, can be a doubtful 
 or a debatable question." It is well known that most 
 of the Baptist Churches expel their members for the 
 continued indulgence of dancing. ■ So we see that all
 
 General Rules. 05 
 
 these Churches stand side by side with the Methodist 
 Church in opposition to dancing. 
 
 Its practice lends to ruin the virtue of woman. A New 
 York paper says: u Three -fourths of the abandoned 
 girls of this city were ruined by dancing. Young 
 ladies allow gentlemen privileges in dancing which, ' 
 taken under any other circumstances, would be con- 
 sidered improper. It requires neither brains nor good 
 morals to be a good dancer. As the love of dancing 
 increases the love of religion decreases. Parlor danc- 
 ing is dangerous. Tippling leads to drunkenness, and 
 parlor dancing leads to ungodly balls. Tippling and 
 parlor dancing sow to winds, and both reap the whirl- 
 wind. Put dancing in the crucible, apply the acids, 
 weigh it, and the verdict of reason, morality, and re- 
 ligion is, "Weighed in the balance and found want- 
 ing." 
 
 Its practice destroys the Christian's influence. " But 
 the wreck of Christian influence will be as complete 
 as that of character. What good can a member of 
 the Church, who is a participator in social dances 
 and a frequenter of balls, do? Is he disposed to ex- 
 hort, or pray, or sing, who will be disposed to hear 
 him? Can the Spirit of God accompany his mes- 
 sage? Will the wicked feel its power? Will not re- 
 ligion seem to them a mockery when presented, if 
 ever such should be the case, by such an advocate? 
 It cannot be otherwise. Says Dr. Wilson, in a ser- 
 mon to which we have already alluded, and we wish es- 
 pecially to call the attention of Christian young ladies 
 to it: 'I cannot well imagine a more speedy method of 
 teaching a careless young man to despise the Chris- 
 tian name, than for some female acquaintance whom
 
 GO The Methodist Armor. 
 
 he lias seen at the communion-table to become his 
 partner in the dance. Nor is any thing probably more 
 usual in such a case than for those who look on qui- 
 etly to pass the ungracious whisper, " See that pious 
 dancer' why, she waltzes as if she had been accus- 
 tomed to it. She seems to love it as much as any of 
 us poor sinners. A pretty Christian, to be sure." This 
 is no fancy sketch; they know little of the world who 
 suppose it to be so; for that which Cicero did not hes- 
 itate to call omnium vitiorum extremum, "a vice that no 
 one would be guilty of till he had utterly abandoned 
 all virtue," and umhram luxuries, or that which "fol- 
 lows riot and debauchery as the shade follows the 
 body," I take it is now, in the middle of the nineteenth 
 century, well understood by unconverted men not to 
 consist with what ought reasonably to be looked for 
 in the genuine Christian character.' " — Bishop Clark. 
 
 Theaters and Circuses. Much of the argument 
 against dancing bears equally strong against theaters 
 and circuses. Plato said, "Public theaters are dan- 
 gerous to morality;" Aristotle, "They should be en- 
 tirely forbidden to young people as unsafe;" Ovid, 
 that they were " a grand source of corruption." Arch- 
 bishop Tillotson found them in England to be " a nurs- 
 ery of vice," and called them " the devil's chapel." To 
 the theater, the ball, the circus, the race-course, the 
 gambling - table, go all the idle, the dissipated, the 
 rogues, the licentious, the gluttons, the artful jades, 
 the immodest prudes, the worthless, the refuse, the 
 very atmosphere of whose associatioi is defiling and 
 corrupting. The whole influence of such people is to 
 destroy the good morals of the country. They breed 
 corruption as naturally as putrefying carcasses breed
 
 General Bides. 67 
 
 vermin, and fatten on the corruption which they pro- 
 duce. Yet people call these things " innocent amuse- 
 ments;" but hell is populated with their victims. The 
 managers of these amusements are the devil's recruit- 
 ing officers, whose business is to strew the way to hell 
 with flowers, charm it with music, and deck it with 
 gorgeous pictures. 
 
 Rule 12. (Must avoid) The singing those songs or 
 reading those books which do not tend to the knowl- 
 edge or love of God. 
 
 Bible. — "Be not deceived: evil communications corrupt good 
 manners." (1 Cor. xv. 33.) " Speaking to yourselves in psalms and 
 hymns and spiritual songs, singing and making melody in your hearts 
 to the Lord." (Eph. v. 19.) " I count all things but loss for the ex- 
 cellency of the knowledge of Christ Jesus my Lord." (Phil. iii. 8.) 
 
 Note. 
 The evils of corrupt literature are very great. Dr. 
 Talmage says: "The assassin of Sir William Russell 
 declared that he got the inspiration for his crime by 
 reading what was then a new and popular novel, 'Jack 
 Sheppard.' Homer's Iliad made Alexander the war- 
 rior. Alexander said so. The story of Alexander 
 made Julius Caesar and Charles XII. both men of 
 blood. Have you in your pocket, or in your trunk, 
 or in your desk at business, a bad book, a bad picture, 
 a bad pamphlet? In God's name I warn you to de- 
 stroy it. "Why are fifty per cent, of the criminals in 
 the jails and penitentiaries of the United States to- 
 day under twenty-one years of age — many of them 
 under seventeen, under sixteen, under fifteen, under 
 fourteen, under thirteen? Walk along the corridors 
 of the Tombs prison in New York and look for your- 
 selves. Bad books, bad newspapers, bewitched them
 
 68 The Methodist Armor. 
 
 as soon as they got out of the cradle. Beware of all 
 those stories which end wrong. Beware of all those 
 books which make the road that ends in perdition 
 seem to end in paradise. Do not glorify the dirk and 
 the pistol. Do not call the desperado brave, or the 
 libertine gallant. Teach our young people that if 
 they go down into the swamps and marshes to watch 
 their jacks-with-a-lantern dance on decay and rotten- 
 ness, they will catch malaria and death. ' O,' says 
 some man, ' I am a business man, and I have no time 
 to examine what my children read; I have no time to 
 inspect the books that come into my household.' If 
 your children were threatened with typhoid fever, 
 would you have time to go for the doctor? " 
 
 Rule 13. (Must avoid) Softness, or needless self- 
 indulgence. 
 
 Bible. — " Then said Jesus unto his disciples, If any man would 
 come after me, let him deny himself, and take up his cross, and fol- 
 low me." (Matt. xvi. 24.) 
 
 Note. 
 
 Self-denial is reasonable. The men of the world 
 practice it when seeking earthly things. Even the 
 brutal prize-fighter will deny himself of all effeminate 
 pleasures when being trained for a pugilistic combat, 
 or a foot-race. Military men submit to all sorts of 
 self-denial to win the fading laurels of earth. " Now 
 they do it to obtain a corruptible crown, but we an 
 incorruptible." 
 
 These illustrations are enough, I think, to satisfy 
 you that the principle of self-denial and of self-con- 
 trol not only is not impossible to human nature, but 
 is one of the commonest, one of the most universal 
 principles in exorcise, and that when the Christian
 
 General Rales. G9 
 
 leligion introduces self-denial, symbolizing it by the 
 cross, it does not introduce a new principle, and does 
 not introduce a difficult one. If no man is worthy to 
 be a disciple of Christ unless he take up his cross, 
 and deny himself, and follow the Saviour, he is only 
 saying in regard to himself, and to the world eternal, 
 what this world says in regard to every man that fol- 
 lows it. There is no trade that does not say to every 
 applicant that comes to it, " If you will take up your 
 cross and follow me, you shall have my remunera- 
 tion." There is no profession that does not say to 
 every applicant, " If you will take up your cross, and 
 follow me, I will reward you." There is no pleasure, 
 there is no ambition, there is no cause that men pur- 
 sue, from the lowest to the highest in the horizon of 
 secular things, that does not say to every man, " Unless 
 you take up your cross and follow me, you shall have 
 none of me." Now, the Lord Jesus Christ, standing 
 like the angel in the sun, with the eternal world for a 
 background, clothed in garments white as snow, as no 
 fuller on earth could white them, and calling us to 
 honor and glory and immortality, says only in behalf 
 of these higher things what the whole world says of 
 its poor, groveling, and miserable things: "Take up 
 your cross, and follow me." 
 
 Eulel4. (Must avoid) Laying up treasure upon earth. 
 
 Bible. — " Lay not up for yourselves treasures upon earth where 
 moth and rust doth corrupt, and where thieves break through and 
 steal; but lay up for yourselves treasures in heaven, where neither 
 moth nor rust doth corrupt, and where thieves do not break through 
 nor steal ; for where your treasure is there will your heart be also." 
 (Matt. vi. 19-21.) 
 
 Note. 
 " Hoarding for one's self accompanies poverty toward
 
 70 The Methodist Armor. 
 
 God. Not all accumulation is condenmable; Joseph 
 accumulated, but for others, not for himself. Not all 
 desire for wealth is condemnable; but the desire for 
 wealth above my neighbor; the eager, insatiable de- 
 sire; the selfish, dishonest desire; the desire which 
 puts wealth above honesty, benevolence, piety. 
 
 " This is illustrated by the story of King Midas. To 
 him was given the magic power that every thing he 
 touched should turn to gold. It proved a fatal gift. 
 The flowers lost their fragrance and bloom, and be- 
 came golden; the food turned to metal when it touched 
 his lips, and left him to hunger; finally his daughter 
 turned to a statue of gold when she ran to kiss him, 
 and the poor king cried to be rescued from the horri- 
 ble gift which he had besought. A glass of water, a 
 crust of bread, a fragrant rose, above all a loving heart, he 
 discovered to be worth more than all golden treasures." 
 
 The spirit of the Rule would be met if men bestowed 
 their charities while living. 
 
 " Let men be the living executors of their benevo- 
 lence. Not a few are beginning to do this. Mr. Vas- 
 sar, of Poughkeepsie, while living, built and saw in 
 operation a very noble monument of his benevolence. 
 He lived to enjoy it. Peter Cooper lived beyond a 
 score of years to have the enjoyment of a wisely dis- 
 posed charity from out of his large property. Late in 
 life, Mr. Vanderbilt founded and organized the Uni- 
 versity at Nashville, which is open and in full pros- 
 perity. Mr. Durant has built the great college for 
 women at Wellesley, in Massachusetts, and he lives to 
 see to it that his charity is wisely employed. The man 
 who earns money is far more apt to organize it into an 
 institution wisely than any set of trustees into whose
 
 General Hales. 71 
 
 hands he can put it. It is a good thing, therefore, for 
 a man who means to give when he dies to consider 
 that he is likely to die to-morrow, and give to-day." 
 
 Rule 15. (Must avoid) Borrowing without a proba- 
 I >i lity of paying, or taking up goods without a proba- 
 bility of paying for them. 
 
 Bible. — " The wicked borroweth and payeth not again." (Ps 
 xxxvii. 21.) " Bender unto all their dues." (Bom. xiii. 7.) "Owe 
 no man any thing. Provide things honest in the sight of all men." 
 (Bom. xii. 17.) 
 
 Note. 
 The Rule forbids the incurring of pecuniary obliga- 
 tion when there is no reasonable ground for supposing 
 it can be paid. To do so is to practice a cheat, to be 
 guilty of fraud. Our people are to be taught that to 
 borrow, without a reasonable probability of paying 
 back, or to purchase goods without a probability of 
 paying for them, is to stand before the Church and 
 their own conscience convicted of fraud. We cannot 
 be too careful and conscientious in reference to bor- 
 rowed property, or buying goods on slender credit. 
 Men should be scrupulous in returning all borrowed 
 property. They should not allow such property to be 
 injured while in their possession, nor return an infe- 
 rior article for the one borrowed. 
 
 Good Works to be Done. 
 
 It is expected of all who continue in these societies 
 that they should continue to evidence their desire of 
 salvation: 
 
 Rule 1G. By doing good, by being in every kind 
 merciful after their power, as they have opportunity, 
 doing good of every possible sort, and, as far as pos- 
 sible, to all men.
 
 72 The Methodist Armor. 
 
 Bible.—" Trust in the Lord, and do good." (Ps. xxxvh. 3.) ' To 
 do good and to communicate forget not." (Heb. iii. 16.) "Blessed 
 arc the merciful, for they shall obtain mercy." (Matt. v. 7.) "To 
 him that knoweth to do good, and doeth it not, to him it is sin." 
 (James iv. 17.) "As we have opportunity, let us do good unto all 
 men." (Gal. vi. 10.) 
 
 NoTfls. 
 
 1. " The opportunities for doing good are continu- 
 ous and occasional. The continuous are those that 
 belong to the ordinary course and duties of the life of 
 the individual and of society; the occasional are those 
 instances of special emergencies that arise from time 
 to time. And all these may be generalized under the 
 heads of the preventive, the educational, and the re- 
 formatory agencies of society. That is, evil is to be 
 prevented, good is to be developed, and the vicious are 
 to be reformed. And in each of these we may class 
 all the good agencies of the world as workers, such 
 as the home, the school, the Church, the press, the 
 State, and all benevolent institutions, with all the 
 common industries of life that go to sustain each of 
 these." 
 
 2. Doing Good is Made a Test Question in the Bible. — 
 "The rich young ruler is tested by the command, ' Go, 
 sell that thou hast and give to the poor; ' the inquiring 
 lawyer by the story of the Good Samaritan, with the 
 added direction, 'Go, and do likewise;' Paul by the 
 command to preach the gospel to the Gentiles. Where 
 is there an instance in the New Testament in which 
 any man is accepted because he accepts a creed, or a 
 ceremony, or a covenant, or is rejected because he does 
 not? To every professing Christian, to every worship- 
 ing Church, to every revival with its hosannas, Christ 
 2omes seeking if haply he may find fruits. The fruit
 
 General littles. 73 
 
 of the Spirit is love, joy, peace, long-suffering, gentle- 
 ness, goodness, faith, meekness, temperance. Does 
 the professing Christian, with his orthodox creed and 
 his water baptism — does the Church, with its sound 
 doctrine and its devout worship; does the revival, with 
 its enthusiastic hosannas — bear this kind of fruit? 
 The tree that bears no fruit dies, for the fruit is the 
 seed-protector; and in the fruit is the promise of re- 
 production, and so the assurance of immortality. The 
 unfruitful tree lives only long enough to afford a gen- 
 erous opportunity for it to answer the question, ' Wilt 
 thou bring forth fruit?' Leaves cannot save it; for 
 leaves do not reproduce life. The unfruitful profes- 
 sor dies of his own unfruitfulness. Men sometime? 
 ask, almost querulously, 'What have I done that J 
 should be condemned to death ? ' The New Testament 
 retorts, ' What have you done that you should be pre- 
 served unto life eternal ? ' Who is richer, wiser, bet- 
 ter, happier, for your existence? Why should any 
 man live who lives to no useful purpose? Cut him 
 down; why cumbereth he the ground? Give his va- 
 cant place to a better man." 
 
 Rule 17. (Doing good) To their bodies, of the abil- 
 ity which God giveth, by giving food to the hungry, 
 by clothing the naked, by visiting or helping them 
 that are sick or in prison. 
 
 Bible. — " Then shall the King say unto them on his right-hand, 
 Come, ye blessed of my Father, inherit the kingdom prepared for you 
 from the foundation of the world ; for I was a hungered, and ye 
 gave me meat; I was thirsty, and ye gave me drink; I was a stranger, 
 and ye took me in; naked, and ye clothed me; I was sick, and ye vis 
 itedme; I was in prison, and ye came unto me. . . . Inasmuch ae 
 ye have dune it unto one of the hast of these my brethren, ye hav« 
 done it unto me." (Matt. xxv. 31-40.)
 
 7* The Methodist Armor. 
 
 Note. 
 
 Christians are morally obligated to administer to 
 the wants and necessities of the poor, the helpless, the 
 sick, the fatherless, the widow. The beautiful story 
 of the Good Samaritan strikingly illustrates the spirit 
 of Christian philanthropy. 
 
 " True Christian philanthropy is a self-denying serv- 
 ice. The Good Samaritan put the wounded man on 
 his own beast. He, therefore, had to walk, was de- 
 layed in his journey, ran the risk of assault himself. 
 His benevolence cost him something. We are always 
 trying to do good to our fellow-men without bearing 
 any burden ourselves. But Christ bore our burdens 
 and carried our sorrows; he took them on himself. 
 The mother carries in her own person the sins and 
 sorrows of her children. True Christian philanthropy 
 takes up its cross to follow Christ in going about do- 
 ing good. There is very little charity in giving cold 
 victuals which you cannot eat, cast-off clothing which 
 you cannot wear, old books for which you have no 
 room on your shelves, money which you will not miss 
 from your purse. The benevolence which costs noth- 
 ing is worth — what it costs. The paring from your 
 apple may be eagerly eaten by the pigs, but there is 
 no charity in giving it to them. No man shows love 
 for his fellow-men except he who puts himself to some 
 inconvenience for their sake. 
 
 " To his personal service the Good Samaritan added 
 a money contribution. It was not very great — about 
 equal to two dollars of our day. But the giver added 
 the pledge that whatever was necessary he would pay; 
 at all events, he paid something. To do good with 
 money to the moneyless is of all tasks of benevolence
 
 General Rules. 75 
 
 the most difficult. How to give to poverty without in- 
 creasing pauperism is a perpetual and ever unsolved 
 problem. But he who cannot part with money to do 
 good to others is no follower of Him who, though he 
 was rich, for our sakes became poor. To give service 
 without money, or to give money without service- 
 neither of these givings is true Christian philanthropy. 
 Two pence personally given is worth more than twenty 
 given through paid agents. The love that reaches the 
 pocket is often deeper than that which reaches only 
 the heart. 
 
 The Good Samaritan had compassion, went to the 
 sufferer, rendered him personal service, at cost of in- 
 convenience to himself, and accompanied it with gift 
 of money." " Go thou, and do likewise." 
 
 Rule 18. (Doing good) To their souls, by instruct- 
 ing, reproving, or exhorting all we have any inter- 
 course with; trampling under foot that enthusiastic 
 doctrine, that "we are not to do good unless our hearts 
 be free to it." 
 
 Bible. — "Keprove, rebuke, exhort, with all long-suffering and 
 doctrine." (2 Tim. iv. 2.) " Exhort one another daily." (Heb. iii. 
 13.) "Them that sin rebuke before all, that others also may fear." 
 (1 Tim. v. 20.) " Ye are the salt of the earth and the light of the 
 world." (Matt. v. 13-16.) 
 
 Notes. 
 
 1. As Christians be Instructors. — Be a teacher of di- 
 vine truths in the home-circle and at your Sunday- 
 school. Let your light shine. The candle can en- 
 lighten the room, the lamp the street, the light-house 
 the darkness of the stormy sea, the moon the night, 
 the sun the world. Be ye a luminous light in youi 
 sphere of life. 
 
 2. B&prove Sin. — The reproof of sin is a Christian
 
 76 The Methodist Armor. 
 
 duty. When you see your neighbor living in a dan- 
 gerous sin, have the moral courage to rebuke him. 
 Would it not be cruel to see your neighbor's house on 
 fire, and pass on and give him no warning? Why? 
 Because his life is in danger. But if your neighbor 
 is living in a deadly sin, then his immortal soul is in 
 danger of hell-fire. Timely reproof may save him. 
 Your silence may leave him to perish in his sins. But 
 let your rebuke be bathed in the spirit of Christian 
 love. " Thou shalt rebuke thy neighbor, and not suf- 
 fer sin upon him." 
 
 Kule 19. By doing good, especially to them that are 
 of the household of faith, or groaning so to be; em- 
 ploying them preferably to others, buying one of an- 
 other, helping each other in business; and so much 
 the more because the world will love its :^wn, and 
 them only. 
 
 Bible.— "As we have opportunity let us do good unto all men, 
 especially unto them who are of the household of faith." (Gal. vi. 
 10.) " Be kindly-affectioned one to another with brotherly love ; in 
 honor preferring one another; distributing to the necessity of saints; 
 given to hospitality." (Kom. xii. 10, 13.) " If ye were of the world, 
 the world would love his own." (John xv. 19.) 
 
 Note. 
 
 Christian fellowship and mutual helpfulness are 
 two leading duties taught in the gospel. 
 
 "What is fellowship? It is more than sympathy, 
 although that is the core of it. It is sympathy ex- 
 pressed or manifested in such a way as to draw others 
 toward you in the bonds of brotherhood. Fellowship 
 is making men feel that they are fellows with you; 
 that they are your brethren; that they are related to 
 you; that they are a part of your person, as it were.
 
 General Rides. 77 
 
 "In the New Testament the Church is considered 
 as a family : ' Of whom the whole family in heaven 
 and earth is named.' In a family, there are two in- 
 fluences that bind persons together. One is the com- 
 mon relation which all the children have to the father 
 and the mother, and that is a very powerful influence. 
 Having the same father and mother, they have the 
 same affection, the same obedience, the same gratitude 
 and love; but then there is also the personal attract- 
 iveness of each toward the others — the generosity of 
 the brother, the guilelessness and simplicity of the 
 sister, their mutual helpfulness — various traits in them 
 tend to bring members of the same family together. 
 So the attractiveness of each, in his own disposition 
 and conduct, is one of the elements of fellowship in 
 the family; and the other is a consciousness of a com- 
 mon relation to the father and the mother, whom they 
 love even more than they love each other. 
 
 " Now, the same rule of fellowship should exist in 
 the Church, and among all Churches, namely, the con- 
 sciousness of a common relationship to Christ, and the 
 attractiveness of mutually helpful, loving lives. We 
 are to love one another, in our own Church, and in 
 other Churches, because we feel that all those who 
 are striving to live spiritual lives are recognized by 
 the Lord Jesus Christ, and are dear to him ; for who- 
 ever is dear to Christ ought to be dear to ns, no mat- 
 ter how much they have attained or how little; we are 
 to love all men who, according to the measure of their 
 light and strength, are endeavoring to please Christ. 
 
 " If you are going to carry out this doctrine of fel- 
 lowship you must begin by being yourself lovely, and 
 acting in a lovely manner. Rejoice not in iniquity iv.
 
 78 The Methodist Armor. 
 
 other people. Love them. Serve them. Whatever 
 yon feel of indignation and vengeance explode on prin- 
 ciples; but when you come to persons and Churches, 
 cover them with sympathy. And remember that this 
 doctrine can be practiced singly as well as doubly. 
 You can be in fellowship with men if they are not in 
 fellowship with you. You can rejoice in their well- 
 being, and love them with sincerity and truth, though 
 they may not requite it." 
 
 Rule 20. (Must so live) By all possible diligence and 
 frugality, that the gospel be not blamed. 
 
 Bible. — " Not slothful in business, fervent in spirit, serving the 
 Lord." (Rom. xii. 11.) "If a man provide not for his own, and 
 especially for those of his own house, he hath denied the faith, and 
 is worse than an infidel." (1 Tim. v. 8). 
 
 Notes. 
 1. " In the spirit of this teaching one should meas- 
 ure his social duties. First, it is a part of a Christian 
 man's duty to make provision for his household by a 
 wise prudence. If a man has no means of enlarging 
 his possessions, if he is shut up to the necessity of 
 poverty, that necessity is not a virtue : it is a misfort- 
 une; but there may be the virtue of content and pa- 
 tience therein. It is surely a Christian duty in every 
 man who has power over natural law so to organize his 
 affairs as to enlarge and make more and more bounti- 
 ful the property foundation on which his household 
 siands, for property is the absolute condition of civil- 
 ization. In the midst of civilization, and in a religious 
 community, a single man may be poor, and yet in every 
 sense manly and useful through life; but, looking at 
 the race, you never can develop men and bring them 
 up from savage or barbarous conditions except by
 
 General Rules. 70 
 
 those energies by which property is developed, and 
 by that leisure which property gives. You sharpen 
 men by industry : you organize the active forces of so- 
 ciety by commercial or mechanical law; and you gain 
 freedom from bondage to matter by property, which 
 gives men the opportunity of reflection and of refine- 
 ment. Property as your master is a tyrant, and mean 
 enough; but as your servant, it is God's noble gift; 
 and men are called, so soon as they assume the family 
 relation, to fulfill certain duties which devolve upon 
 them in the matter of property. These duties are, 
 then, for the most part, no longer optional with them." 
 
 2. Frugality is economy in small things. "Gather 
 up the fragments that remain, that nothing be lost." 
 
 "Looking after little things, that nothing may be 
 lost, is one of the ways in which men learn to be care- 
 ful. It is one of the ways in which they are taught 
 that kind of sharpness which men's faculties need as 
 much as tools need a sharp and cutting edge. This 
 sharpness comes by the exercise of thoughtfulness at 
 the beginning of life. The wise adaptation of little to 
 little; the making the little more, and the more most; 
 the habit of wise frugality. The knowing how to turn 
 every thing that one touches into some economic use; 
 the being willing to do it; the waiting in the doing of 
 it until by frugality and care you are able to live more 
 largely." 
 
 " It is a common saying, in respect to certain peo- 
 ple who come among us, that they can live on what wo 
 throw away. It is said that a , German will support 
 his family on the wastes of our households. It is a 
 complaint which is made in business communities, 
 that profits are small. Men say: 'We cannot do bue
 
 80 The Methodist Armor. 
 
 iness honestly and thrive; the Jews are taking all our 
 business from us.' Why is this? Are they smarter 
 than you are? Are they more industrious than you 
 are? 'O no; but they are less scrupulous; they have 
 no conscience.' That is not it. It does not take so 
 much to support them as it does to support you. They 
 live on less than you do, and they are willing to live 
 on less. They save what they get. They take care 
 of the fragments, and on the fragments they live; and, 
 so far as that is concerned, they live about as well as 
 you do. The difference is in the amount of care and 
 thought which is put into the living. They give to it 
 more flavor than you do. And, if you demand more 
 than they do, you cannot stand the competition, and 
 they will thrive while you will not. That is according 
 to a law of nature." 
 
 Rule 21. (Must live) By running with patience the 
 race which is set before them, denying themselves and 
 taking up their cross daily; submitting to bear the re- 
 proach of Christ, to be as the filth and offscouring of 
 the world, and looking that men should say all manner 
 of evil of them falsely for the Lord's sake. 
 
 Bible. — " Seeing we also are compassed about with so great a 
 cloud of witnesses, let us lay aside every weight, and the sin which 
 doth so easily beset us, and let us run with patience the race that is 
 set before us." (Heb. xii. 1.) " If any man will come after me, let 
 him deny himself and take up his cross and follow me." (Matt. xvi. 
 24. ) " We are made as the filth of the earth, and are offscouring of 
 all things unto this day." (1 Cor. iv. 13.) "Blessed are ye when 
 men shall revile you, and persecute you, and shall say all manner 
 of evil against you falsely, for my sake." (Matt. v. 11.) 
 
 Notes. 
 1. This Kule requires the culture of patience. Pa- 
 tience is self-control and forbearance under provoca-
 
 General Rules. 81 
 
 tion. It bears the pressure of pain and sorrow bravely. 
 It is willingness to suffer till relief comes; to hold still 
 while under chastisement. 
 
 2. " We are to endure hardness as good soldiers. A 
 man may be a good soldier in the armory; he may be 
 a good soldier upon the green; he may be a good sol- 
 dier at the parade, when he is marching to dainty 
 music, and is gazed upon by flattering eyes ; and yet 
 he may not in the field be able to stand the depriva- 
 tions which belong to campaigning. It is one thing 
 to be a good soldier at home, but it is another thing 
 to be a good soldier in actual service, where hunger, 
 fatigue, all manner of hardships, are to be met cheer- 
 fully, and borne with manly resolution. And that 
 which is true of the soldier in the field is also true of 
 the soldier in that spiritual warfare upon which we 
 have all entered. It is not for us to seek religion be- 
 cause we want forever the titillation of joy. Our bus- 
 iness in life is to earn manhood and nobility; and for 
 the sake of these not only ought we to have patience, 
 but we ought to be willing to endure sorrow; we ought 
 to be willing to meet opposition; we ought to be will- 
 ing to be overtaken by poverty; we ought to be will- 
 ing to suffer reverses of fortune. Whatever may, in 
 the providence of God, be brought upon us, we ought 
 to accept cheerfully for the sake of that glorious vic- 
 tory for which we have become soldiers of the Lord 
 Jesus Christ." 
 
 3. " He must take up his cross daily. How many 
 there are of us who would like to compromise; who 
 would like to put all our cross-bearing into one great 
 heroic effort; who would like to do it once for all. 
 How many of us there are who would like to bear our 
 6
 
 82 The Methodist Armor. 
 
 crosses by dreaming of them, reading about them, and 
 listening to exhortations respecting them ! How many 
 of us there are who bear our cross on the bed in the 
 morning before we get up, or sitting in our cushioned 
 pew in a well-warmed church, as we listen to exquisite 
 music or to eloquent oratory ! This is not the cross- 
 bearing to which Christ invites us. To take up our 
 cross daily is to deny ourselves at breakfast the food 
 which experience has proved disagrees with our diges- 
 tion, however pleasant it may be to our palate; it is to 
 go to our daily task with a cheerful spirit, though the 
 task be irksome and uncongenial; it is to bear others' 
 burdens, the burdens of their carelessness, their ig- 
 norance, their superstition, as Christ bears our bur- 
 dens, and so fulfill the law of Christ; it is to be 
 wounded for others' transgressions and bruised for 
 others' iniquities, and see others healed with our 
 stripes; it is to do this, not on some great occasion, 
 when all the world is admiring our martyrdom, but day 
 by day, and hour by hour, when no one knows what 
 cross we are bearing except ourselves and our Lord." 
 
 It is expected of all who desire to continue in these 
 societies that they should continue to evidence tln-ir 
 desire of salvation: 
 
 Rule 22. By attending upon all the ordinances of 
 God, such as the public worship of God. 
 
 Bible. — " One thing have I desired of the Lord, that will I seek 
 after; that I may dwell in the house of the Lord all the days of my 
 life, to behold the beauty of the Lord, and to inquire in his temple." 
 (Ps. xxvii. 4.) " Not forsaking the assembling of ourselves together, 
 as the manner of some is." (Heb. x. 25.) 
 
 Rule 23. The ministry of the word, either read or 
 expounded.
 
 General Rides. 83 
 
 Bible. — Christ instituted the ministry, and said: "Go ye there- 
 fore, and teach all nations, . . . teaching them to observe all things 
 whatsoever I have commanded you; and lo, I am with you alway, 
 even unto the end of the world." (Matt, xxviii. 19, 20.) "So then 
 faith cometh by hearing, and hearing by the word of God." (Rom. 
 x. 17.) "But whoso looketh into the perfect law of liberty, and 
 continueth therein, he being not a forgetful hearer, but a doer of the 
 work, this man shall be blessed in his deed." (James i. 25.) 
 
 Note. 
 
 Every absence from public worship, when it is 
 possible to be there, is a spiritual loss. True, you 
 may not realize a special blessing at every meeting, 
 still some effect, however small, will be felt. Fre- 
 cpient dews, though small and silent, spread beauty 
 and freshness over the garden herbs. And for this 
 reason, perhaps, David said, " I was glad when they 
 said unto me, Let us go into the house of the Lord." 
 Here under the pulpit light is poured upon the igno- 
 rant, the thunder of the word awakens the careless 
 sinner, the believer is fed upon the hidden manna of 
 the gospel. " They that wait upon the Lord shall re- 
 new their strength." Make it a matter of conscience, 
 then, to attend the public worship of the Church, 
 whether on week-day or Sabbath, whether the meeting 
 be for preaching, or the holy sacrament, or prayer- 
 meeting, or love-feast, or class-meeting, go, and con- 
 tribute your part to the general interest. Be not one 
 of those who " neglect the assembling of themselves 
 together, as the manner of some is;" who are pre- 
 vented by a little heat, or cold, or rain, or some other 
 slight, imaginary hinderance. 
 
 Eule 24. (Must not neglect) The Supper of the Lord. 
 
 BlBLE. — "And lie took bread, and gave thanks, and brake it and 
 gave unto them, saying, This is my body which is given for yo'i ■
 
 8<A The Methodist Armor. 
 
 this do in remembrance of me. Likewise also the cup after supper, 
 saying, This cup is the new testament hi my blood, which is shed for 
 you." <Xuke xxii. 19, 20.) 
 
 Notes. 
 
 1. The duty of members to commune. It is a divinely 
 ordained as well as an efficient means of grace. In 
 the words " Take, eat, .... drink ye all of it," we 
 are taught that just as bread and wine — the common 
 food of the people in that day — nourish the living 
 body, supplying the daily waste of that body, and 
 providing material for its growth, so the believing 
 with the heart in Christ crucified will nourish the new 
 man. Oar Lord uses the word believing, with refer- 
 ence to spiritual life, as the equivalent of eating and 
 drinking, used with reference to the natural life. " I 
 am the bread of life; he that cometh to me shall nev- 
 er hunger, and he that believeth on me shall never 
 thirst." And so the administrator of the Lord's Sup- 
 per is directed to say to the communicant, " Take and 
 eat this «.n remembrance that Christ died for thee, and 
 feed on him in thy heart by faith with thanksgiving." 
 When <s man approaches the communion-table with a 
 penitent heart, confessing his sins, feeling his depend- 
 ence on Christ and exercising faith in his atonement, 
 it is reasonable and scriptural to expect that the Holy 
 Spirit will quicken, strengthen, and comfort. 
 
 2. The qualifications of a communicant. Many per- 
 sons are kept away from the Lord's Supper by wrong 
 views on the subject. They put the standard of wor- 
 thiness to commune too high. Who are fit to approach 
 the Lord's table? Dr. Pope, an eminent Methodist 
 minister in England, says: "All who profess faith 
 in Christ's atonement, who desire his salvation, who
 
 General Bales. 85 
 
 are willing to keep his laws, are invited to come." 
 Now examine yourself by this rule. Dr. Kaymond, 
 another Methodist minister, says: "A credible faith 
 in Christ is the sole condition of membership in the 
 Christian Church, and, being admitted by the rile of 
 baptism, such a person is entitled to the commun- 
 ion." Dr. Armstrong, a talented Presbyterian min- 
 ister, says: "The conditions prescribed by Christ are 
 two, and only two, viz., (1) membership in the visi- 
 ble Church, and (2) a credible profession of personal 
 faith in him." Our Eitual says : "Ye that do truly and 
 earnestly repent of your sins, and are in love and char- 
 ity with your neighbors, and intend to lead a new life, 
 following the commandments of God, and walking 
 from henceforth in his holy ways, draw near with 
 faith, and take this holy sacrament to your comfort, 
 and make your humble confession to Almighty God, 
 meekly kneeling upon your knees." To be " in love 
 and charity with our neighbors," in the sense of the 
 Eitual, does not require that we should believe that 
 all who appear at the conimunion-table are good and 
 worthy Christians. The meaning of the invitation is, 
 to be truly sorry for our personal sins, to cultivate 
 good and charitable feelings toward others, and a 
 settled purpose to lead Christian lives. 
 
 3. Open communion. All the Protestant Churches 
 practice open communion, except the Baptists and 
 Associate Keformed. By open communion is meant 
 a joint participation of the Lord's Supper of all pro- 
 fessed believers in Christ. John Bunyan and Robert 
 Hall, of the past, and Charles Spurgeon, of the pres- 
 ent generation, all great lights among the English 
 Baptists, repudiate close communion.
 
 St) The Methodist Annoy. 
 
 Ilule 25. (Must not neglect) Family and private 
 prayer. 
 
 Bible. — "As for me and my house, we will serve the Lord." 
 (Josh. xxiv. 15.) "Pour out thy fury upon the heathen that know 
 tliee not, and upon the families that call not on thy name." (Jer. 
 x. 25.) "When thou prayest, enter into thy closet, and when thou 
 hast shut the door, pray to thy Father which is in secret; and thy 
 Father which seeth in secret shall reward the openly." (Matt. vi. 6.) 
 
 Notes. 
 
 Prayerless families are like the Egyptian houses 
 on whose door-posts there was no protecting blood of 
 the paschal lamb. They are unsheltered by the shield 
 of prayer, exposed to the destroying angel. The altar of 
 family prayer should be erected for the benefit of the chil- 
 dren. "It is the molding hand that shapes our souls 
 for time and for eternity. Many a young man has 
 gone down to a premature death simply because in 
 his cradle, in his infancy, he was not prayed for or, 
 what were better still, prayed with. How often it 
 happens that a certain kind of morbid delicacy — so it 
 is called — a certain kind of false sensitiveness exists 
 on the part of the father and mother which prevents 
 their speaking of religious matters to their children! 
 How many mothers are in the habit of gathering their 
 children together to pray with them ? How many fa- 
 thers, on these holy Sabbath days that come one after 
 another throughout the year, take their little ones 
 upon their knees, and talk to them pleasantly and per- 
 suasively, and therefore eloquently, about those high- 
 >?i things that are to come when this world shall bo 
 burned up as a scroll? Brethren, it seems to me that 
 every child has a claim on his parents in this direc- 
 tion, and a right to look upon their memory with sus-
 
 General Rules. 87 
 
 picion if they have neglected their duty. These things 
 ought not to be left to the Sunday-school teacher, they 
 ought not to be left to the teachings of the Sabbath- 
 da)- from the pulpit; they ought to be done in the 
 midst of one's own family. It is not enough to 
 work all the week, that you may leave many thousand 
 dollars to your boys and girls; it is infinitely better 
 for them, and infinitely more satisfactory for you, if 
 you start them on life's journey with that buckler and 
 shield through which the dart of the enemy can nev- 
 er find its way, and against which the steel-point of 
 temptation will be blunted. 
 
 " I plead, then, in the first place, with you who have 
 children, to see to it that they are properly prepared 
 to meet the exigences of life as they ought to. I tell 
 you the religion of one's cradle is of infinite impor- 
 tance, and to teach one to pray is better than to give 
 one money, and to teach one to trust in God is far, is 
 infinitely better than to urge the child's ambition to- 
 ward any earthly goal. It is well enough to see to 
 the intellectual culture of your little ones, but it is of 
 greater importance to them and to you that you give 
 them a sensible religious education." — Dr. Hepworth. 
 
 The fact has been discovered by actual experiment 
 that two-thirds of the children reared in praying, pious 
 families become members of the Church, while only 
 one in twelve becomes religious of those raised in prayer- 
 less-<families. Out of two hundred and seven praying 
 families come sixty ministers of the gospel, and five 
 hundred and thirty-nine professors of religion. 
 
 2. Scarf prayer. Our Saviour prayed much in se- 
 cret. If he found it necessary, who of his disciples , 
 can plead exemption? Secret prayer rightly per
 
 88 The Methodist Armor. 
 
 formed refreshes the soul as the silent dews of the 
 night do the grass; it gets at the hidden sources of 
 life. Behold that beautiful tree, swaying its green 
 branches in the wind, catching the glory of the sum- 
 mer's sun on its foliage, fragrant with bloom and 
 bending with golden fruit! Where is the secret of its 
 abundant life? In the roots, hidden in the ground, 
 but busy all summer pumping up the elements of life. 
 Secret prayer is to the Christian life what the roots 
 are to the tree. " Prayer is the rope up in the bel- 
 fry; we pull it, and it rings the bell up in heaven." 
 Said Mary, Queen of Scotland, " I fear John Knox's 
 prayers more than an army of ten thonsand men." 
 Prayer moves the arm that moves the world. 
 
 Rule 26. (Must not neglect) Searching the Script- 
 ures. 
 
 Bible. — " I will meditate in thy precepts, and have respect unto 
 thy ways. I will delight myself in thy statutes; I will not forget 
 thy word." (Ps. cxix. 15, 16.) "Search the Scriptures; for in them 
 ye think ye have eternal life ; and they are they which testify of 
 me." (John v. 39.) 
 
 Note. 
 
 " The Bible is a rock of diamonds, a chain of pearls, 
 the sword of the Spirit; a chart by which the Chris- 
 tian sails to eternity; the map by which he daily 
 walks ; the sun-dial by which he sets his life ; the bal- 
 ances in which he weighs his action." — T. Watson. 
 
 To be read daily. The Countess of Suffolk read the 
 Bible over twice annually. Dr. Gouge read fifteen 
 chapters daily. Joshua Barnes read his Bible a hun- 
 dred and twenty times over. Robert Cotton read the 
 whole Bible through twelve times a year. 
 
 How to read it. An old man once said: "Reading 
 the Bible is like eating fish. When I find a difficulty
 
 General Rules. 89 
 
 1 lay it aside, and call it a bone. Why should I choke 
 over a bone, when there is so much nutritious meat 
 for me?" 
 
 Eule 27. (Must not neglect) Fasting, or abstinence. 
 
 Bible. — "When ye fast, be not, as the hypocrites, of a sad counte- 
 nance; . . . but thou, when thou fastest, anoint thine head, and -wash 
 thy face ; that thou appear not unto men to fast, but unto thy Father 
 which is in secret." (Matt. vi. 16-18.) 
 
 Note. 
 
 Observe, Christ did not condemn fasting, but the 
 hypocritical manner of doing it. AVhen you fast— 
 which implies the duty of it — do not appear before 
 men bowed down as a bulrush, with a sad face, but 
 wear a cheerful smile; anoint the head, that thou ap- 
 pear not unto men to fast, but unto thy Father. Let 
 your fasting be internal, not external. 
 
 The Church requires its members to fast as a means 
 of grace. Every Friday immediately preceding each 
 quarterly-meeting has usually been set apart as fast- 
 day in our Church. A day devoted to fasting and 
 prayer is a preparation for the success of these impor- 
 tant meetings. " It is precisely the lack of this prep- 
 aration and training that we suffer from. When the 
 greatest speed of a horse is to be tested, the trainer 
 does not allow him to run at will over the pasture, 
 nor does he simply put him on a wholesale diet. He 
 almost counts the straws that he gives the horse; he 
 cleans and sifts the oats, and gives him the very best 
 kinds; he measures the horse's exercise; and every 
 part of the horse is under the trainer's watch and care, 
 that lie may be in the finest condition when he puts 
 forth his energy in competition. And shall a man do 
 so much for his horse, and nothing for himself? Shall
 
 90 The Methodist Armor. 
 
 there be no preparation, no discipline, no blanketing, 
 no washing, no care as to diet, no training, nothing but 
 going on through the linked year, Sabbath joined to Sab- 
 bath, taking things as they come, allowing themselves 
 to move about as the current sweeps them along ? Is 
 that the wisest method of spiritual culture?" 
 
 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 suffi- 
 cient rule, both of our faith and practice. And all 
 these we know his Spirit writes on truly awakened 
 hearts. If there be any among us who observe them 
 not, who habitually break any of them, let it be known 
 unto them who watch over that soul, as they who must 
 give an account. We will admonish him of the error 
 of his ways : we will bear with him for a season ; but 
 if then he repent not, he hath no more place among 
 us: we have delivered our own souls. 
 
 CHAPTER V. 
 PROMINENT DOCTRINES OF METHODISM. 
 
 I. Univeesal Redemption. 
 Methodism teaches that the atonement of Christ is 
 unrv ersal in its extent — that it is broad enough to cover 
 all the sins of all the children of Adam from the be- 
 ginning to the end of time. It teaches that the sacri- 
 fice of Christ derived infinite value from the divinity 
 of his person, and is therefore intrinsically sufficient 
 to expiate the sins of the whole human race, and was 
 really so intended. This is Arminianism. 
 
 Calvinism teaches that " Christ died exclusively for 
 the elect, and purchased redemption for them alone,
 
 Prominent Doctrines of Methodism. 91 
 
 and in no sense did lie die for the rest of the race." 
 " That the atonement of Christ is specific and limited, 
 that it is neither universal nor indefinite, but restricted 
 to the elect alone." 
 
 According to Calvinism, the salvation or the non- 
 salvation of each human being depends absolutely and 
 solely on the eternal, irresistible decree of God, made 
 "■without any foresight of faith or good works in the 
 creature, as conditions or causes moving him thereto." 
 According to this system, God has elected to eternal life 
 a certain, definite, unalterable number, and passed the 
 rest of mankind by unredeemed to perish in their sins. 
 Hence it teaches a partial atonement, irresistible grace, 
 and final perseverance as flowing out from the decrees. 
 
 Arminianism teaches that " Christ died for all men," 
 for " the wdiole world," and that the salvation or non- 
 salvation depends not on an arbitrary decree, but upon 
 the willingness or unwillingness of each man to com- 
 ply with the gospel conditions of salvation. 
 
 1. That Jesus Christ died for all men is clearly and 
 expressly taught in the following scriptures: 
 
 Proofs. — " That He, by the grace of God, should taste death for 
 every man." (Ileb. ii. 9.) "He is the propitiation for sins ; and 
 not for ours only, but also for the sins of the whole world." (2Coj. 
 v. 15.) "The grace of God that bringeth salvation to all men hath 
 appeared." (Titus ii. 11.) "God so loved the world that he gave 
 bis only-begotten Son, that whosoever believeth in him should not 
 perish, but have everlasting life." (John iii. 16.) ''That was the 
 true Light, which lighteth every man that cometb into the world." 
 (John i. 9.) "God our Saviour. . . . will have nil men to be saved." 
 (1 Tim. ii. 3.) "For the love of Christ constraint h us, because wo 
 thus judge, that if one died for all, then were all dead." (2 Cor. v. 14.) 
 
 Notes. 
 1. If Christ died for all men, then an all placed ir
 
 02 The Methodist Armor. 
 
 a solvable condition. The sins of every man are 
 atoned for, a pardon for every man is purchased, and 
 every man is welcome to the favor of God and ever- 
 lasting life. It follows that a decree of reprobation, 
 absolutely predestinating any human being to eternal 
 damnation, is impossible. In harmony with the doc- 
 trine that Christ died for all men, the duty to believe 
 in him as a Saviour is enjoined upon all. 
 
 Proofs. — " He that believeth shall be saved, but he that believ- 
 etli not shall be damned." (Mark xvi. 16.) "He that believeth is 
 not condemned, but lie that believeth not is condemned already, be- 
 cause he hath not believed in the name of the only-begotten Son of 
 God." (John iii. 8.) 
 
 2. In harmony with the scheme of universal redemp- 
 tion, gospel ministers are authorized to preach free 
 salvation to all men. 
 
 Proofs. — " Go ye into all the world, and preach the gospel to 
 eveiy creature." (Mark xvi. 15.) "And the Spirit and the Bride 
 say, Come. And let him that heareth say, Come. And let him that 
 is athirst come. And whosoever will, let him take the water of life 
 freely." (Kev. xxii. 17.) "Come unto me all ye that labor and 
 are heavy-laden, and I will give you rest ; and him that cometh unt» 
 me, I will in no wise cast out." (Matt. xi. 28.) 
 
 3. In accord with this doctrine are many precious 
 promises and tender expostulations. 
 
 Proof. — "Come now, and let us reason together, saith the Lor.d; 
 though your sins be as scarlet, they shall be as white as snow; though 
 they be red like crimson, they shall be as wool." (Isa. i. 18.) 
 
 4. Then, men are constantly charged with the blame 
 of their own ruin. " For I have no pleasure in the death 
 of him that dieth, saith the Lord God; wherefore turn 
 yourselves, and live ye." (Ezek. xviii. 32.) We might 
 quote every chapter in the prophets to show that the 
 Israelites were blamed as the cavse of their own ruin.
 
 Prominent Doctrines of Methodism. 93 
 
 But it is needless to enlarge. The whole Bible testi- 
 fies that men are truly the authors of their own de- 
 struction. God often complains that he has striven 
 to save men, but they would not let him. "O Jeru- 
 salem, Jerusalem .... how often would I have gath- 
 ered thy children together, even as a hen gathereth her 
 chickens under her wings, and ye would not.'" (Matt. 
 xxiii. 37.) He " will have all men to be saved, and to 
 come unto the knowledge of the truth." (1 Tim. i. 4.) 
 5. Furthermore, the argument from reason is as 
 definite and conclusive. Does not every man's own 
 conscience tell him that he is the author of his own 
 sins, and consequently of the punishment flowing from 
 them? Does not conscience accuse us, holding that 
 we alone are to blame for them ? Thus, the testimony 
 of conscience sustains the Arminian doctrine. Yet 
 Calvinism teaches that God, " for the sake of his own 
 glory," created man to be lost — created pain and 
 stamped it with immortality — that " God did create a 
 race, large portions of whom, not being elected, would 
 go on to eternal punishment, suffering forever and 
 ever hopelessly— all "for his own glory." Can there 
 be any glory in creating and dooming millions of the 
 human race to perdition just for the sake of seeing 
 them suffer? Is there " glory " in a government over 
 this universe in which there is suffering without any 
 other end than suffering? Can there be any better 
 definition of Satanic malignity given than that it is a 
 voluntary creation of suffering merely for the sake of 
 suffering? Finally, the salvation of every human be- 
 ing is possible, or it is not possible. If it is possible, 
 then the possibility is based on the universality of the 
 atonement, for none can be <*aved outside of the atone
 
 1)1 The Methodist Armor. 
 
 ment. If the salvation of every man is not possible, 
 then men are damned for not performing an impoesi- 
 bility, which is too monstrous for any sane man to be- 
 lieve. But, as Methodists, we glory in the full, free, 
 and universal redemption of Christ. 
 
 Christ says, "I am the Light of the world.'* The can- 
 dle is the light of a little room; the lamp is the light 
 of the street; but the sun, standing on the high arch 
 of the heavens says, " I am the light of the world?' He 
 fills the blue heavens above full of light, and clothes 
 the rolling seas, the earth, its hills, dales, fields, and 
 mountains, with the beautiful robe of radiance. Who 
 owns the sun? Everybody. He is made for the world. 
 The modest spire of grass can look up and say, " Thou 
 art my sun." The spreading oaks, the blooming flow- 
 ers, the ripening grain in a thousand fields, can look 
 up and say, "Yes, and he is no less our sun." The 
 sun shines not for the few, but for the teeming mill- 
 ions of earth. So Christ is the Light of the world. 
 " He is the Sun of righteousness." The cross is the 
 flaming orb of moral day, spreading impartially glo- 
 rious light from pole to pole. Its power changes the 
 winter of heathendom into the green and fruitful sum- 
 mer of Christian civilization. 
 
 The psalmist says: "As the heaven is high above 
 the earth, so great is his mercy toward them that fear 
 him." The boundless extent of heaven's blue field is 
 an emblem of redeeming grace. The vast circular 
 tent of the broad firmament incloses the whole race 
 of man. None can go beyond and outside of its sap- 
 phire walls. Wherever man may stray on the remote 
 frontier and far-off corners of the earth", the deep blue 
 heavens bend over him So the boundless blue sky
 
 Prominent Doctrines of Methodism. 9j 
 
 of Christ's love bends oyer the human race, beaming 
 with the stars of promise and hope. 
 
 As there is room in the broad ocean for all the ships of 
 the world to float and never crowd each other, so there 
 is ample room in the kingdom of Christ for all men. 
 As all the armies of the w r orld can wash, bathe, and 
 cleanse themselves in the ocean, so in the red sea 
 of Christ's blood the world's vast population may be 
 purified. 
 
 " He tasted death for every man." " He gave him- 
 self a ransom for all." " He is a propitiation for the 
 sins of the whole world." That all are not saved is no 
 objection. It is suggested by a popular expositor 
 that in material nature much goodness seems w T asted. 
 Rain and dew descend upon flinty rocks and sterile 
 sands; floods of genial light come tiding down every 
 morning from the sun on scenes where no human foot 
 has trod; flowers bloom in beauty, and emit their fra- 
 grance; trees rise in majesty, and throw away theii 
 clustering fruit on spots where as yet there has never 
 been a man; wealth sufficient to enrich whole nations 
 is buried beneath the mountains and the seas, while 
 millions are in want; medicine for half the ills of life 
 is shut up in minerals and plants, while generations 
 die without knowing the remedy which nature has 
 provided. It is no objection, therefore, to the univer- 
 sality of the atonement that all are not benefited by 
 it. Its benefits one day will be universally enjoyed 
 There are men coming after us who shall live in these 
 solitary wastes, enjoy the beauty and the light which 
 now seems wasted, appropriate the fruits, the wealth, 
 the medicine, which for ages have been of no avail. It 
 will be even so with the death of Christ. There arc
 
 96 The Methodist Armor. 
 
 men coming after ns that shall participate in the bless- 
 ings of that atonement which generations have either 
 ignorantly rejected or wickedly despised. 
 
 II. Eepentance. 
 
 Personal repentance toward God and faith toward 
 our Lord Jesus Christ are always united in the Bible. 
 Repentance implies a certain kind of. preexisting faith, 
 and faith implies a preexisting repentance. Both are 
 produced by the preliminary grace of the Holy Spirit, 
 but not perfected without the cooperation of man. 
 Repentance is a means and faith a condition of salva- 
 tion. The broken and contrite heart, a godly sorrow 
 of soul, a keen sense of sin, prepare the soul to accept 
 Christ as the only Saviour. Such a state of mind 
 leads to a free and candid confession of sin; and this 
 leads to reformation. This reformation implies two 
 things, viz., a turning from sin, and a serious effort at obe- 
 dience. The Bible commands the penitent, "Cease to do 
 evil, and learn to do well" Repentance is preeminently 
 a personal obligation. It is a duty laid upon all men. 
 
 Proofs. — " God now commandeth all men everywhere to repent." 
 (Acts xvii. 30.) " Repent ye, for the kingdom of heaven is at hand." 
 (Matt. iii. 2.) "Repent, and be baptized every one of you in the 
 name of Jesus Christ for the remission of sins, and ye shall receive 
 the gift of the Holy Ghost." (Acts ii. 38.) "Let the wicked for- 
 sake his way, and the unrighteous man his thoughts, and let him re- 
 turn unto the Lord, and he will have mercy upon him; and to our 
 God, for he will abundantly pardon." (Isa. lv. 7.) "Repent, and 
 turn yourselves from all your transgressions; so iniquity shall not be 
 your ruin." (Ezek. xviii. 30.) " Except ye repent, ye shall all likf - 
 wise perish." (Luke xiii. 5.) 
 
 Notes. 
 1. True repentance must be thorough, forsaking all 
 si a. If a ship have three leaks, the stopping of two
 
 Prominent Doctrines of Methodism. 97 
 
 of them is not sufficient; the third one left unstopped 
 will sink it. All must be closed up. Or, if a man have 
 two dangerous wounds, the curing of one is not enough. 
 Both must be cured. A tree, fallen upon the bosom 
 of a river, sways up and down on the stream, but does 
 not float off down stream, because it is anchored by a 
 hidden root reaching into the bank. So one secret sin, 
 not given up, will keep the soul from floating on the 
 stream of grace into the kingdom of life. 
 
 2. Gospel repentance makes self-sacrifice. A certain 
 liquor-seller showed sincere repentance by piling up 
 his liquor-barrels and burning them. Sins dear as 
 right eyes and hands must be given up. 
 
 3. True repentance asks pardon, and trusts in Christ 
 alone for salvation. 
 
 4. Gospel repentance leads to an open and full con- 
 fession of sin. " If we confess our sins, he is faithful 
 and just to forgive us." The benefit of confession is 
 illustrated in the following story: A German prince 
 visited the Arsenal at London, where the galleys were 
 kept. The commandant, as a compliment to his rank, 
 offered to set at liberty any slave whom he selected. 
 The prince went the round of the prison, and con- 
 versed with the prisoners. He inquired into the rea- 
 son of their confinement, and met only with universal 
 complaints of injustice, oppression, and false accusa- 
 tion. At last he came to one man who admitted his 
 imprisonment to he just-. "My lord," said he, "I have 
 no reason to complain. I have been a wicked, des- 
 perate wretch; I have often deserved to be broken 
 upon the wheel; and it is a mercy that I am here." 
 The prince selected him, saying, "This is the man 
 whom I wish released." The application is easy
 
 98 The Methodist Armor. 
 
 III. Justification Through Faith. 
 
 "Justification is the divine judicial act which ajv 
 plies to the sinner believing in Christ the benefit of 
 the atonement, delivering him from the condemnation 
 of his sin, introducing him into a state of favor, and 
 treating him as a righteous person." " To be justified 
 is to be pardoned, and received into God's favor; into 
 such a state that, if we continue therein, we shall be 
 finally saved. " — Methodist Minutes. Justification, par- 
 don, forgiveness of sins, are substantially the same in 
 Methodist theology. 
 
 This pardon extends to all sins in the past, little and 
 great. "All manner of sin" is forgiven; so "there is 
 no condemnation to them who are in Christ Jesus." 
 
 The originating cause is the love of God; the merito- 
 rious cause is the atonement of Christ; the instrumental 
 cause is the personal faith of the believer. 
 
 Proofs. — " God so loved the world that he gave his only-begotten 
 Son that whosoever believeth in him should not perish but have ever- 
 lasting life." (John iii. 10.) "Christ is the end of the law for 
 righteousness [or justification] to every one that believeth." (Rom. 
 x. 4.) "Being justified by faitb, we have peace with God through 
 our Lord Jesus Christ." (Rom. v. 1.) " By him [Christ] all that 
 believe are justified from all tilings, from which they could not be 
 justified by the law of Moses." (Acts xiii. 39.) "T: him that work - 
 eth not, but believeth on him that justifieth the ungodly, his faith is 
 counted for righteousness [or justification]." (Rom. iv. 5.) " There- 
 fore we conclude that a man is justified by faith without the deeds of 
 the law." (Rom. iii. 28.) 
 
 We must have that faith that relies on Christ as our 
 Substitute. A farmer was seen kneeling at a soldier's 
 grave, near Nashville. Some one said unto him : " Why 
 do you pay so much attention to this grave? Was 
 your son buried here?" "No," said he. "During
 
 Prominent Doctrines of Methodism. 99 
 
 fche war my family were sick. I knew not how to leave 
 them. I was drafted. One of my neighbors came 
 over and said, 'I will go for yon; I have no family.' 
 He went off. He was wounded at Chicamauga. He 
 was carried to the hospital, and died. And, sir, I 
 have come a great many miles, that I might write 
 over his grave these words, 'He died for me.' " So Christ 
 was our Substitute; he died for us. He Was wounded 
 'for our transgressions. 
 
 " When the Son of God was made of a woman, and 
 made under the law, then was heard the most awful 
 voice that ever was heard in the universe yet: 'Awake, 
 O sword! against the man that is my fellow, and smite 
 the shepherd' — smite him! When there was a man 
 in the world that was Jehovah's fellow, then there was 
 one that could magnify the law, in smiting whom jus- 
 tice could obtain its demands. The sword of justice 
 smote him, struck him, cut him. The sword of jus- 
 tice had a commission to smite the Man that was Je- 
 hovah's fellow; it smote him in Bethlehem; it smote 
 all along the highway of his life, even to Calvary. On 
 Calvary the stroke of the sword fell heavy; the glances 
 of that sword then darkened the sun ; the stroke of the 
 sword shook the earth, shook hell ; it kept smiting and 
 smiting the Man that was God's fellow, till at last he 
 cried, 'It is finished!' Then the sword fell down at 
 the foot of the cross,- hushed, lulled, pacified; and it 
 lay there till the third hallowed morning, when it was 
 found changed into a scepter of mercy; and that scep- 
 ter of mercy has been a warning among mankind ever 
 since." 
 
 Without Works. — Faith without works renounces 
 every other dependence than the atonement. As an
 
 J.OG The Methodist Armor. 
 
 instrument it embraces Christ, rests upon him as a 
 house upon a rock foundation, enters into his right- 
 eousness for safety, as Noah entered the ark for pro- 
 tection from the flood. It acknowledges the utter 
 impossibility of being saved by personal obedience to 
 the law. To become righteous in that way is forever 
 out of the question. It confesses past sins, present 
 weakness, and the impossibility of canceling past 
 transgressions by future obedience. Justifying faith 
 is then the trust of the soul in Christ as the only hope 
 of salvation. It is the forsaking of the sinking ship 
 of self -righteousness, and taking refuge in the ark of 
 Christ's atonement. The genuineness of this saving 
 faith is proved by evangelical works of righteousness 
 without which the state of justification cannot be re- 
 tained. The works of faith declare, manifest the life 
 and reality of saving faith. The tree of justifying 
 faith is known by the fruits of good works. The sub- 
 stance of faith will project the shadow of good works. 
 Hence there is a justification by faith without the 
 merit of works, and a justification by faith on the evi- 
 dence of works; but in both cases justification is based 
 on the grace of the atonement. "As the body without 
 the spirit is dead, so faith without works is dead also." 
 In conclusion, note the following particulars: 
 
 1. "Importance of Justification. — Justification is the 
 very king and pillar of Christianity, and an error about 
 justification is dangerous, like a crack in the founda- 
 tion. Justification by Christ is a spring of the water 
 of life, and to have the poison of corrupt doctrine cast 
 into this spring is damnable." — T. Watson. 
 
 2. It is by Faith. — "Luther sought rest for his 
 troubled breast in self-denial and retirement as a monk.
 
 Prominent Doctrines of Methodism. 101 
 
 but did not find it. In 1510 he started as a delegate 
 for Rome, hoping to find relief from his burden there. 
 As he came in sight of the city, he fell on his knees, 
 exclaiming, ' Holy Rome, I salute thee ! ' He was 
 shocked at the wickedness which he found there. The 
 people said to him, ' If there is a hell, Rome is built 
 over it.' At last he turned to ascend Pilate's stair- 
 case upon his knees. He toiled from step to step, re- 
 peating prayers at every one, till a voice of thunder 
 seemed to cry within him, ' The just shall live by 
 faith!' Instantly he rose; saw the folly of his hope 
 of relief through works of merit. New life followed 
 his new light. Seven years after, he nailed his ' the- 
 ses ' to the doors of the Wittenburg church, and in- 
 augurated the Reformation." — Foster's Cyclopedia. 
 
 3. Only by the Merit of Christ. — " Some harbors have 
 bars of sand which lie across the entrance, and pro- 
 hibit the access of ships at low water. There is a bar, 
 not of sand, but of adamantine rock — the bar of divine 
 justice — which lies between the sinner and heaven. 
 Christ's righteousness is the high water that carries a 
 believing penitent over this bar and transmits him 
 safely to the land of eternal rest." — Salter. 
 
 4. Justification and regeneration are coincident as to 
 time, though distant as to nature. The first is what 
 God does for us in heaven — granting pardon for all 
 past sins; the latter is what he does in us in regen- 
 erating the heart. Like two streams which unite their 
 separate waters to form one river, justification and 
 regeneration are combined in the work of salvation. 
 
 IV. Regeneration. 
 Regeneration is the new birth: that work of the 
 Holy Spirit by which we experience a change of heart.
 
 J 02 The Methodist Armor. 
 
 It is expressed in the Scripture by being born again; 
 by being quickened; by our partaking of the divine 
 nature. The efficient cause of regeneration is the Di- 
 vine Spirit." — R. Watson. 
 
 Proofs. — " Except a man be born again be cannot see tbe king- 
 dom of God." (Jobn iii. 3.) " That ye put on the new man, which 
 ifter God is created in righteousness and true holiness." (Eph. iv. 
 24.) " If any man be in Christ, he is a new creature." (2 Cor. v. 17.) 
 
 Notes. 
 
 1, Justification is the removal of guilt, while regen- 
 eration is the removal of the pollution of sin. Justi- 
 fication is an act taking place in the court of heaven, 
 while regeneration is a work performed by the Holy 
 Spirit in and upon the soul of the believer. Justification, 
 therefore, is objective, while regeneration is always sub- 
 jective. Regeneration is the birth of a new-born babe. 
 The infant born into the world is the man in minia- 
 ture. All the parts of the body, and all the faculties 
 of the mind, are there in embryo. So the regenerated 
 person is a saint in embryo. The new principles are 
 there, the new affections are there, the saint is there, 
 but in infancy. The young twig two feet high is an 
 oak, yet there is a vast distance between its diminu- 
 tive size and the full-grown oak, covering with its 
 wide-spreading branches an acre of ground. "The 
 kingdom of God is like a grain of mustard-seed, which, 
 when it is sown in the earth, is less than all the seeds 
 that be in the earth; but when it is sown, it groiveth 
 up, and becometh greater than all herbs, and shooteth 
 out great branches." 
 
 2. Regeneration is More than Outward Reformation. — 
 " Wash me thoroughly from iniquity, and cleanse me 
 from my sin." Mark the thoroughness of this desire
 
 Prominent Doctrines of Methodism. 103 
 
 Not only must sin be blotted out, but the sinner him- 
 self must be washed and cleansed. There must be 
 not merely a change of state, but a change of nature. 
 Not only must the debt be forgiven, but all disposition 
 to contract further debt must be eradicated. Outward 
 reformation is cutting the bird's wings, but leaving it 
 with the propensity to fly. It is pulling out the lion's 
 teeth, but not changing the lion's nature. A vicious 
 horse is none the better tempered because the kicking 
 straps prevent his dashing the carriage to pieces. Be- 
 generating grace, like a lump of sugar in a cup of tea, 
 sweetens the heart of man. It makes the tree good 
 to get good fruit. It purifies the fountain of the heart, 
 and then the practical stream of life Avill be pure. 
 
 3. The scriptural images setting forth the nature of 
 the new birth are many. The first is the new birth. 
 " So is every one that is born of the Spirit." " Chris- 
 tians are born of God; they are the children of God." 
 " That which is born of the flesh is flesh, and that 
 which is born of the Spirit is spirit." Every thing in 
 generation produces its own peculiar kind. This is a 
 universal law. The oak is born out of the acorn; the 
 eagle comes out of the egg of the eagle; serpents be- 
 get serpents; corn produces corn; wheat generates 
 wheat; so fallen human beings will generate children 
 of impure fleshly nature. And as the child bears the 
 image of the parent, so those born of God bear the 
 image of God. They have the spirit of Christ. " To 
 as many as received him to them gave he power to 
 become the sons of God." Secondly, regeneration is 
 compared to a new creation. " If any man be in Christ 
 he is a new creature," or a new creation. lie is cre- 
 ated in Christ Jesus unt > good works. This spiritual
 
 104 The Methodist Armor. 
 
 creation refers to the creation of the world at the be- 
 ginning. There were two stages of creation: first the 
 creation of matter; then the fashioning the chaotic 
 matter into a beautiful world of order. The latter 
 illustrates spiritual creation. The soul in sin is the 
 chaotic " earth without form and void, and darkness 
 upon the face of it." And as the creative Spirit moved 
 over the huge bulk of matter to bring light out of 
 darkness, beauty out of deformity, life out of death, 
 so must that same efficient and powerful Spirit shed 
 light upon the darkened understanding, fashion the 
 dilapidated soul into the beauty of the divine image, 
 and imbue it with the moving energy of spiritual life. 
 Thirdly, regeneration is likened to a resurrection 
 from a state of death. The regenerated are "those 
 that are alive from the dead." " You hath he quick- 
 ened who were dead in trespasses and sins." The re- 
 generated man is the same man who was dead in sin. 
 He has the same body, the same intellectual faculties 
 and personal peculiarities. The convert is the same 
 man, but leavened with a new spirit. Christ did not 
 give the blind man new eyes, but a new light to the old 
 ones. He did not give Lazarus a new body, but im- 
 parted life to the old one. The body of Christ was not 
 destroyed, but remained the same body, and was made 
 glorious by the Transfiguration; so the spiritual man 
 is made glorious by grace. 
 
 4. The Evidences of Regeneration.— Regeneration is 
 never without certain effects which evidence its ex- 
 istence. We have seen that the Bible describes it as 
 "life from the dead," and as "a new elation." All 
 life manifests itself. All nature seems dejid in winter. 
 When spring comes, we know it by the; s^ns of vege.
 
 Prominent Doctrines of Methodism. 105 
 
 table life. The buds open in new bloom, in new foli- 
 age, new verdure, new fruit. The evidence of life is 
 abundant in all departments of nature. So in the 
 work of the Spirit there is new light shining upon the 
 mind. The Sun of righteousness pours its beams upon 
 the darkened soul. There is new love shed abroad in 
 the heart. " We know that we have passed from death 
 unto life, because we love the brethren." Mr. Wes- 
 ley said, when converted, "I felt my heart strangely 
 warmed" There is a new direction given to the will. 
 The convert will ask, " Lord, what wilt thou have me 
 to do?" 
 
 5. Its Necessity.— -None can go to heaven unless they 
 are made holy. " Except a man be born of water and 
 of the Spirit, he cannot enter into the kingdom of 
 God." Purity is a necessary qualification to enjoy 
 heaven. If a sinner were lifted to heaven, he would 
 be blind to its beauties, deaf to its songs, and dead to 
 its joys. While malice remains in the devil's nature, 
 were he admitted into heaven, it would be a place of 
 torment. So a wicked man would meet hell in the 
 midst of heaven, so long as he carries within him sin, 
 for sin kindles the fires of hell in the soul. " The 
 kingdom of God is righteousness, peace, and joy in the 
 Holy Ghost." 
 
 V. Witness of the Spirit. 
 " By the witness of the Spirit I mean an inward im- 
 pression on the soul, whereby the Spirit of God im- 
 mediately and directly witnesses to my spirit that I 
 am a child of G6d; that Jesus Christ hath loved me 
 and given himself for me; that all my sins are blotted 
 out, and I,>pven I. am reconciled to God." — John 
 Wesley.
 
 106 The Methodist Armor. 
 
 Proofs. — " The Spirit itself beareth witness with our spirit that 
 we are the children of God." (Rom. viii. 1G.) "He that believeth 
 on the Son of God hath the witness in himself." (1 John v. 10.) 
 " Because ye are sons, God hath sent the Spirit of his Son into your 
 hearts, crying, Abba, Father." (Gal. iv. G.) " The love of God is 
 shed abroad in our hearts by the Holy Ghost." (Eom. v. 5.) " The 
 fruit of the Spirit is love, joy, peace, long-suffering, gentleness, 
 goodness, faith, meekness, temperance." (Gal. v. 22, 23.) 
 
 Note. 
 
 Can a Man Know that he is a Christian? Method- 
 istic teaching answers, Yes. Mr. Wesley says: "The 
 soul intimately and evidently perceives when it loves, 
 delights, and rejoices in God, as when it loves and de- 
 lights in any thing. I love and delight in God, there- 
 fore I am a child of God." The Bible furnishes cer- 
 tain marks of being a Christian. First, there is the 
 love of God " shed abroad in our hearts by the Holy 
 Ghost." The believer feels, knows, is conscious that he 
 loves God; "therefore," he says, "I am a child of 
 God." Mr. Wesley says when he was converted he 
 "felt his heart strangely warmed." We are just as con- 
 scious of the warming influence of love as we are of a 
 fire in a room, or of the genial beams of the sun break- 
 ing through the clouds on a cold day, and shining 
 upon us. Love is likened to fire, and fire is something 
 that can be sensibly felt. Secondly, fraternal love is 
 a mark of a Christian. The believer feels that he 
 loves all who love the Lord Jesus Christ in sincerity; 
 therefore he concludes, " I am a child of God." " We 
 know that Ave have passed from death unto life, be- 
 cause we love the brethren.'" Brotherly love is adduced 
 as a proof of having passed from death to life. Again. 
 "He that loveth his brother abideth in the light." 
 
 " Now. there are some things that we know. When
 
 Prominent Doctrines of Methodism. 107 
 
 a man is enraged, he knows it; and other people gen- 
 erally know it, tooi When a man is full of spirit, he 
 usually knows it. When a man has the inspiration 
 of ambition, and he is a fiery and energetic man, he 
 knows that. A man knows whether he is in distress; 
 he knows whether he is eager; he knows whether he 
 is forceful or mild. A man knows whether it is his 
 pleasure to do good, or whether he does it graciously. 
 These things are within the sphere of positive knowl- 
 edge. A man knows Whether he joys or whether he 
 sorrows. A man knows whether he loves or not; for 
 if he does not know that he loves, he does not love, 
 and he may be sure of it. There are some things that 
 are like fire; and what would you say of one who 
 should put his hand in the fire, and take it out slowly, 
 look at it deliberately, and say, ' On the whole, I think 
 it burns ? ' Men know what is evil. They know what 
 is good. All the recognized things within the sphere 
 of knowledge they know with positiveness — with all 
 the positiveness that is required; nor does it necessa- 
 rily infer conceit. 
 
 " Take notice, then, in regard to this witness, that 
 ight is thrown upon the method of it. We do not 
 have this witness borne in upon us in consequence of 
 any actions of our own, standing upon which we rea- 
 son to it ourselves. It is not the result of retrospect. 
 It is not from any estimate that we form of our moral 
 worth. The soul's spontaneous affinity for God being 
 disclosed in us becomes itself the evidence. Wo find 
 ourselves possessed of a certain enthusiasm. AVe are 
 lifted up, fired with an unusual experience; not a su- 
 perhuman experience, and yet an experience transcend- 
 ing all ordinary experience; and the nature of it is
 
 108 The Methodist Armor. 
 
 that of love. It is an experience which, acting in love, 
 draws us by elective affinities to the great Source and 
 fountain of love, as well as of wisdom and power — 
 God ( ; and this condition of the soul which produces 
 filial love is the sign of God's influence upon us. It 
 is the witness of the Spirit." 
 
 VI. Holiness, or Sanctification. 
 " Sanctification is that work of God's grace by which 
 we are renewed after the image of God, set apart for 
 his service, and enabled to die unto sin and live unto 
 righteousness. It comprehends all the graces of knowl- 
 edge, faith, repentance, love, humility, zeal, and pa- 
 tience, and the exercise of them toward God and man." 
 — E. Watson. 
 
 Proofs. — " The very God of peace sanctify you wholly ; and I 
 pray God your whole spirit and soul and body be preserved blame- 
 less." (1 Thess. v. 23.) "This is the will of God, even your sanc- 
 tification." (1 Thess. iv. 3.) "As he who hath called you is holy, so 
 be ye holy in all manner of conversation." (1 Pet. i. 15.) "Who 
 gave himself for us, that he might redeem us from all iniquity, and 
 purify unto himself a peculiar people, zealous of good works." (Tit. 
 ii. 14.) " We are sanctified through the offering of the body of Jesus 
 Christ." (Heb. x. 10.) " Herein is our love made perfect." (1 John 
 iv. 17.) 
 
 Notes. 
 1. The Nature of Holiness. — It is the conformity of 
 the heart and life to the law of God. The casting out 
 of those inbred sins, the purification of the moral nat- 
 ure, and the restoration of the image of God, so that 
 the soul is all glorious within, having the fruit of the 
 Spirit — "love, joy, peace, long-suffering, gentleness, 
 goodness, faith, meekness, temperance." It implies 
 the consecration of the whole body, the whole heart, 
 the whole spirit, the whole mind, property, influence, 

 
 Prominent Doctrines of Methodism. 109 
 
 family — all to the service of God. Sanctification 
 brings the intellect of the Christian into captivity to 
 Christ, so that he thinks for him; puts the love of 
 God in his heart, so that he is unselfish and benefi- 
 cent; the life of righteousness into his conscience, so 
 that the law of right is his rule; the life of obedience 
 into his will, so that it is his meat and drink to do the 
 will of the Father. 
 
 2. When is it Attainable? — It is a work commencing 
 in and carried on after conversion. It is a second bless- 
 ing, in harmony icith, yet separate from, and subse- 
 quent to, the work of conversion. There may be rare 
 exceptions to this statement. The Catholic Church 
 teaches that sanctification with some is attained after 
 death through the fires of purgatory. The Calvinists, 
 that it can be attained only in the article of death. The 
 Methodists maintain that it may be attained soon after 
 conversion and enjoyed during life. All agree, then, 
 that holiness — perfect love, sanctification — is absolutely 
 necessary as a qualification for heaven. The differ- 
 ence is simply in the time of its attainment. The Ar- 
 minian view is unquestionably correct and scriptural. 
 Our doctrine hereby elevates the plane of Christian 
 experience immeasurably higher than the other view. 
 The Catholic doctrine that men are sanctified in pur- 
 gatory is simply absurd. To send a soul to hell to 
 purify it, how ridiculous! Why is not the devil pu- 
 rified? He has been in hell long enough to be very 
 pure, if that be the place of purification. The Calvin- 
 istic theory has no scriptural foundation. There is no 
 virtue in the mere act of dying to sanctify the soul. . 
 
 3. That sanctification is attainable during life will 
 be seen: (1) Because God wills if. "For this is tin 1
 
 1 10 The Methodist A i wor. 
 
 will of God, even your sanctification." God wills our 
 sanctification just as truly and sincerely as he wills the 
 salvation of sinners, or any other desirable thing. 
 There can be no higher law than the will of God. (2) 
 Because God commands it. " Be ye therefore perfect, 
 e"\ en as your Father who is in heaven is perfect." " Be 
 perfect " — not in knowledge or power as God, but in 
 love and holiness. Be perfect — not in degree as God, 
 but in quality, in kind. (3) Because this great blessing 
 is promised. " Then will I sprinkle clean water upon 
 you, and ye shall be clean: from all your filthiness, 
 and from all your idols, will I cleanse you." (Ezek. 
 xxxvi. 25. ) " If we confess our sins, he is faithful and 
 just to forgive us our sins, and cleanse us from all un- 
 righteousness." (1 John i. 9.) "The very God of 
 peace sanctify you wholly." Does not this passage 
 mean entire sanctification? Do Ave have to wait till 
 death for this ? Then, why does the apostle pray that 
 your "body be preserved blameless?" (4) Because 
 the possessio7i of holiness is eminently desirable. Holi- 
 ness makes us like God. It enables us to enjoy much 
 of heaven while on earth. It makes us more useful. 
 It gives us meetness for heaven. The Methodist Church 
 was raised up to spread holiness over the land. For 
 this the precious blood of Christ streamed from the 
 cross. For this the Holy Spirit is sent into the world. 
 For this the lamp of the Bible shines. For this the 
 gospel is preached. For this the world stands, the 
 sun shines, the earth yields her increase, and judg- 
 ment is delayed. For this God employs the various 
 agencies of the Church. " For he gave some apostles, 
 and some prophets, and somje evangelists, and some 
 pastors and teachers, for the perfecting of the saints,''
 
 Prominent Doctrines of Method/sin. Ill 
 
 4. Ho w is this Blessed State to be Attained? — (1) It 
 is manifest that there must be a deep and abiding 
 conviction of its need. No one will seek it till he 
 feels it to be a duty and a great blessing. Reflect 
 upon the reasonableness and glory of such a state. 
 Can any thing less than the whole heart satisfy God? 
 Supreme love to God is the glory of man. (2) There 
 must be a definite and fixed purpose to seek it per- 
 severingly, and by all possible means. (3) It must 
 be sought by entire consecration of yourself and all 
 you have to God. Consecrating the hands to work 
 for God, the feet to walk in the path of obedience, 
 the tongua to speak truthfully and lovingly, the ears 
 to hear what is good and pure, the eyes to see what 
 is best in men, the heart to be a vessel full of Chris- 
 tian love, the mind to reflect the glory of God as the 
 moon the light of the sun, the property possessed to 
 advance the cause of God. (4) It must be sought in 
 the exercise of implicit faith — faith steadily believing 
 in the ample ability, willingness, and readiness of God 
 to bestow sanctifying grace. Nothing is hard with' 
 the omnipotent God. He that, through the sun, fills 
 the earth with the glory of summer and the wealth of 
 autumn, can fill your heart with the summer of divine 
 grace. The ocean floats magnificent ships as easily 
 as the fisherman's cork; the earth carries massive 
 mountains as easily as mole-hills. It is as easy for 
 God to give sanctifying as justifying grace. Throw 
 yourself into the ocean of divine love, and be filled 
 with all the fullness of God. 
 
 VII. The Possibility of Final Apostasy. 
 The Statement of the Argument. — It is possible for a 
 person who has been truly regenerated to fall awnv
 
 life The Methodist Armor. 
 
 from sucli a gracious state and be finally lost. This 
 doctrine is clearly taught in the Old Testament Script- 
 ures. 
 
 Proofs. — " But when the righteous turneth away from his right- 
 eousness, and committeth iniquity, and doeth according to all the 
 ahominations that the wicked man doeth, shall he live? All the 
 righteousness that he hath done shall not he mentioned; in his tres- 
 pass that he hath trespassed, and in his sin that he hath sinned, in 
 them shall he die. . . . When a righteous man turneth away from 
 his righteousness, and committeth iniquity, and dieth in them; for 
 the iniquity that he hath done, shall he die." (Ezek. xxxiii. 12-20.) 
 
 Let the reader observe: 1. The persons referred to 
 in this passage are truly righteous men. Mr. Edwards 
 concedes that a righteous man in Scripture phrase 
 denotes a "godly man." 2. The drift of the whole 
 passage shows that these righteous persons may to- 
 tally turn away and perish in their sins. 3. Man's 
 life on earth is a period of trial. He has all the en- 
 dowments necessary to make him a free and respon- 
 sible agent. In this character there is no time on 
 earth when he is not subject to change of moral char- 
 acter. As a sinner, he may repent, reform, and be- 
 come a good man all along the path of his probation. 
 There is no point along this probationary road up to 
 the hour of death where he may not repent and be- 
 lieve; or, being good, mag relapse into sin and perish. 
 If this be not true, then it must follow that man ceases 
 to be a free agent. 
 
 Second Proposition. — The possibility of total and 
 final apostasg is expressly declared in the New Testament. 
 
 Proofs. — " For it is impossible for those who were once enlight- 
 ened, and have tasted of the heavenly gift, and were made partakers 
 of the Holy Ghost, and have tasted the good word of God, and the 
 powers of the world to come, if they shall fall away, to renew them
 
 Prominent Doctrines of Methodism. 113 
 
 ■gain unto repentance; seeing they crucify to themselves the Son of 
 God afresh, and put him to an open shame." (Ileb. vi. 4-8.) 
 
 Let the reader observe, these persons were Chris- 
 tians of deep experience. 1. They were "enlightened? 
 2. "Tasted of the heavenly gift." This may mean the 
 experience of a gracious pardon. 3. "Made partakers 
 of the Holy Ghost." This includes the work of regen- 
 eration, the witness of the Holy Spirit, and his in- 
 dwelling influence. 4. "Tasted of the good, word of 
 God." This means the Christian's relish and comfort 
 in reading the Scriptures. 5. "Tasted of the powers of 
 the world to come." By this we understand the delight- 
 ful anticipation of heaven. Here are all the marks 
 and fruits of experienced Christians. But these per- 
 sons may fall away and finally perish. The whole 
 drift of the passage teaches this. The Greek scholars 
 agree that the term " if " is not in the original pa'ssage. 
 Mr. Wesley proves that it is not there, and says it 
 should read: "It is impossible to renew again unto 
 repentance those who have been once enlightened and 
 have turned away and renounced the Saviour — the 
 only refuge for sinners." The fall contemplated is 
 total and final. And the possibility of such a fall is 
 borne on the very face of the passage. 
 
 The same doctrine is taught by our Saviour. 
 
 Proof. — " I am the true vine, and my Father is the husbandman. 
 Every branch in me that beareth not fruit, he taketh it away. ... I 
 am the vine; ye are the branches. ... If a man abide not in me, lie 
 is cast forth as a branch, and is withered ; and men gather them, 
 and cast them into the fire, and they are burned." (John xv. 1-6.) 
 
 Observe: 1. The persons here spoken of were^ 
 branches in the vine— that is, in Christ. 2. Some of 
 these branches were cut off because they did not hea-> 
 8
 
 114 The Methodist Armor. 
 
 fruit. 3. And being severed from the vine — the only 
 source of life— they hopelessly died, withered, dried 
 up. For further proof-texts, see Luke xi. 12; Heb. 
 x. 26. 
 
 Third Proposition. — The possibility of final apos- 
 tasy appears from the repeated learnings against such 
 danger, and the earnest exhortations to Christian faith- 
 fulness. 
 
 Proofs.—" Because of unbelief they were broken off, and thou 
 standest by faith. Be not high-minded, but fear; for if God spared 
 not the natural branches, take heed, lest he also spare not thee." (Rom. 
 xi. 20, 21.) "Take heed, brethren, lest there be in any of you an 
 evil heart of unbelie'f in departing from the living xl. But exhort 
 one another daily, while it is called to-day ; lest any of you be hard- 
 ened through the deceitfulness of sin. For we are made partakers 
 of Christ if we hold the beginning of our confidence steadfast unto 
 the end." (Heb. iii. 12-14.) "Let us therefore fear, lest, a prom- 
 ise being left us of entering into his rest, any of you should seem to 
 come short of it." (Heb. iv. 1.) 
 
 Observe: 1. All these exhortations to fear, to be dil- 
 igent, to put forth effort, undoubtedly imply the p>ossi- 
 bility of failure. It is a palpable absurdity to exhort 
 men to hold on to that which it is impossible for them 
 to lose. A Christian can or cannot fall from grace. 
 If he cannot fall, then the exhortation not to fall is 
 absurd and senseless. Suppose a man on some high 
 mountain is chained to a rock with iron fetters that 
 could not be broken; and another should stand off 
 shouting, "Take heed lest you fall! '" would not the ex- 
 hortation be ridiculous nonsense? The application 
 is eas3 T . 
 
 Fourth Proposition. — The possibility of falling from 
 grace is evident from examples contained in the Scriptures. 
 
 Proof. — "Holding faith, and a good conscience; which soidp
 
 Prominent Doctrines of Methodism. 115 
 
 having put away, concerning faith have made shipwreck; of whom 
 is Ilymeneus and Alexander, whom I have delivered unto Satan, 
 that they may learn not to blaspheme." (1 Tim. i. 19, 20.) 
 
 Observe: 1. These persons once had faith and a 
 good conscience, else they could not have wrecked or 
 cast away what they never had. 2. They made ship- 
 wreck of this saving faith. 3. What is shipwrecked is 
 entirely lost. A wrecked vessel is totally ruined. 
 Angels fell from their original state of celestial holi- 
 ness. Our first parents fell from their original puri- 
 ty. Judas fell from his apostleship by transgressions. 
 King Saul was once a good man. " God gave him an- 
 other heart," but he fatally backslid, and " died for 
 his transgressions which he committed against the 
 Lord." Solomon was clearly, at one time, a saintly 
 man, but he evidently apostatized, and died, said Jo- 
 sephus, " ingloriously." 
 
 The dogma, "once in grace, always in grace," is a 
 very fatal error. A man gets a ticket, sits down in the 
 cars, folds his hands, and says to himself: "Well, I 
 bought my ticket, I am in the train, and now I will go 
 to sleep. It is the engineer's business to run the train 
 and watch out for danger. It is the business of the 
 conductor to land me safely at my journey's end. I 
 have nothing to do but to sleep." This is about the 
 way men reason who believe in final perseverance. 
 And anyone can see the deadening and sleep-produc- 
 ing influence the doctrine has upon the human heart. 
 But the Bible, instead of encouraging such a state, 
 commands us to Watch — work out your own salvation — 
 give all diligence to make your calling and election sure. 
 Hundreds of warnings stand all through the Bible 
 like mountains with a gloomy grandeur — stern, por-
 
 UG The Methodist Armor. 
 
 tentous, awful, and sublime, as Mount Sinai when the 
 Lord descended upon it in fire, storm-clouds, and 
 thunders, that shook the hills of the earth, "that the 
 fear of God may be upon us, and that we sin not." 
 They sternly rebuke the folly of supposing that be- 
 cause God has delivered us from our former sins, we 
 need have no anxiety about our final salvation. 
 
 CHAPTER VI. 
 
 ORDERS IN THE METHODIST MINISTRY. 
 Methodism recognizes but two orders in the min- 
 istry — the deacon and presbyter. It also recognizes a 
 third office — that of bishop — which is presbyterial in 
 order, but episcopal in office. Methodism occupies 
 medium ground between prelacy on the one hand and 
 parity of the ministry on the other. Soman Catho- 
 lics and the Episcopalians believe in three orders — 
 those of bishop, presbyter, and deacon. Presbyte- 
 rians, Baptists, and Congregationalists maintain one 
 order only — that of the presbyter. We believe that 
 two orders are recognized in the Bible. 
 
 I. Deacons. 
 The deaconship is a subordinate grade and ordei 
 of the ministry. Deacons among Presbyterians and 
 Baptists are simply lay-officers, but among Methodists 
 they are a subordinate order of ministers. Methodism 
 here is on scriptural ground. Stephen was a deacon, 
 one of the first seven. He was a powerful preacher, 
 "being full of the Holy Ghost." When the Jews 
 heard his sermon which is recorded in Acts vii., "they 
 were cut to the heart." He was duly ordained by the 
 apostles. Philip was another deacon, and a preacher.
 
 Orders in the Methodist Ministry. 117 
 
 "Then Philip went down to the city of Samaria and 
 preached Christ unto them." (Acts viii. 5.) He had 
 a great levival at that place. "But when they be- 
 lieved Philip, preaching the things concerning the 
 kingdom of God and the name of Jesus Christ, they 
 were baptized, both men and women." "And there 
 was great joy in that city." Philip expounded the 
 Scriptures to the Ethiopian eunuch, and administered 
 to him the rite of baptism. The point we make is 
 that deacons are ministers, which is clearly proved by 
 the above citations of Scripture. A Methodist deacon 
 can perform all the ministerial functions of an elder, 
 except that of consecrating the elements of the Lord's 
 Supper. 
 
 II. Eldees. 
 
 1. Presbyter, or elder, is a higher order and office of 
 the ministry. It designates an order of men whose 
 duties are to preach, to administer the ordinances, and 
 watch over the Church. " The elders which are among 
 you I exhort, who am also an elder. Feed the flock 
 of God which is among you, taking the oversight 
 thereof." (1 Pet. v. 1, 2.) 
 
 2. Elders have authority of governing the Churches. 
 " Let the elders that rule well be counted worthy of 
 double honor." (1 Tim. v. 17.) The people are ex- 
 horted to " obey them that have the rule over them, 
 and submit themselves." (Heb. xiii. 17.) 
 
 3. Elders have the power of ordination. Timothy was 
 ordained by "the laying on of the hands of the pres- 
 bytery" or body of elders. (1 Tim. iv. 14.) They 
 were associates of ecclesiastical authority with the 
 fipostles. The decrees passed at Jerusalem to regu- 
 late the Churches "were ordained of the apostles and
 
 118 The Methodist Armor. 
 
 elders." (See Acts xv. 2-6, 22, 23; xvi. 4; 1 Tim. v. 17.) 
 
 As all Churches agree that the eldership is an eccle- 
 siastical order, it is not necessary to dwell longer on 
 this subject. 
 
 III. Bishops. 
 
 " Bishops are not a distinct order, but officers, elected 
 by the body of elders for general superintendency, 
 and for greater convenience in regard to ordination, 
 and to secure unity and greater efficiency in adminis- 
 tration; and this was unquestioned for hundreds of 
 years. Now, Methodism conforms to this primitive 
 arrangement." " Bishops and presbyters, or elders, 
 were originally the same, but as Jerome says, one of 
 the elders "«yas chosen as a president, and called bish- 
 op by way of distinction, and some of the functions 
 pertaining to the whole body of the presbyters — as 
 ordination, /or example — were committed to him, and, 
 like the narje, confined to him. Thus he became primus 
 inter pares, *irst among equals." — Bishop McTyeire. 
 
 CHAPTER VII. 
 
 THE MODE OF BAPTISM. 
 
 The essenfo al elements of baptism are — 
 
 1. It mupt be administered in the name of the Fa- 
 ther, and of the Son, and of the Holy Ghost. 
 
 2. It nrj~t be performed by a gospel minister. No 
 others e/o commissioned to baptize but ministers of 
 Christ. 
 
 3. Tp 3 element to be used must be water only. This 
 '■> Uy ''.s mentioned in the Scriptures. 
 
 \. The person baptized must be a proper subject. 
 ^e conclude, then, that water applied in the name
 
 The Mode oj Baptism. 119 
 
 of the Trinity, by a gospel minister to a proper candi- 
 date, is Christian baptism. "Go ye therefore, and teach 
 all nations, baptizing them in the name of the Fa- 
 ther, and of the Son, and of the Holy Ghost." (Matt, 
 xxviii. 19.) 
 
 It will be seen from the above definition that the 
 mode of baptism is not one of its essential elements; 
 that all the essentials of baptism will be preserved 
 when administered by the mode of pouring, sprink- 
 ling, or immersion. Therefore, the Methodist Church 
 holds that the three modes are equally valid, but that 
 the weight of evidence is in favor of pouring or sprink- 
 ling. Pouring and sprinkling are really only one mode, 
 they being alike as to mode, the difference being the 
 freer use of water in pouring. The terms are bor- 
 rowed from the Bible. " / will pour out my Spirit; 
 and then will I sprinkle clean water upon you." 
 
 "We remarked that the weight of evidence is in favor 
 of pouring or sprinkling. Eeal baptism is the regen- 
 erating influence of the Holy Spirit in the heart. 
 Water baptism is the sign of this grace in the heart. 
 That mode which is most like the mode of the Spirit's 
 operation is the true one. How does the Spirit come 
 upon the soul? Scripture teaches us on this point. 
 " I will pour water upon him that is thirsty." (Isa. 
 xliv. 3.) " Then will I sprinkle clean water upon you, 
 and ye shall be clean." (Ezek. xxxvi. 25.) Thus, 
 when Peter was addressing the company of Corne- 
 lius, " the Holy Ghost fell on all them that heard," 
 and " on the Gentiles also was poured out the gift of 
 the Holy Ghost." (Acts x. 44, 47.) Then, Peter bap- 
 tized those on whom the Holy Spirit was poured out. 
 Now, as the Holy Spirit was poured upon the people
 
 120 The Methodist Armw. 
 
 it is almost certain that Peter poured water upon them 
 as the most fitting mode of baptism. The sign as to 
 mode would be like the thing signified, and the thing 
 signified was poured out. Again, it is said in refer- 
 ence to Christ's baptism, " The heavens were opened 
 unto him, and he saw the Spirit of God descending 
 like a dove, and lighting upon him." When God shows 
 how he baptizes, the element descends upon the subject. 
 Bat immersion requires that the subject descend— fall 
 upon — the element. The mode of the Holy Ghost 
 baptism is pouring, applying the Spirit to the soul; 
 and water baptism, as a sign of this, should be poured, 
 so as to make the sign correspond with the thing sig- 
 nified. But there is no resemblance between immer- 
 sion, applying the candidate to water and covering 
 him up in it, and the pouring out the Spirit upon the 
 soul. The Spirit is shed upon us as rain upon the 
 earth. 
 
 Dr. Pope, a Wesleyan minister of England, says: 
 " There are many considerations which lead us to re- 
 gard affusion, or sprinkling, as the ordained form of 
 the rite. The catholic design of the gospel suggests 
 that the simplest and most universally practicable or- 
 dinance would be appointed. Again, the most impor- 
 tant realities, of which baptism is only the sign, are 
 such as sprinkling, or affusion, indicates. The blood 
 of the atonement was sprinkled on the people and on 
 the mercy-seat; and the gifts of the Holy Ghost are 
 generally illustrated by the pouring of water and the 
 anointing " 
 
 Richard Watson, in his Institutes, says: "It is sat 
 isfactory to discover that all attempts made to impos( 
 upon Christians a practice (immersion) repulsive tc
 
 The Mode of Baptism. 121 
 
 the feeling, dangerous to the health, and offensive to 
 delicacy, is destitute of all scriptural authority and of 
 really primitive practice." Nevertheless, our Church, 
 believing that the " essence of the rite " consists in 
 applying water to the body in the name of the Trinity, 
 says: "Let every adult person, and the parents of 
 every child to be baptized, have the choice either of 
 immersion, sprinkling, or pouring." Dr. Raymond 
 says: "No Church, as such, except the Baptists, re- 
 quires any particular form of baptism as a sine qua 
 non condition of membership." So it will be seen 
 that Methodists are not alone in allowing the choice 
 of modes. 
 
 There is no command to baptize by immersion. The 
 duty of baptizing with water is commanded, but, like 
 the Lord's Supper, the mode of its administration is 
 left undecided by any positive precept. The follow- 
 ing Bible examples lead us to believe that the apos- 
 tles administered it by pouring or sprinkling: 
 
 I. Baptism of Paul. 
 
 "And Ananias went his way, and entered into the house; and put- 
 ting his hands on him said, Brother Saul, the Lord, even Jesus, that 
 appeared unto thee in the way as thou earnest, hath sent me, that thou 
 mightest receive thy sight, and he fdled with the Holy Ghost. And 
 immediately there fell from his eyes as it had heen scales; and he 
 received sight forthwith, and arose, and was haptized." (Acts ix. 
 17, 18.) 
 
 Notes. 
 1. Note that the rising up and baptizing are closely 
 connected. Dr. Armstrong says: " In the original the 
 language is much more definite than it appears in the 
 English version." On the expressions " arise and be 
 baptized" (literally, standing up, be baptized) and 
 "he arose and was baptized" (literally, standing up.
 
 122 The Methodist Armor. 
 
 ho was baptized), Dr. J. H. Bice remarks correctly: 
 •'According to the idiom of the Greek language these 
 two words do not make two different commands, as 
 the English reader would suppose, when he reads 
 (1) ' arise,' (2) ' be baptized,' but the participle (arise, 
 literally standing) simply modifies the signification 
 of the verb, or rather is used to complete the action of 
 the verb; and therefore, instead of warranting the 
 opinion that Paul rose up, went out, and was im- 
 mersed, it definitely and precisely expresses his post- 
 ure when he received baptism." 
 
 2. " Three days had he been sunk in feebleness and 
 fasting, when he ' arose and was baptized,' and then 
 ' received meat and was strengthened.' Strange that 
 where every movement is detailed with wonderful mi- 
 nuteness, no going forth in his weakness to a river 
 could have been mentioned. The whole air of it is 
 that he just stood up from his prostration in order to 
 be baptized while upon his feet." — Dr. Whedon. 
 
 II. Baptism of the Jailek. 
 
 "And the) spake unto him the word of the Lord, and to all that 
 weie in his house. And he took them the same hour of the night, 
 and washed their stripes; and was baptized, he and all his, straight- 
 way." (Acis xvi. 32, 33.) 
 
 Notes. 
 
 1. Notice a few points in this case. The jailer and 
 his family were baptized at the hour of midnight in 
 the prison. "And he took them the same hour of the 
 night, and washed their stripes; and was baptized, he 
 and his, straightway.'''' 
 
 2. The baptism took place in the prison. "We have the 
 authority of the apostles that they did not go out of 
 the prison. Paul refused to leave the prison privily.
 
 The Mode of Baptism. 123 
 
 He demanded that the magistrates themselves should 
 take them out as publicly as they had put them in. Now, 
 who can believe that Paul had gone out to some river 
 at midnight — gone privily, secretly — and immersed 
 the parties and then slipped back into the prison, and 
 demanded a public and honorable discharge from the 
 prison after he had been already out? Can anyone 
 believe that Paul was capable of such deception as 
 this? The refusal of the apostles to go out privily 
 expressly implied that they had not been out the night 
 before. Their language, if they had already been out, 
 was based on concealment and equivocation. The 
 magistrates might have fairly replied: "With what 
 face can these men pretend that they will not go out 
 without formal and public dismissal, when they have 
 already gone out of their own accord, and are now in 
 prison only by voluntarily imprisoning themselves? " 
 No such hypocrisy can be charged against them; the 
 conclusion is inevitable that they had not been out of 
 prison-bounds. 
 
 3. Now, observe another fact: There was no tank or 
 cistern in the prison where immersion could be per- 
 formed. There is not the slightest ground for the 
 wild supposition that a Eoman prison was provided 
 with any thing like a baptistry. The public author- 
 ity that could thrust the innocent apostles, all bloody 
 with stripes, into the irons of a dark dungeon would 
 not likely provide baths for the comfort of their vic- 
 tims. The Romans were too cruel to mitigate the 
 sufferings of their prisoners. Besides, Philippi was 
 located in the very latitude of " Snowy Thrace," where 
 such things would not be needed. A bath or tank in 
 a Roman prison! As well expect to find a piano in
 
 124 The Methodist Armor. 
 
 the wigwam of a flat-headed Indian. There was a 
 baptism in the prison, but most clearly it was not by 
 immersion. To suppose that the jailer took his wife 
 and family out of bed at midnight, and went in search 
 of a river to find some suitable place to have them 
 immersed, is simply absurd. Therefore, the jailer 
 and his family were baptized in the prison, and hence 
 by sprinkling or pouring, as immersion would have 
 been impossible under the circumstances. 
 
 III. Baptism of Cornelius. 
 
 " While Peter yet spake these words, the Holy Ghost fell on all 
 them which heard the word. And they of the circumcision which 
 believed were astonished, as many as came with Peter, hecause that 
 on the Gentiles also was poured out the gift of the Holy Ghost. 
 For they heard them speak with tongues, and magnify God. Then 
 answered Peter, Can any man forbid water, that these should not 
 be baptized, which have received the Holy Ghost as well as we? 
 And he commanded them to be baptized in the name of the Lord. 
 Then prayed they him to tarry certain days." (Acts x. 44-48.) 
 
 Note. 
 The clear inference is that Cornelius and his house- 
 hold were baptized by pouring. The circumstances 
 prove this. " They went to no river, they are not said 
 to go down to any water, nor are we told that they had 
 a bath adapted for such a purpose in their house. 
 Peter's remark about forbidding water indicates that 
 it was to be brought to him for the purpose of admin- 
 istering this rite. And, above all, it should be noticed 
 that when the apostle saw the Holy Spirit descend- 
 ing upon them, he was reminded of what Christ had 
 said of John's baptizing with Avater. (Acts xi. 10.) 
 Whence this instantaneous recollection and associa- 
 tion of ideas, but from the fact that the mode of water
 
 The Mode of Baptism. 125 
 
 baptism was in form the same as that of the descent of 
 the Holy Ghost? Had either John or Peter baptized 
 by dipping, the narrative and the allusion would have 
 been grossly inconsistent, and calculated to mislead 
 the most devout and clear-headed student of inspira- 
 tion."— Rev. W. Thorn. 
 
 IV. The Baptism of the Three Thousand. 
 
 "Then Peter said unto them, Repent, and he baptized every one 
 of you in the name of Jesus Christ for the remission of sins, and 
 ye shall receive the gift of the Holy Ghost." " Then they that gladly 
 received his word were baptized ; and the same day there were added 
 unto them about three thousand souls." (Acts ii. 38, 41.) 
 
 Notes. 
 
 1. That they were all actually baptized on this day 
 is evident; and it is admitted by our opponents, who 
 assure us that baptism always preceded admission 
 into the visible Church. Now, supposing the twelve 
 apostles to have been engaged in this work, and sup- 
 posing immersion to have been the mode, it must have 
 been a most laborious, disagreeable, if not an imprac- 
 ticable undertaking to be accomplished in the courso 
 of five or six hours. It should be taken into the ac- 
 count, moreover, that at least twenty-four robing- 
 rooms and a dozen dipping-places must have been 
 obtained for the purpose. And if more agents assist- 
 ed, and lightened the labor of each, a proportionate 
 increase of both kinds of conveniences must have 
 been provided. 
 
 2. Now, in Jerusalem itself, there was neither a 
 river nor a fountain of water. Kedron was little 
 better than the common sewer of the city, and was 
 dry except during the early and latter rains. Siloam 
 was only a spring without the walls, not always flow
 
 1 20 The Methodist Armor. 
 
 ing, the contents of which were sometimes sold to the 
 people by measure; and the pools supplied by its puny 
 streams were either used for washing sheep and sim- 
 ilar purposes, rendering them unfit for ceremonial 
 lustrations, or they were the property of persons not 
 likely to lend them for washing apostate strangers in. 
 The water used for domestic purposes was obtained 
 from the rains of heaven and preserved in household 
 tanks, and, of course, was guarded with the utmost 
 care, and used with a rigid economy — it raining there 
 at only two seasons of the year. It may be further 
 mentioned that the fountain of Siloam "is the only 
 place in the environs of Jerusalem where the trav- 
 eler can moisten his finger, quench his thirst, and rest 
 his head under the shadow of the cool rock, and on 
 two or three tufts of verdure." (Lamartine.) That 
 the case was precisely similar in the time of the apos- 
 tles may be clearly proved by reference to the writ- 
 ings of Josephus, their countryman and contemporary. 
 
 CHAPTER VIII. 
 
 OBJECTIONS ANSWERED. 
 
 I. Buried with Him in Baptism. 
 
 "Know ye not that so many of us as were baptized into Christ 
 wore baptized into his death? Therefore, we are buried with hiiii 
 by baptism into death." (Rom. vi. 3, 4; Col. ii. 12.) 
 
 Our Baptist friends falsely assume that the bap- 
 tism referred to here means ritual or water baptism, 
 whereas it clearly refers to a spiritual baptism. 
 
 "Baptized into Christ" and "baptized in the name 
 of Christ " are two very distinct things. The former 
 means to be in the spirit of Christ, to be like Christ.
 
 Objections An steered. 127 
 
 to be in Christ as the branch is in the vine. As: 
 "For by one Spirit Ave are all baptized into one body;" 
 "For as many of you as have been baptized into 
 Christ, have put on Christ." These expressions mean 
 spiritual baptism — and not ritual or water baptism. 
 Wherever water baptism is meant the form of expres- 
 sion is, "In the name of the Father, and of the Son. 
 and of the Holy Ghost." And so the passage under 
 consideration says, "Baptized into Christ" and not in 
 the name of Christ. 
 
 The apostle argues that renunciation of sin is death 
 to sin; that as Christ died on the cross, so the old 
 Adam in man is crucified by renouncing sin. As 
 Christ was buried from the scenes of external nature 
 in the rock-tomb, so the Christian, in baptismal dedi- 
 cation, is buried from the world in Christ's body— 
 the Church. As Christ rose into a new life, so the 
 Christian rises into a new life of holiness. No ref- 
 erence whatever to the mode of baptism is found here. 
 It is the sound more than the sense that strikes our 
 Baptist brethren. 
 
 The Rev. W. Thorn says: "Mr. Robinson, the Bap- 
 tist historian, gives up the passage, justly observing 
 that Paul could not have referred to any thing like 
 an ordinary English interment, as the persons to whom 
 he wrote did not bury their dead, but burned them to 
 ashes. Other leading Baptist writers have admitted 
 that the original idea of burying is not the lowering 
 of a corpse into a grave, but casting earth upon it, 
 and thereby raising a barrow over it. Hence the en- 
 tire argument founded on these passages in favor of 
 dipping vanishes in a moment." 
 
 But supposing the reference had been to the en
 
 128 The Methodist Armor. 
 
 tombing of Christ, the analogy is essentially defect- 
 ive. His precious body was carried into a room hewn 
 out of a rock, and laid upon a side bench; a stone 
 being rolled not upon but against the door, which 
 was low and small. In this process there was not 
 the slightest resemblance to dipping a person under 
 water, no more than when the body of Dorcas was 
 carried up-stairs and laid upon a bed. And he must 
 be sadly at a loss for valid evidence in aid of immer- 
 sion who seizes on this allusion to uphold his practice. 
 As a spiritual resurrection, or a rising to newness 
 of life, is avowedly the result of this baptism, so, un- 
 questionably, a spiritual interment must be supposed 
 to precede it. In the same connection we are said to 
 be crucified with Christ, and planted together in the 
 likeness of his death. Surely, this can refer only to 
 a spiritual work in the soul, and therefore the burial 
 cannot be consistently regarded as an exception. Mr. 
 Maclean, a leading Baptist, says that in consequence 
 of our covenant union to Christ " we are so compre- 
 hended in and counted one with him as to have died 
 in his death, been buried in his burial, and raised 
 again in his resurrection." Here a physical simili- 
 tude is quite out of the question. Indeed, the pas- 
 sage literally translated conveys not the least idea of 
 such a resemblance: "As many of us as were baptized 
 unto Christ Jesus were baptized unto his death; there- 
 fore, we are buried with him (dia) through baptism 
 unto death." Besides, those who regard this gracious 
 renovation of soul as necessarily taking place at the 
 font, or being the legitimate result of water baptism, 
 and not as effected by the Holy .Ghost, independent 
 of that ordinance, will find it difficult to repel the
 
 Objections Answered. 129 
 
 charge of advocating the doctrine of baptismal re- 
 generation." 
 
 II. The Baptism of Christ. 
 "Following Christ into the water," "Going down 
 into the liquid grave," " Being buried with the Sav- 
 iour beneath Jordan's rolling waves," are clap-trap 
 words of much sound but of little sense. If you 
 .follow Christ strictly in baptism, you must wait till 
 you are thirty years old, for he was not baptized un- 
 til he had reached that age. What was the design 
 of Christ's baptism? Christ furnishes the answer: 
 "It becometh us to fulfill all righteousness." To ful- 
 fill righteousness is to be obedient to law. This was 
 not the moral law, but the law respecting the high- 
 priesthood. The baptism of Christ was the 'public, 
 formal inauguration and consecration of him to his 
 priestly ministry. He was just entering on the age 
 of thirty— the age at which the Levites began their 
 ministry and the rabbis their course of teaching. The 
 consecration of Aaron to the high-priesthood was by 
 trashing, anointing, and consecration. Observe how this 
 typical law was completely fulfilled by Christ: (1) He 
 was washed by baptism; (2) he was anointed by the 
 Holy Ghost; (3) and then consecrated to the priestly 
 office. Thus we see that Christ was "a High-priest;" 
 that he was "called of God" to this office as was Aaron; 
 that he was ordained and consecrated to the office of 
 "High -priest forevermore, that he might offer both 
 gifts and sacrifice for sins." 
 
 III. John Baptizing in Jordan. 
 1. It is believed that immersing persons in Jordau 
 was altogether impracticable.
 
 130 The Methodist Armor. 
 
 The Rev. W. Thorn says: "The baptizing spot hat 
 been visited and minutely examined by many intelli- 
 gent and credible travelers, who tell us that here " th* 
 river Jordan is of considerable width, the water tur- 
 bulent, the bottom rocky, the edges of the bank ab- 
 rupt, and the depth about six or seven feet close tc 
 the shore." Volney says, " Its breadth between the twc 
 principal lakes, in few places, exceeds sixty or eighty 
 feet, but its depth is about ten or twelve." Monro says, 
 " The river here, at the baptizing spot, forms an an- 
 gle, etc.; the width of it might be thirty-five yards, 
 and the stream was running with the precipitous fury 
 of a rapid; the bank was steep, shelving off abruptly 
 into deep water." Thompson says, "It is exceeding 
 deep, even at the edge of the inner bank." Dr. Shaw 
 computes it " about thirty yards broad, and three yards 
 in depth." Chateaubriand found the Jordan to be 
 "six or seven feet deep- close to the shore." 
 
 2. Judging, then, from the places chosen, and the 
 fonts constructed for immersion by our opponents, 
 and indeed from the nature of the case (unless men 
 and women in John's time were twice as tall as at the 
 present day!), I contend that dipping persons in the 
 Jordan was altogether impracticable, and unhesitat- 
 ingly conclude that they were only affused, or sprink- 
 led, with the water of it. 
 
 3. That John's baptism was not by immersion is 
 clear from the vast number baptized by him. Dr. 
 Hibbard proves that the population of Palestine at 
 the time of John's ministry could not be less than 
 six million. Now, the Bible says: "There went out 
 unto him all the land of Judea, • and they of Jerusa- 
 lem, and all the region round ab-Mit Jordan, and were
 
 Objections Answered. 131 
 
 all baptized of him in the river Jordan, confessing 
 their sins." Dr. Hibbard contends that "Jerusalem, 
 all Judea, and the region round about Jordan " must 
 mean the larger part of the population — and puts the 
 number baptized at three million — half of the popu- 
 lation. John's ministry lasted only about ten months. 
 He allows six hours a day and six days in the week 
 for baptizing, and upon this calculation shows that 
 John had to baptize two thousand and tiro hundred each 
 hour. And this calculation shows the utter impossi- 
 bility of it being done by immersion. 
 
 Whatever may have been the mode of John's bap- 
 tism, one thing is certain — that is, John's baptism was 
 not the Christian baptism. 
 
 1. He did not baptize in the name of the Holy 
 Trinity. And this is essential to Christian baptism. 
 "Go ye, therefore, and teach all nations, baptizing 
 them in the name of the Father, and of the Son, and of 
 the Holy Ghost:' 
 
 2. John's baptism was not initiatory into the Church. 
 It did not admit them into the Old Testament Church, 
 since those who received it (being Jews) were already 
 members of that Church by circumcision. It did not 
 admit them into the Christian Church, since that 
 Church had not been established. Just before the 
 day of Pentecost the members of the Christian Church 
 numbered only "about one hundred and twenty:* Now, 
 of course John had baptized thousands before this, 
 and if his baptism had admitted them into the Chris- 
 tian Church, the count would have been tens of thou- 
 sands instead of "one hundred and twenty:* The fact 
 is, the Christian Church was not instituted till aftei 
 John's death.
 
 132 The Methodist Armor. 
 
 3. It is rendered still more evident from the fact 
 that Paul re-baptized certain persons at Ephesus, who 
 had received John's baptism. (Acts xix. 5.) 
 
 IV. Bapto and Baptidzo. 
 
 The argument of the immersionists is: "My posi- 
 tion is that baptidzo always signifies to dip, never express- 
 ing any thing hut mode." — Dr. Carson. 
 
 The hinge on which the whole argument turns is 
 that the classic meaning of the terms bapto and bap- 
 tidzo is always but one thing — to dip, immerse. Can 
 this be established? No. Let us see. "Dr. Dale (a 
 learned divine of England) renders bapto dip fourteen 
 times; dye, fourteen times; imbue seven times; tem- 
 per, one time; stain, one time; wash, four times; 
 moisten, two times; wet, one time — forty-seven. Of 
 these forty-seven cases, as rendered by him, we have: 
 (1) thirty-three against fourteen for dip; (2) in no case 
 was there an immersion, L e., sinking." — Dr. Ditzler. 
 
 Dr. Ditzler, in his new work on Baptism, gives the 
 following cases: 
 
 1. Of a frog pierced and slain, Homer says: "He 
 fell without even looking upward, and the lake (ebap- 
 toto) was tinged with blood." Anybody knows that 
 the lake could not possibly be immersed in the blood 
 of a frog, but that the blood of the frog tinged the 
 water with a red color. 
 
 2. Hippocrates, a Greek scholar, says of a dyeing 
 substance: "When it drops upon garments they are 
 (baptetai) dyed, or stained." Here we see that immer- 
 sion is out of the question. 
 
 3. Aristophanes, speaking of an old comic writer, 
 says: "Smearing himself (baptomenos) with frog-
 
 Objections Answered. 133 
 
 colored paint." Here the term cannot mean dip or 
 plunge. 
 
 4. Aristotle, speaking of a coloring substance, says: 
 "Being pressed, it moistens (baptei) and dyes the 
 hand." No immersion here. 
 
 5. Plutarch says: "Thou mayest be bathed (bap- 
 tized), but it is not permitted thee to go under the 
 water." 
 
 6. Clemens Alexandrinus says of a penitent: "He 
 was baptized a second time with, tears." Could a man 
 be immersed literally in his own tears? An utter 
 impossibility. 
 
 We see now, without quoting more instances, that 
 bapto and baptidzo do not always and uniformly mean 
 to dip, plunge, or immerse; and therefore the immer- 
 sional theory completely breaks down. 
 
 Let the reader observe the distinction between sacred 
 and secular meaning of words. Words change their 
 meaning in the course of time. In the Greek lan- 
 guage the word presbyter meant simply " an old man; " 
 in the Bible the same word means a 'preacher, old or 
 young. Timothy, though young in age, was a pres- 
 byter in the Church. In the old Greek language a 
 pastor meant "a keeper of sheep;" in the Bible it 
 signifies a man in charge of a church. Deipnon in 
 Greek meant a sumptuous and royal feast; in the 
 Bible it signifies the Lord's Supper. Ekklesia in 
 Greek meant a political assembly; in the Bible it is 
 translated a church. It follows conclusively that 
 if baptidzo did mean in the Greek classics to dip, 
 or immerse, it proves nothing unless it can be 
 shown that it means the same thing in the New Tes- 
 tament.
 
 131 The Method id Armor. 
 
 The conclusion of the whole matter, to which wo 
 come, is: 
 
 1. There is nothing in the history of John's bap- 
 tism, nothing in the practice of the apostles, nothing 
 in the miscellaneous allusions to baptism in the Epis- 
 tles, nothing in the meaning of the word baptize, to 
 authorize the belief that any particular mode of baptism 
 is essential to the validity of this rite. 
 
 2. While it cannot be determined with absolute cer- 
 tainty whether sprinkling, pouring, or immersion was 
 the mode of baptism practiced by the apostles, im- 
 mersion is the least probable of the three, most inconven- 
 ient, and the least expressive of Holy Ghost baptism. 
 
 3. To require immersion in order to admission into 
 the Church is contrary to the teaching of the Bible, 
 and to " teach for doctrine the commandments of men." 
 And to exclude pious Christians from the Lord's ta- 
 ble because they have not been immersed is narrow- 
 hearted bigotry. 
 
 4. Baptism is enjoined upon all nations, and pour- 
 ing is adapted to all climates, but immersion is not. 
 How could immersion be performed in those coun- 
 tries where, for six months in the year, every pond, 
 river, and ocean is converted into solid ice? 
 
 5. Baptism by sprinkling can be performed on per- 
 sons who profess religion on a dying-bed, but immer- 
 sion cannot. 
 
 G. Baptism by pouring comports with decency and 
 piopriety, but does immersion?
 
 Infant Baptism. 135 
 
 CHAPTER IX. 
 
 INFANT BAPTISM. 
 
 I. Infant Baptism as Taught in the Old 
 Testament. 
 
 In tracing back the history of the Jewish Church, we 
 find that infants were members of that Church. 
 
 1. This right of infant membership was established 
 when that Church was organized. " Every man-child 
 among you shall be circumcised." " He that is eight 
 days old shall be circumcised." "The uncircumcised 
 shall be cut off from his people." 
 
 2. The door through which children entered into 
 the Old Testament Church was circumcision. 
 
 3. The visible Church of God has always been the 
 same. The Christian Church to-day is the Old Tes- 
 tament Church purged from the apostate Jews. And 
 around this purged Old Testament Church, as a nu- 
 cleus, the New Testament Church was formed. John 
 the Baptist said of Christ: "Whose fan is in his 
 hand, and he will thoroughly purge his floor [the 
 old Church], and gather his wheat [those remaining 
 true] into the garner." 
 
 The good olive-tree representing the Church of the 
 Jews was not p'lucked up and a new one planted in 
 its place. 
 
 Proof. — " Boast not against the branches. But if thou boast, thou 
 iiearcst not the root, but the root thee. Thou wilt say then, The 
 branches were broken off; that I might be grafted in. Well; be- 
 cause of unbelief ihey were broken off, and thou standest by faith. 
 He not high-minded, but fear; for if God spared not the natural 
 Itrancheb, rake heed lest he also s;>are not thee. . . . For if thou wer*
 
 136 The Methodist Armor. 
 
 cul out of the olive-tree which is wild hy nature, and wert graft e<i 
 contrary to nature into a good olive-tree; how much more shall 
 these, which be the natural branches, be grafted into their own 
 olive-tree?" (Rom. xi. 18-21, 24.) 
 
 Kemakks. — By the "good olive-tree" Paul can 
 mean nothing but the Jewish Church. And what 
 does he say about it? Was this gobd olive-tree 
 plucked up by the roots? No. He asserts the con- 
 tinuance of the good olive-tree in life and vigor. The 
 unbelieving Jews as worthless branches were cut off, 
 while the believing Gentiles are being grafted into 
 the fatness of the tree. But mark that the trunk of 
 the good old olive-tree remains the same. The in- 
 grafted Gentile partakes of the root and fatness of 
 the olive-tree. It certainly was not cut down, nor 
 rooted up, but is still flourishing in great beauty and 
 fruitfulness. But furthermore the apostle, in the 
 light of prophecy, foresees the restoration of the 
 Jews. "These," says he, "the natural branches, shall 
 be grafted in again — shall be grafted into their own 
 olive-tree." When the Jews come into the Christian 
 Church now existing, they will come into their own 
 Church. But how could this be unless the Church 
 be essentially the same under the old and new dis- 
 pensations? 
 
 4 The right of infant membership existing in the 
 Church has never been repeated. It stands intact to- 
 day. No change has occurred. No proclamation has 
 been made repealing the law of infant membership. 
 And it is a well-known fact that a law once passed 
 remains in force until formally repealed. 
 
 Now, as infants were members of the Jewish 
 Church, and as the gospel Church is but a contin- 
 uance of the Jewish, and no repeal of this law of
 
 Infant Baptism. 137 
 
 infant membership having taken place, the conclu- 
 sion is inevitable that the right of infant membership 
 remains intact. 
 
 5. Circumcision, with other forms of the Jewish 
 Church, gave way to baptism in the Christian Church. 
 Baptism, like circumcision, is an initiatory rite of 
 admission into the visible Church. As circumcision 
 was the gate for the Jew and the Gentile proselyte 
 into the Jewish Church, so baptism is the door into 
 the Christian Church. Again, baptism, like circum- 
 cision, is a solemn dedication to God's service. Once 
 more, baptism, like circumcision, is a sign and seal 
 of God's covenant. The children of believers hold a 
 similar relation to the Christian Church, as the Jew- 
 ish children did to the Jewish Church; the former 
 entering the Church by baptism, the latter by cir- 
 cumcision. 
 
 II. Christ's Kecognition of Infant Membership 
 
 Proofs. — " Then were there brought unto him little children, that 
 he should put his hands on them, and pray; and the disciples re- 
 buked them. But Jesus said, Suffer little children, and forbid them 
 not, to come unto me; for of such is the kingdom of heaven. And 
 he laid his hands on them and departed thence." (Matt. xix. 13-15.) 
 "And they brought unto him also infants, that he would touch them ; 
 but when his disciples saw it, they rebuked them. But Jesus called 
 them unto him, and said, Suffer little children to come unto me, and 
 forbid them not; for of such is the kingdom of God. Verily, I say 
 unto you, Whosoever shall not receive the kingdom of God as a lit- 
 tle child, shall in no wise enter therein." (Luke xviii. 15-17.) 
 
 " Suffer little children to come unto me, . . . for of 
 such is the kingdom of God." What is the meaning oi 
 kingdom of God? The kingdom is sometimes used to 
 signify the visible Church on earth. " The kingdom 
 of heaven is like unto a net that was cast into the sea
 
 133 The Methodist Armor. 
 
 and gathered of every kind." (Matt. xiii. 47.) Then 
 again, it is used to mean the Church of God in a state 
 of glory. " Now this I say, brethren, that flesh and 
 blood cannot inherit the kingdom of God." If we 
 take the first meaning, then the passage would read: 
 For of such is the visible Church, or, Such belong to 
 the Church on earth. The Church was then the Old 
 Testament Church. The day of Pentecost had not 
 come when the Christian Church came of the old 
 into the new. These children being the children of 
 Jewish parents had been introduced into that Church 
 by circumcision. They were then members of that 
 Jewish Church. Hence he says such are members of 
 the Church — of the kingdom of God. Or, let us take 
 the other meaning — that the kingdom of God means 
 the heavenly state. Then, it teaches that all children 
 are born into a salvable state. The atonement of 
 Christ puts them in a state of salvation. All believe 
 that children dying in infancy are saved. They are 
 then in a salvable state. If they have then the moral 
 state of salvation, we think it is right to give them 
 the sign of that state. Baptism is an outward sign 
 of an inner grace. You say when a man is born of 
 the Spirit he is in a state of salvation, and is a fit 
 subject for baptism. Having saving grace, the thing 
 signified, you give him the sign of it. That is your 
 reason for baptizing adults. For the same reason 
 we baptize children. The Bible authorizes us to 
 baptize all persons who are Jit subjects, be they in- 
 fants or adults. The moral state decides the ques- 
 tion of baptism, and not ages or classes of persons. 
 If a grown person be a fit subject, or if a child be a 
 fit subject, baptize him. And for this reason it is
 
 Infant Baptism. 139 
 
 not necessary to have an express command to baptize 
 infants. There is no command to baptize persons 
 ten, twenty, fifty, or one year old. The authority is 
 to baptize all who are fit subjects of the kingdom, 
 young or old. 
 
 We are shut up to one of two conclusions — either 
 infants are not fit to go to heaven, or admit their fit- 
 ness for baptism. For if you admit their fitness for 
 heaven, that implies that they have saving grace, and 
 saving grace is universally conceded to be the ground 
 of baptism. We must believe then either the horrid 
 doctrine of infant damnation or the doctrine of in- 
 fant baptism. 
 
 III. The Apostles Preached the Doctrine of 
 Infant Church-membership. 
 
 Peter in his Pentecostal sermon expressly declared, 
 "The promise is unto you and your children.'" The 
 promise referred to is that which is contained in the 
 Abrahamic covenant. Never was there a better time 
 for Peter to declare the repeal of the law requiring 
 the children to be brought into the Church than this. 
 If that law had been repealed, now that they were 
 passing out of the old into the new Church, Peter, 
 it seems to me, would have said: "Repent and be 
 baptized, .... for the promise is unto you, but your 
 children are excluded under the new dispensation." 
 But he said, " The promise is unto you and your chil- 
 dren." Christ had commanded him before, "Feed my 
 lambs," and he knew what he was talking about. 
 
 IV. Family Baptisms. 
 
 Proofs. — "And a certain woman named Lydia, a seller of purple, 
 of the cit3' of Thyatira, which worshiped God, heard us; whosp
 
 140 The Methodist Armor. 
 
 heart the Lord opened, that she attended unto the tilings which 
 were spoken of Paul. And when she was baptized, and her house- 
 hold, she besought us, saying, If ye have judged me to be faithfirt 
 to the Lord, come into* my house, and abide there. And she con- 
 strained us." (Acts xvi. 14, 15.) 
 
 Notice, nothing is said about her family exercising 
 any religious duty, but it is said of her, " The Lord 
 opened her heart, and she attended to the things 
 spoken by Paul." As an adult person, she repented 
 and believed. And as nothing is said about her family 
 repenting and believing, but that they were baptized, 
 the inference is that her family consisted of children 
 too young to believe, and that they were baptized on 
 the faith of the mother. 
 
 The Jailer's Family. 
 
 "And they said, Believe on the Lord Jesus Christ, and thou shalt 
 be saved, and thy house. And they spake unto him the word of the 
 Lord, and to all that were in his house. And he took them the 
 same hour of the night, and washed their stripes; and was bap- 
 tized, he and all his, straightway." (Acts xvi. 31-33.) 
 
 The term ''household," in the ordinary sense, in- 
 cludes all the children in a family. When it is said, 
 "Joseph nourished his father and his brethren, and 
 all his father's household, with bread, according to 
 their families" little children are included. "When 
 the industrious mother is described as "looking well 
 to the ways of her household," the term includes her 
 children; for it is said, "Her children rise up and 
 call her blessed." 
 
 Many attempts have been made to prove that there 
 were no children in these families, but all such at- 
 tempts are vain. The probabilities are against all 
 such reasoning. Besides these families, Paul bap- 
 tized "the household" of Stephanas. As households
 
 Infant Baptism. 141 
 
 or families generally include children, we have no right 
 to exclude them from these mentioned in the Bible. 
 " Who can believe that not one infant was found in 
 all these families, and that Jews accustomed to the 
 circumcisions, and Gentiles accustomed to the lustra- 
 tion of infants, should not have also brought them to 
 baptism?" — Bencjel. "The practice of infant baptism 
 does not rest on inference, but on the continuity and 
 identity of the covenant of grace to Jew and Gentile, 
 the sign only of admission being altered." — Afford. 
 
 The apostolic practice was that of baptizing entire 
 families. That is certain. Now, if modern preachers 
 follow them, they will baptize entire families; and if 
 they go on in doing so, it is certain that they will 
 baptize infants, for the continued practice of bap- 
 tizing entire families will necessarily result in the 
 baptism of infants. To follow apostolic example is 
 to baptize entire families, and the continued practice 
 of baptizing entire families is to baptize infants. 
 Historical Statement. 
 
 "From the year 400 A.D. to 1150, no society of 
 men in all the period of seven hundred and fifty 
 years ever pretended to say that it was unlawful to 
 baptize infants. Irenaeus, who lived in the second 
 century, declares expressly that the Church learned 
 from the apostles to baptize children." — Watson. So 
 far as history afibrds any light, the baptism of chil- 
 dren was practiced down to the eleventh century. 
 About 1130, a body of Christians called Waldenses 
 entertained the idea that infants were incapable of 
 salvation, and therefore rejected infant baptism. 
 About 1520, the Anabaptists renewed this objection, 
 which the Baptists took up and stoutly maintain.
 
 142 The Methodist Armor. 
 
 Since the Reformation of Luther, by far the greater 
 portion of Christians have believed and practiced the 
 baptism of infants. The number of Christians in the 
 whole world is put down by Prof. Schem at four hun- 
 dred and eighteen million; all of these — except about 
 four million belonging mainly to the Baptist Cnurch 
 — believe in and practice infant baptism. 
 
 Objections. 
 
 It is asked, " What is the benefit of baptism to 
 children?" "What does the child know about it?" 
 But don't you see that these objections bear just as 
 hard against circumcision instituted by God as 
 against infant baptism? What was the benefit of 
 circumcision to children only eight days old? What 
 did these infants know about it? We answer, God 
 saw benefit in it, else he would not have command- 
 ed it. 
 
 Again, the stale and standing objection is, " There 
 is no express command for infant baptism." But 
 there is a command for circumcision in the Old Tes 
 tament, and baptism takes the place of circumcision 
 But waiving this point, will you show an express 
 command for admitting women to the communion- 
 table? There is none. There is no command requir- 
 ing baptism as a prerequisite to the communion, yet 
 a certain Church acts as though there was. There 
 is not a remote hint — much less a command — in the 
 Bible authorizing the practice of close communion, yet 
 the very Church that objects to infant baptism be- 
 cause there is no express "Thus saith the Lord," 
 rigidly enforces the law of close communion without 
 a single hint of Bible authority for so doing.
 
 Government of the Church. 143 
 
 CHAPTER X. 
 
 GOVEENMENT OF THE CHURCH 
 
 I. The General Conference. 
 The supreme government of the Church is rested 
 in the General Conference. It is a law-making body. 
 It is composed of the Bishops of the whole Church, 
 and of ministerial and lay delegates who are elected 
 by the several Annual Conferences. The clerical 
 members of each Annual Conference elect one rep- 
 resentative of their number for every twenty-eight of 
 the whole body. An equal number of lay delegates 
 is then elected by the lay members. 
 
 The Business of the General Conference. 
 
 1. The election of Bishops when deemed necessary. 
 
 2. To create and readjust the boundaries of the An 
 nual Conferences. 
 
 3. To revise the laws and rules of the Discipline. 
 
 4. To superintend the interest of Foreign Missions. 
 
 5. To elect officers to conduct the business of the 
 general Publishing House. 
 
 These items embrace the leading matters of the 
 General Conference work. That body, however, has 
 full powers to make rules and regulations for the 
 Church, under the following restrictions: (1) They 
 cannot change the Articles of Religion, or the stand- 
 ards of doctrine; (2) cannot change certain ratio of 
 Annual Conference representation; (3) cannot destroy 
 the episcopacy; (4) cannot change the General Kule a 
 of the Unit3d Societies; (5) cannot destroy the privi 
 leges of trial as prescribed in Discipline; (fi) canno*
 
 1A4 The Methodist Armor. 
 
 appropriate the produce of the Publishing House 
 otherwise than specified in Discipline. No change 
 can be made in reference to the subjects protected 
 by the Eestrictive Eules except by a majority of tiro- 
 thirds of the General Conference, and the concurrence 
 of three-fourths of the members of the several Annual 
 Conferences. Our Articles of Keligion and doctrinal 
 standards cannot be revoked or altered even by such 
 a large vote as the above. The General Conference 
 meets once in four years, its sessions lasting about 
 four weeks, and is presided over by the Bishops, each 
 one presiding in turn, a day at a time. 
 
 The lay delegates appeared for the first time in the 
 General Conference in 1870, the General Conference 
 of 1866, having recommended it, and the Annual Con- 
 ferences having concurred, it became a law and took 
 effect in 1870. The introduction of the lay element 
 into the General Conference puts the actual govern- 
 ment of the Church equally into the hands of the 
 laymen and the ministry. It is the only law-making 
 power in the Church, the Annual Conferences being 
 only administrative and judicial. " The General Con- 
 ference carries out its laws through an executive ar- 
 rangement consisting of the Bishops and presiding 
 elders. By their agency, it exercises a general su- 
 perintendence over the Church." 
 
 II. Annual Conferences. 
 
 I. The ministers within certain boundaries assem- 
 ble each year, and this meeting is called an Annual 
 Conference. It is composed of all the itinerant min- 
 isters in full connection, and of four lay delegates 
 (one of whom may be a local preacher) from each
 
 Government of the Church. 145 
 
 presiding elder's district. The lay members have 
 equal rights with the ministerial, "to participate in 
 all the business of the Conference, except such as 
 involves ministerial character." The Bishops, by 
 virtue of their office, are presidents of the Annual 
 Conferences. In the absence of a Bishop, a presi- 
 dent is elected by the Conference. The Bishop pre- 
 siding, after careful consultation with the presiding 
 elders, appoints annually each minister to his field 
 of labor. 
 
 2. The Business of the Conference. — The principal 
 items of business are the following: (1) To receive 
 from each pastor a report of his year's work; (2) to 
 admit candidates for pastoral work on trial, or into 
 full connection; (3) to inquire into the life and ad- 
 ministration of each pastor; (4) to try any who may 
 be accused of immorality or heterodoxy; (5) to exam- 
 ine into the qualifications of candidates for deacon's 
 and elder's orders, and elect the same to such orders ; 
 (6) to inaugurate measures to promote the work of 
 missions, Sunday-schools, and education, within the 
 boundaries of the Conference; (7) to distribute the 
 collected funds for the relief of the worn-out minis- 
 ters, and the widows or orphans of the deceased min- 
 isters who died members of the Conference; (8) the 
 appointment of the preachers. Whatever may be the 
 size and number of the Conferences, they are all or- 
 ganized on the same plan and governed by the same 
 laws. There are thirty-eight Conferences in the M. 
 E. Church, South. 
 
 III. District Conferences. 
 1. A District Conference is held annually in each 
 presiding elder's district. It is composed of all thp 
 
 10
 
 146 The Methodist Armor. 
 
 traveling and local preachers within the bounds of the 
 district, and a certain number of laymen from each 
 pastoral charge, which number is fixed by each An- 
 nual Conference. The presiding elder is the presi- 
 dent unless a Bishop be present. 
 
 2. The Business of this Conference.— (1) It is the duty 
 of this Conference to inquire respecting the spiritual 
 condition of each pastoral charge, and as to the attend- 
 ance of the people upon the ordinances and social meet- 
 ings of the Church; (2) to inquire respecting new 
 fields for establishing missions, and what existing mis- 
 sions ought to be raised to circuits; (3) to inquire if 
 the collections for Church purposes are properly at- 
 tended to, and as to the comfortableness of churches 
 and parsonages; (4) to inquire into the condition of 
 Sunday-schools, manner of conducting them, and adopt 
 suitable measures for insuring success, and also as to 
 the educational enterprises of the district, and take a 
 general oversight of all the temporal and spiritual 
 affairs of the district, subject to the provisions of the 
 Discipline; (5) to elect four lay delegates — one of 
 whom may be a local preacher — to the ensuing An- 
 nual Conference; (6) these Conferences give promi- 
 nence to preaching, prayer-meetings, love-feasts, and 
 revival exercises. 
 
 IV. The Quarterly Conference. 
 The Quarterly Conference is an official meeting held 
 four times a year, for the purpose of transacting the 
 business of each one of the pastoral charges. It is 
 composed of the pastor in charge, the local preach- 
 ers, exhorters, stewards, trustees, class-leaders, super- 
 intendents of Sunday-schools, and secretaries of the 
 Church Conferences. The presiding elder — in his
 
 Government of the ChurcJu 147 
 
 absence the preacher in charge — is president of the 
 meeting. He also appoints the times of holding the 
 meetings, signs the records, and decides all questions 
 of law. 
 
 Its business. (1) It takes account of the temporal 
 and spiritual welfare of the church; (2) elects trust- 
 ees, stewards, superintendents of Sunday-schools; (3) 
 licenses persons to preach or exhort; (4) tries local 
 preachers when accused, and is a court of appeal to 
 laymen tried in the church ; (5) recommends suitable 
 persons to join the Annual Conference, and such local 
 preachers as desire deacon's or elder's orders. 
 
 The minutes of this Conference must be regularly re- 
 corded, signed, and preserved. All ministers of every 
 office and grade must first be licensed by a Quarterly 
 Conference. None can get into the Annual Confer- 
 ence, except they be recommended by it. The func- 
 tions of this body are organic; its work is executive 
 and judicial, and is closely related to the order and 
 prosperity of the Church. It is the great wheel mov- 
 ing the business machinery of each circuit, station, 
 and mission, and is indispensable to our system. 
 
 V. The Church Conference. 
 
 This is a meeting of each society in a pastoral charge. 
 The pastor is president; a secretary is elected to note 
 the proceedings; the roll of members is called. All the 
 members of the society have a right to participate in 
 the meeting. It is a kind of mass-meeting of that 
 particular church. 
 
 The object of the meeting is to lay before all the mem- 
 bers reports, (1) of the pastor as to the state of his 
 work; (2) of the class-leader; (3) of the superintend- 
 ent of the Sunday-school; (4) of the stewards.
 
 118 The Methodist Armor. 
 
 The meeting further inquires into what is being 
 done for the relief of the poor, for the cause of mis- 
 sions, for the circulation of our religious literature, 
 and any other matter that may advance the good of 
 the church. The meeting " may strike off the names 
 of any who, on account of removal or other cause, have 
 been lost sight of twelve months: provided, however, 
 that if such member appears and claims membership, 
 he may be restored by a vote of the meeting." 
 
 The information given by the above reports is de- 
 signed to enlist the energies of the whole church in 
 its local work of benevolence and spiritual enterprise. 
 The main end of the Church Conference is to put every 
 member to work for the cause of Christ. 
 
 CHAPTER XI. 
 
 CHURCH OFFICERS. 
 
 In the Ministry: Bishops, Presiding Elders, Pastors, 
 Local Preachers. 
 
 I. Bishops. 
 Bishops are constituted by the election of the Gen- 
 eral Conference and the laying on of the hands of 
 three Bishops. Their duties are: (1) To preside in 
 the General and Annual Conferences; (2) to make the 
 appointments of the preachers; (3) to form the dis- 
 tricts, circuits, and stations; (4) to ordain Bishops, eld- 
 ers, and deacons; (5) to decide questions of law; (6) to 
 prescribe a course of study for young ministers; (7) 
 to change preachers in the interval of Conferences 
 whenever necessary; (8) to travel through the Connec- 
 tion at large and oversee the temporal and spiritual 
 welfare of the whole Church. The episcopacy of
 
 Church Officers. 149 
 
 Methodism is not diocesan, like that of the Protest- 
 ant Episcopal Church, but is coextensive with the ter- 
 ritory of the Church at large. It differs from the 
 Episcopal Church, mainly, in not claiming apostolic 
 succession. Methodist Bishops have neither legisla- 
 tive nor voting power in the Conferences. They, ac- 
 cording to our theory, are elders as to ministerial 
 order, and episcopal as to the high office of general 
 superintendency. Our moderate episcopacy does not 
 claim any divine right for its existence, but affirms that 
 no specific form of Church polity is prescribed in the 
 New Testament, and therefore the Church is free to 
 adopt such a form as in its judgment will best pro- 
 mote the cause of Christ. We claim that our episco- 
 pacy preserves the unity of the Church, is itself a con- 
 nectional bond, and serves to strengthen and maintain 
 all other bonds by Avhich the several churches are 
 united in one great connectional Communion. It is 
 the most efficient agency in distributing ministerial 
 talents over the world. So far as human wisdom is 
 competent to judge, it is the most effective form of 
 Church government known among men. 
 
 The distinction between the non-Episcopal branches 
 of Methodism and the Episcopal is clearly marked. 
 Wherever Methodism has abandoned the episcopacy 
 and the presiding eldership, the connectional bonds 
 have been loosened, difficulties have arisen, and serious 
 losses have been sustained. " English Methodists have 
 failed to hold their affiliated Conference, and one after 
 another seeks distinct government." The non-Episco- 
 pal Methodist Churches, both of America and England, 
 have not prospered so abundantly as the Episcopal 
 Methodist Churches in the two countries named- The
 
 L50 The Methodist Armor. 
 
 vast superiority in numbers of American Methodism 
 over that in England is attributable mainly to our epis- 
 copal form of government. Dr. Dixon, one of the lead- 
 ing Wesleyan ministers, said, "We must look to 
 American Methodism to find the model Church of Mr. 
 
 Wesley." 
 
 II. Presiding Elders. 
 
 The presiding elder is appointed by the Bishop, 
 and is put in charge of a district having from twelve 
 to twenty pastoral charges in it. 
 
 No class of ministers in the Methodist economy 
 fill a more important position than the presiding eld- 
 ers. This will appear when we consider: 
 
 First. Their broad field of ministerial usefulness. 
 They preach over the widest scope of territory, to the 
 largest congregations of appreciative hearers, and un- 
 der the most inspiring circumstances. Quarterly- 
 meeting occasions have always been, among Method- 
 ists at least, the most attractive and fruitful of good 
 results. There is usually the fullest attendance of 
 the members of the particular church where these 
 meetings are held, and also official brethren of other 
 churches. And furthermore, it is the privilege of 
 the presiding elders to preach to such congregations 
 almost every Sunday in the year. And on such oc- 
 casions they preach their select, most powerful and 
 impressive sermons. The field of ministerial useful- 
 ness, then, opened to the presiding elders is vastly 
 superior to that of other preachers. In the light of 
 these facts, it seems strange to hear the question 
 asked— as it is sometimes—" What is the use of pre- 
 siding elders?" If, as it is conceded cheerfully, the 
 pastors of stations and circuits deserve to be well pai<L
 
 Church Officers. 151 
 
 highly esteemed, and dearly loved because of their 
 ministerial usefulness, then the presiding elders have 
 a higher claim for the same benedictions of the people. 
 
 Secondly. The official duties of the presiding elder 
 are many and weighty, and for the information of the 
 people it may be well for us to specify. The duties 
 of the presiding elder are: (1) To travel through his 
 district in order to preach and oversee the spiritual 
 and temporal affairs of the Church; (2) to take charge 
 of all the preachers in his district in the absence of the 
 Bishop; (3) to change, receive, and suspend preachers 
 in his district during the intervals of the Conferences; 
 (4) to hold four Quarterly Conferences in each pastoral 
 charge during the year; (5) to decide all questions of 
 law which may come up in the regular business of the 
 Quarterly Conference; (6) to see that every part of the 
 Discipline is enforced in his district, etc.; (7) if any 
 preacher dies, or leaves his work, the presiding elder, 
 as far as possible, fills his place with another; (8) he 
 is ex officio president of the District Conference in the 
 absence of the Bishop. There are some other minor 
 duties not mentioned, but we have specified enough 
 to show the importance of this office. 
 
 Thirdly. One of the most important functions of 
 the presiding eldership is the relation it holds to the 
 Bishop in making the appointments of the preachers. 
 Every appointment must be made with a thorough 
 knowledge of the qualifications of the preacher ap- 
 pointed and the demands of the work to which he is 
 appointed; and the Bishop can get such knowledge 
 only through the presiding elders. The presiding eld- 
 ers, then, must see and hear for the Bishop, and speak 
 for the people and the preachers, in the matter of ap-
 
 152 The Methodist Armor. 
 
 pointments. As they have traveled through all thw 
 field, and watched carefully the work of each pastor 
 and wants of each charge, they are admirably well 
 prepared to represent the wants of the people and the 
 claims and adaptation of the preachers; so their ad- 
 vice becomes essential to the Bishop in order that his 
 appointments may be judiciously made. They are mid- 
 dle-men, and, like all men occupying such a position, 
 they are likely to be blamed, though they may have 
 done their best both for the people and the preachers. 
 There is no work so carefully and prayerfully done as 
 making the appointments of the preachers. 
 
 III. Pastoks. 
 
 The preacher in charge of work is one who has the 
 pastoral care of a station, circuit, or mission, by the 
 appointment of the regularly constituted authority of 
 the Church. He may be an elder, deacon, or an un- 
 ordained preacher on trial, or a local preacher em- 
 ployed by the presiding elder. His duties are: (1) 
 To preach; (2) to receive, try, and expel members con- 
 victed of immorality; (3) to appoint class-leaders; (4) 
 to see that the sacraments are duly observed; (5) to 
 hold quarterly-meetings in the absence of the pre- 
 siding elder; (6) to report to the Quarterly Conference 
 the general condition of his work; (7) to promote all 
 benevolent collections of the Church; (8) to report the 
 number and state of the Sunday-schools. 
 
 Pastors are represented in the Bible as having " a\i- 
 thority " and "rule " over the churches. " Obey them 
 that have the rule over you." They are to "preach 
 the word," to " teach, baptize, to feed the Hock." They 
 aie sometimes called "elders," because of their over-
 
 Church Officers. 153 
 
 sight; called "pastors," because of their watch-care; 
 " ministers," because of the services rendered; " watch- 
 men," because of their wide-awake vigilance; " embas- 
 sadors," because of their authority to effect peace be- 
 tween God and man. The three functions of preach- 
 ing the word, watching over the congregation, and 
 ruling in the congregation by the exercising of disci- 
 pline, are clearly laid down in the New Testament. 
 The responsibility of all these rests upon the pastor. 
 
 IV. Local Peeachees. 
 
 Local preachers are constituted by the authority of 
 the Quarterly Conference, and are amenable to that 
 body. They must come before that body properly 
 recommended by the individual church of which they 
 are members. Such applicants are licensed to preach 
 when, on examination, the Conference is satisfied that 
 they have gifts, graces, and usefulness. Local or lay 
 preachers began with the early years of Methodism. 
 They have always been a powerful arm in the Method- 
 ist work. They support themselves by secular labor, 
 and preach in their neighborhood on Sundays, and 
 render a very valuable service to the Church. Philip 
 Embury, Captain Webb, and Eobert Strawbridge, 
 three local preachers, founded Methodism in Amer- 
 ica, and their successors have planted it in the new 
 States of the West. Throughout the entire range of 
 the Methodist Connection the local preachers are still 
 an effective and faithful body of ministerial laborers. 
 From their ranks comes the great army of the itiner- 
 ants. They usually begin as exhorters, graduate to 
 the local ministry, and thence into the itinerancy. 
 
 No feature of Methodism shows more practical wis- 
 dom than this threefold arrangement and graduation
 
 154 The Methodist Armor. 
 
 of her ministry. The exhorter must sIioav improve- 
 ment before he can become a local preacher, and the 
 local preacher must show capacity before he can reach 
 the itinerant ranks. 
 
 LAY OFFICERS OF THE CHURCH. 
 
 Exhorters, Class-leaders, Stewards, Trustees, Super- 
 intendents of Sunday-schools. 
 
 I. Exhorters. 
 Al. exhorter is one licensed by the Quarterly Con- 
 ference to read scriptural lessons and make a practi- 
 cal application of their truths to the public congrega- 
 tion. They are not expected to select a text and preach 
 a regular sermon. Their service is confined to sing- 
 ing, prayer, and public exhortation. They are useful 
 laborers in our Church. Mr. Wesley permitted none 
 of his members to exercise even the function of an ex- 
 horter without license, and so it is ingrafted in our 
 economy that license to exhort must be given and an- 
 nually renewed by the Quarterly Conference, to which 
 body the exhorters are responsible for their official 
 
 cond act. 
 
 II. Class-leaders 
 
 are appointed by the preacher in charge. In 1771 
 Mr Wesley said: "That it may be more easily dis- 
 cei ned whether the members of our societies are work- 
 ing out their salvation, they are divided into little 
 companies called classes. A leader is appointed whose 
 duty it is (1) to see each person in his class once a 
 week, to inquire how their souls are prospering, to 
 advise, reprove, comfort, or exhort them; (2) to re- 
 port to the pastor any that are "sick or walking dis- 
 orderly."
 
 Church Officers. 155 
 
 III. Stewards. 
 Stewards are elected by the Quarterly Conference. 
 Their business is ( 1 ) to attend to the financial inter- 
 est of the charge; (2) to advise and confer with the 
 pastor as to the general management of the work. 
 Their duties are many and weighty. First, the ques- 
 tion of a liberal and generous salary for the pastor 
 depends upon them. Second, whether the salary al- 
 lowed shall be paid depends almost exclusively on their 
 efforts in collecting the money. No other persons are 
 authorized to collect the estimated amount. If they 
 fail, the failure is remediless. Faithfulness in this 
 office is of the highest importance to the welfare of 
 the ministry and the prosperity of the Church. 
 
 IV. Trustees. 
 All Church property — such as meeting-houses, par- 
 sonages, cemeteries — held according to the Discipline, 
 is vested in a board of trustees, who hold it in trust 
 for the use of the members of the Methodist Episco- 
 pal Church, South. The ministers have never claimed, 
 nor do they hold in law, any title to such property. 
 Churches thus held are obliged to be opened to min- 
 isters duly sent by Conference. These churches are 
 held for the sacred purpose of divine worship, and are 
 to be closed against all political or secular meetings. 
 The trustees are elected by the Quarterly Confer- 
 ences, and are responsible to the same. 
 
 V. Superintendents of Sunday-schools. 
 
 The Quarterly Conference elects superintendents 
 
 of Sunday-schools on the nomination of the preacher 
 
 in charge. The office of the superintendent is one of 
 
 vast importance to the future pr< isperity of the Church.
 
 156 The Methodist Armor. 
 
 and therefore great care should be taken to put in men 
 of the greatest efficiency. 
 
 CHAPTER XII. 
 
 PECULIAR USAGES OF METHODISM. 
 
 I. Class-meetings. 
 In order to raise money to pay a Church debt, Mr. 
 Wesley divided his people into classes of twelve, re- 
 quiring "every member to give a penny a week." 
 These classes, meeting weekly to contribute their pen- 
 nies, became also meetings of religious experience. 
 Thus what were at first business-meetings finally de- 
 veloped into class-meetings, which have become one 
 of the peculiar institutions of Methodism. These 
 meetings have been of vast benefit in building up the 
 spiritual manhood of Methodism. But for many 
 years they have been in a state of deep declension. 
 The signs of restoration are beginning to appear in 
 various parts of our Zion. It will be a happy day foi 
 Methodism when they are restored to their primitive 
 prevalence and vigor. There are sundry passages in 
 the Bible on which the institution of the class-meet- 
 ing may rest as a scriptural basis. 
 
 While we do not find class-meetings in the Bible in 
 the same form that Methodists hold them, still they 
 are substantially recognized in the word of inspira- 
 tion. David (in Ps. lxvi. 16) says: "Come and hear, 
 al L ye that fear God, and I will declare what he hath 
 done for my soul." 
 
 1. Here we see that the godly man is anxious to im- 
 part to others his experience. ' " Come and hear." 
 This experience is related to congenial hearers. "All
 
 Peculiar Usages of Methodism. 157 
 
 ye that fear the Lord." These were the spiritual 
 brethren of the psalmist. Spiritual men only com- 
 prehend the experience of a godly man, and are there- 
 fore greatly benefited by it. They are confirmed and 
 refreshed in their own experience. No man ever re- 
 lated a good experience that did not benefit others. It 
 falls as dew upon the grass. It often disperses the 
 clouds of doubts as the sun clears the skies of clouds. 
 Paul often told the experience of his conversion to the 
 edification of thousands. "Wesley's experience, where 
 he states, "I fdt my heart strangely wanned" has been 
 a lamp to the feet of thousands. The experience then 
 of godly men is one of the most powerful elements in 
 Christianity. Now, class-meetings afford a constant 
 opportunity for the wielding of this power. 
 
 2. Again: The man who relates his experience is 
 perhaps more benefited than the hearers. It makes 
 religion intensely a personal matter. "Come, hear 
 what he hath done for my soul." In this matter we 
 talk about ourselves without egotism. It puts a man 
 to thinking about the dealings of God with his soul. 
 It leads a man to obey the apostolic injunction, " Ex- 
 amine yourselves whether ye be in the faith." Self- 
 examination is very important. The lack of it swamped 
 the foolish builder spoken of in the sermon of Christ. 
 It shut the door against the foolish virgins. These 
 meetings are then especially valuable in leading per- 
 sons to frequent personal examinations. 
 
 3. The class -meeting promotes the spirit of fra- 
 ternal sympathy — the communion of saints. "I be- 
 lieve in the communion of saints." It is a spiritual 
 feast. It is a foretaste of heaven. The fragrance of 
 the blooming garden is not so sweet and refreshing
 
 158 The Methodist Armor. 
 
 It is more genial than the beaming of a warm sun 
 after a season of cold, cloudy weather. " Behold, 
 how pleasant it is for brethren to dwell together in 
 unity." 
 
 4. Class-meetings accomplish great good in leading 
 men to a confession of their faults. There is nothing 
 heio like the Romish confessional. The confession 
 is voluntary, not enforced. Voluntary confession is 
 good for the health of the soul. So James thought, 
 "Confess your faults one to another, and pray one for 
 another, that ye may be healed." It leads a man to 
 abandon his faults, it enlists the prayers of his breth- 
 ren, and thus has healing and curing effects. When 
 the prodigal son confessed — "I have sinned" — he 
 arose and came to his father. 
 
 5. Class-meetings are eminently pleasing to God. 
 " Then they that feared the Lord spake often one to 
 another; and the Lord hearkened and heard it; and 
 a book of remembrance was written before him for 
 them that feared the Lord, and thought upon his 
 name. And they shall be mine, saith the Lord of 
 hosts, in that day when I make up my jewels." The 
 eloquent speeches of legislative halls and kingly par- 
 liaments may be written down by ten thousand edit- 
 ors of political journals, but they are not written in 
 the book of God; but the class-meeting talks of God's 
 people are. God thinks so much of these meetings as 
 to have angel reporters there to take down every wore 1 , 
 and have it put in the celestial journals. 
 
 7. These meetings serve to kindle religious feelings. 
 In such a meeting the heart is drawn out in sympathy, 
 prayer, and desire, and thus a warmer, purer flame is 
 ki ndled; a fresher love toward God and man is aroused.
 
 Peculiar Usages of Methodism. 159 
 
 When Christ held a kind of class-meeting with his dis- 
 ciples on their way to Emmaus, they said one to an- 
 other, "Did not our hearts burn within us while he 
 talked with us by the way? " These disciples were in 
 the gloom of spiritual winter, but their feelings soon 
 began to kindle, burn, and flame as Christ talked with 
 them. Their clouds were gone, the winter was over, 
 the life of spring began to bud and blossom — balmy 
 air, clear skies, and the warm Sun of righteousness 
 were now pouring a tide of gladness into their souls. 
 How many have gone to these meetings with the dark- 
 ness of spiritual winter upon them, and have come out 
 with the brightness and beauty of spring all around 
 them! 
 
 II. The Itinerancy. 
 
 A marked peculiarity of Methodism is the itiner- 
 ancy of her ministry. It is a simple and easy plan of 
 shifting the ministers from one field of labor to an- 
 other. It requires three things: 
 
 1. That the congregations give up their right to 
 choose their pastors. 
 
 2. That the ministers surrender their right to select 
 their own field of labor. 
 
 3. That the appointment be referred to a compe- 
 tent, impartial, untrammeled, but responsible author- 
 ity arranged by the law of the Church. 
 
 Both the people and ministers, however, are at lib- 
 erty to make known their peculiar condition, wishes, 
 and circumstances to the appointing power. And thus, 
 under this elastic system, all parties have their own 
 choice, when it is clear that the good of the work will 
 be served. While the Bishops have the sole author- 
 ity of making the appointments, yet they always do
 
 160 The Methodist Armor. 
 
 so under the advice of the presiding elders. They 
 are eyes and ears for the Bishop and mouth for the peo- 
 ple and the preachers. Having traveled through all 
 the work, and being intimately acquainted with the 
 wants of the people and the peculiar qualifications of 
 the preachers, they rarely fail in so advising the ap- 
 pointing power as to secure the best disposition to be 
 made of the ministers. Under this system a minister 
 is liable to be moved after one year's service, yet he 
 may remain four years, if all the parties concerned 
 think it best; but beyond this term he cannot go. 
 
 The theory of the Methodist itinerancy is based upon 
 the fact that " the world is the parish" of Methodism 
 —that all men everywhere must be called to repent- 
 ance. It is based upon the great commission, "Go 
 ye into all the world, and preach the gospel to every 
 creature." " Go ye," not wait until the people come 
 to you. In the settled ministry, the people call the 
 preacher; in the itinerant system, the minister seeks 
 the lost sheep. Jesus Christ himself was an itinerat- 
 ing preacher. His circuit embraced Judea, Samaria, 
 and Galilee. The apostles were commanded " to go 
 to the lost sheep of the house of Israel;" the Sev- 
 enty were sent forth, two and two, "into every city 
 and place." " Paul said to Barnabas, Let us go again, 
 and visit our brethren in every city where we have 
 preached the word of the Lord." Philip traveled 
 the new circuit of Samaria, which embraced Cesarea, 
 Gaza, Azotus, and all the cities on toward Cesarea; 
 and on the first round he had a great revival at Sama- 
 ria, and was instrumental in the conversion of the 
 Ethiopian eunuch in the south part of his circuit. 
 Peculiar Advantages of the System,— 1. It keeps all
 
 Peculiar Usages of Methodism. 161 
 
 the churches constantly supplied with pastors. The 
 weak and poor churches are as regularly supplied as 
 rich ones. Though such churches be out of the way, 
 and able to pay but little, yet they always have a pas- 
 tor. Consequently we never nave what is so frequent- 
 ly found in other denominations, viz., vacant churches. 
 
 2. No effective preacher in this system is ever found 
 without a pastoral charge. We have no unemployed 
 ministers waiting, year after year, for some congre- 
 gation to call them. The ministerial waste of time in 
 other denominations in this respect is enormous. We 
 noticed in a paper not long since that some eight 
 hundred ministers of the Presbyterian Church in the 
 United States were without any regular pastorates. 
 
 3. It furnishes our people with a great variety of 
 ministerial talent. One year they have a logician to 
 defend the doctrines of the Church, next they have a 
 son of thunder to awaken and arouse the sleepers; 
 this year a revivalist to get the people converted, the 
 next an experienced disciplinarian to train them. 
 
 4. It readjusts annually the whole machinery of 
 pastoral relations, so as to secure the greatest effi- 
 ciency possible. 
 
 5. It takes out of and puts into pastoral charge min- 
 isters without that violence and strife which attend 
 the dissolution of pastoral relations in the other de- 
 nominations. 
 
 6. Finally, it is well known that the changes in the 
 settled ministry, on an average, are quite as frequent as 
 among the Methodists, but without the harmony and 
 efficiency of the itinerant system. We believe the plan 
 to be providential ; it has worked wonders, and we ex- 
 pect to adhere to it till the trump of judgment sounds* 
 
 11
 
 102 The Methodist Armor. 
 
 III. Love-feast. 
 The design of the love-feast is to cultivate and ex- 
 ercise fraternal love and good-fellowship. It is done 
 by eating and drinking the simple elements of bread 
 and water as a beautiful evidence of the same, and 
 to speak together of religious experience for the pur- 
 pose of strengthening each other's faith and magni- 
 fying the goodness of the Lord. The feasts of char- 
 ity were held by the primitive Church very much as 
 Moravians and Methodists now hold them. Dr. Ne- 
 ander, in his Life of Christ, says, "At the agapce, or 
 love-feasts, all distinctions of earthly condition and 
 rank were to disappear in Christ." Tertulban says, 
 " Our supper shows its character by its name; it bears 
 the Greek name of love." The following scriptures 
 allude to it: "And they continued steadfastly in 
 breaking of bread, and in prayers." (Acts ii. 42.) 
 " Upon the first day of the week, when the disciples 
 came together to break bread," etc. (Acts xx. 7.) 
 "These are spots in your feasts of charity, when they 
 feast with you." (Jude 12.) The love-feast in the 
 Apostolic Church preceded immediately the commun- 
 ion of the Lord's Supper. The Discipline says, "Love- 
 feasts shall be held quarterly, or at such other times 
 as the preacher may consider expedient." They are to 
 be held by partaking of "a little bread and water in 
 token of brotherly love." 
 
 CHAPTER XIII 
 
 MINISTEKIAL SUPPORT. 
 
 The Geounds of Ministerial Support. 
 It is certain that God would not, and most assuredly
 
 Ministerial Support. 163 
 
 did not, establish his Church on earth without mak- 
 ing ample provisions for its support and perpetuation. 
 In the beginning God instituted a system of tithes for 
 the express purpose of maintaining divine worship. 
 The gold and silver of earth were stored away to do this. 
 " The earth is the Lord's, and the fullness thereof." 
 Churches cannot be built without money. Mission- 
 ary operations cannot be carried on without money. 
 The question of the world's conversion is largely one 
 of money. The efficiency of the ministry is largely 
 dependent upon a competent support. 
 
 I. The Divine Law on the Support of the 
 Ministry. 
 
 If we turn to this law as recorded by Moses, we 
 shall find it to be specific, definite, and divinely au- 
 thoritative. Here it is: "And all the tithe of the land, 
 whether of the seed of the land, or of the fruit of the 
 tree, is the Lord's; it is holy unto the Lord. . . . And 
 concerning the tithe of the herd, or of the flock, . . . 
 the tenth shall be holy unto the Lord." (Lev. xxvii. 
 30-32.) 
 
 This one-tenth of the annual increase is that which was 
 required from the beginning as the least that would meet 
 the requirements of God's law. This was emphatically 
 the Lord's tenth, and by him was wholly applied to the 
 support of his ministering servants in the temple. 
 To withhold this was to steal God's property. " Will 
 a man rob God? Yet ye have robbed me. But ye 
 say, Wherein have we robbed thee? In tithes and 
 offerings.'" What follows? "Ye are cursed with a 
 curse; for ye have robbed me, even this whole nation." 
 
 This law was not repealed by the gospel dispensation, 
 but fully indorsed by Now Testament writers. Paul
 
 104. The Metl tod id Armor. 
 
 says: " Do ye not know that they which minister about 
 holy things live of the things of the temple? and they 
 which wait at the altar are partakers with the altar? 
 Even so hath the Lord ordained that they which preach 
 the gospel should lice of the gospel." (1 Cor. ix. 13, 14.) 
 Thus we see that the law of the tithe is fully indorsed 
 by the apostle. Jesus sanctioned the great liberal- 
 ity of Zaccheus when he gave "half his goods," com- 
 mended the example of the poor widow who gave " all 
 her living," and said concerning the law that he "came 
 not to destroy, but to fulfill." The Church is the same 
 through all ages, and the law to support her ministers 
 must be the same. 
 
 "The earth is the Lord's and the fullness thereof; 
 the world and they that dwell therein." The earth is 
 God's great plantation, and man is his tenant, and 
 nothing can be more reasonable than that he should 
 require a tenth to support his ministers — this is his 
 rental money. " Now this truth is a simple and even 
 a self-evident one: God has made me, and I and all 
 my powers belong to the Maker. He has made the 
 earth, and stored it with all its wealth; he has created 
 the natural forces and laws which are used in the cre- 
 ation of wealth, and he has put all these at my service. 
 My labor is his, because I am his handiwork; becauso 
 I am dependent upon him for my existence; because, 
 therefore, my supreme allegiance is due to him; and 
 all that by means of my labor I get out of the earth is 
 his, because I am merely taking from the treasure- 
 house that which" he previously put there. All the 
 wealth which is dug out of the earth in coal, and sil- 
 ver, and gold, or which is gathered from its surface 
 in wheat and corn, and various cereals and fruits, or
 
 Ministerial Support. 165 
 
 which is indirectly produced by changes of form, 
 structure, and location, by the power of steam, or by 
 water-power, or by the wafting winds of commerce, is 
 gathered from stores which he has accumulated and 
 made valuable by means of powers with which he has 
 endowed us. To take these stores and employ these 
 powers for our own uses and purposes is just as truly 
 an act of dishonest defalcation as for the clerk to take 
 money from his employer's till for his own pocket." 
 
 II. The Immense Benefits Arising feom the 
 Diffusion of the Gospel. 
 
 The gospel is worth immensely more in its tempo- 
 ral benefits than the money paid in building churches 
 and supporting ministers. Let us look at this point. 
 
 1. The Gospel Indirectly Increases Property— It in- 
 spires industry, sharpens the intellects orbids prodigal- 
 ity, all of which tend to the accumulation of property. 
 Educated mind finds the hidden gold, silver, coal, oil, 
 and utilizes the resources of nature, which lie neg- 
 lected by a savage people. On this continent, where 
 Indians lived for ages in a state of abject poverty, 
 Christian people have made princely fortunes. The 
 richest nations on earth are Christian nations. Wher- 
 ever a Christian church is built, it adds value to the 
 property surrounding it. 
 
 2. The Gospel Gives Security to Life, Property, and Lib- 
 erty. — The sense of sacred regard for the rights of 
 others has been developed by the preaching of the 
 gospel and organized into laws of protection. The 
 blood of the Cross has made man and his rights 
 sacred. In ancient Rome human life was trampled 
 upon as dust. " Prisoners taken in battle were bough!
 
 1G6 The Methodist Armor. 
 
 up by traders, who followed the victorious army, and 
 sold as cattle. These prisoneis were often highly 
 educated men— Greeks, Gauls, Thracians, Spaniards. 
 The Roman emperors sported with human life. Cra- 
 seus crucified ten thousand prisoners at one time. 
 Trajan made ten thousand fight in the amphitheater 
 for the amusement of the people, and prolonged the 
 bloody feast for four months." 
 
 3. The Intellectual Benefits of the Gospel. — The com- 
 mon schools for the education of the masses were un- 
 known till the introduction of the gospel. " The earli- 
 est endeavors to educate all the people originated in 
 the Christian Church." (Johnson's Cyc.) In Greece 
 and Borne, education was confined to the few sons of 
 the noble and the rich. In the wake of the gospel, 
 schools for the education of the common people have 
 sprung up. Another fact is equally clear, namely, 
 the ministers of the gospel have been the leaders in 
 founding educational institutions. They first estab- 
 lished them in Europe. The oldest college in Amer- 
 ica — Harvard — was founded by John Harvard, a min- 
 ister. He gave $3,500 to start it. Yale College was 
 founded by eleven ministers. And it is well known 
 that the colleges in North Carolina owe their exist- 
 ence and prosperity to ministers. Of the three hun- 
 dred colleges in the United States, two hundred and 
 seventy were founded by the Christian Churches, only 
 thirty by State authority. 
 
 The healthiest and most luminous literature of the 
 world is the fruit of the gospel. It is a noted fact 
 that Columbus who discovered America, Galileo who 
 discovered the satellites of Jupiter, Newton who dis- 
 covered the law of gravitation, and other famous dis-
 
 Ministerial Support. 167 
 
 coverers and inventors, were all born and educated 
 in countries enlightened by the gospel. The pulpit 
 itself is a great popular educator. It presents the 
 grandest and most stirring truths to arouse the pop- 
 ular mind to a sense of right and truth. Christ said 
 to his apostles, "Ye are the light of the world." 
 Through the press, Sunday-schools, books, and the 
 pulpit, the ministers of the gospel are as so many 
 moons catching the light from " the Sun of righteous- 
 ness " and reflecting it upon the people. 
 
 \. The Benefits of Christian Civilization. — Look at the 
 worth of the gospel in building up the comforts and 
 conveniences of Christian civilization. Pagan goAs- 
 ernments were made for the benefit of the rulers, 
 while the governed millions lay under the iron heel 
 of despots. The king was the god, while the people 
 were sheep fleeced by him — a cluster of grapes 
 crushed to fill his cup of royal gratification. Think 
 of Nebuchadnezzar casting the Hebrew children into 
 a fiery furnace because they would not obey his whim 
 to worship a golden image; of Herod slaughtering 
 " all the children that were in Bethlehem ; " of a petty 
 prince slaying a man to warm his feet in his blood! 
 What a change has come over the world! The gov- 
 ernment now is from the people and for the benefit 
 of the people. 
 
 Before the gospel came, children were supposed to 
 have no rights. The polished Greeks murdered de- 
 formed infants; the Carthagenians sacrificed theirs to 
 Moloch; Spartan laws compelled parents to cast their 
 sickly children away into deep pits; Roman law al- 
 lowed parents to murder their children with impunity; 
 China for ages has legalised the assassination of one.
 
 108 The Methodist Armor. 
 
 third of her infant population; in East India, mothers 
 cast their infants into the river Ganges to feed the 
 crocodiles; but Christ says, "Suffer the little chil- 
 dren to come unto me, and forbid them not, for of 
 such is the kingdom of God." Behold the Sunday- 
 schools organized for their instruction; see how par- 
 ents work for them. What tenderness is exercised 
 toward those that are deformed, sickly, blind, or oth- 
 erwise unfortunate! What a change the gospel has 
 •wrought! 
 
 In heathen lands, when parents grow old, blind, and 
 helpless, their children carry them away into the woods 
 amd kill them. Behold how differently the old, the 
 blind, the poor, the insane, are treated in Christian 
 countries. We build costly asylums for their com- 
 fort. Look at your comforts in this Christian land 
 as compared with ancient times. 
 
 " When Christ came, there was not a palace in Pal- 
 estine that possessed the comforts which have be- 
 come necessaries in Christendom to-day. There was 
 not probably a glass window, certainly not a chimney; 
 books, none; lights to read them by at night, none. 
 There were few roads, almost no carriages, no banks, 
 no postal conveniences. There was not honesty 
 eaough in the world to make either banking or post- 
 ofiices possible. If Cicero wished to send a letter from 
 Home to Athens, he must find a friend or hire a special 
 messenger. Even so late as the present century the 
 Shah of Persia endeavored in vain to establish a postal 
 system in his empire, and could not for want of integrity 
 in his people. To-day there are neither banks, rail- 
 roads, telegraphs, nor post-offices except in Christen- 
 dom, or where Christians have carried them. Tax-
 
 Ministerial Support. 169 
 
 afcion robbed the industrious of all their earnings, 
 leaving them not always enough even to live upon. 
 Famines were common. Money was hid in the ground 
 or concentrated in garments, jewelry, and precious 
 stones; no other investments were possible. Poverty 
 in Rome was so wide-spread that the people were 
 saved from starvation only by the building of great 
 granaries by the government and the distribution of 
 corn at a merely nominal price. The pagan religion 
 did so little for the common people that in Rome 
 they were excluded from public worship and denied 
 the use of the omens. Herds of beggars, armies of 
 tramps, mobs that finally made wreck of Rome her- 
 self, were everywhere. And wealth and culture had 
 no pity, only contempt, for them. " Repel a poor man 
 with scorn," " Fling your alms to a beggar, but avoid 
 all contact with him," were Roman maxims to be 
 found in such authors as Quintilian and Seneca. To 
 such a world the proclamation " One is your Father 
 in heaven, and all ye are brethren," was indeed glad 
 tidings to the poor. The post-office, the bank, the 
 home, are all Christian institutions. They are Christ's 
 gifts to man. 
 
 5. Spiritual Benefits of the Ministry. — In whatever 
 country Christianity has been established, it has been 
 done through the labors and sufferings of the preach- 
 ers. At first the disciples of Christ numbered but 
 twelve; then a hundred and twenty; then three thou- 
 sand were added. Thus we see that Christianity was 
 once but a mustard-seed. But it has grown to be a great 
 tree, overshadowing much of the world. Under the 
 healing influence of this tree of life, now whole na- 
 tions repose in peace. Planted in oar country, it?
 
 170 The Methodist Armor. 
 
 fruitful boughs extend from the Atlantic to the Pa- 
 ciiic Ocean, from the frozen regions of the North to the 
 ever-blooming flowers of the South. But let us re- 
 member that it was planted by the hands of the 
 preachers — it was watered by their tears and fertilized 
 by their blood. That great army of Christians, num- 
 bering its hundreds of millions, that are the salt of 
 the earth and light of the world, marching on their 
 way to heaven to-day, were converted by the instru- 
 mentality of the ministers. 
 
 III. The Cheapness of Preaching. 
 
 Sometimes the people complain that the preachers 
 require too much money. Now, we assert that there is 
 no class of men of the same ability and culture who 
 work so cheaply as preachers. 
 
 1. "We think the ministers are equal in ability and 
 mental culture to any other class of men; yet, while 
 lawyers, doctors, and good business men average about 
 two thousand dollars a year, the salary of preachers 
 will not average more than five hundred dollars a 
 year. The amount paid to the lawyers of this coun- 
 try is put down at thirty-five million, that paid to the 
 ministers at seven million — a difference of twenty- 
 eight million. 
 
 2. Then compare the expenses of the ministry with 
 the injurious luxuries of the people, and what a dif- 
 ference! Thousands are paid for liquor, useless jew- 
 elry, and gaudy raiment. For every dollar this nation 
 spends for the ministry, it spends seventy-six dollars 
 for intoxicating liquors. North Carolina spends twelve 
 dollars for liquor where one is given for the gospel. 
 
 3. It is a sad fact that heathen spend more in keep-
 
 Ministerial Support. 171 
 
 irig up their forms of idolatry than Christians do in 
 supporting their preachers. The annual cost of a 
 heathen temple in India is set down at four hundred 
 and fifty thousand dollars — a little more, perhaps, 
 than is paid to all the ministers in North Carolina. 
 The annual expenses of keeping one idol in Khun- 
 doba is put down at thirty thousand dollars. Dr. 
 Duff says that one pagan festival cost two million 
 dollars. 
 
 4. It is stated on good authority that the dogs cost 
 this nation more than the preachers. It is estimated 
 that the dogs cost the country sixteen million dollars, 
 while preachers cost only seven million dollars. Let 
 us hear no more nonsense about the high cost of 
 preaching, since it is demonstrated that there is noth- 
 ing in all this land so cheap as the ministry when we 
 consider their talents and the benefits of their preach- 
 ing. 
 
 IV. The Ability of the People to Pay. 
 
 That the professed followers of Christ in our day 
 and country possess a large share of this world's 
 riches is plain to the most casual observer. They 
 own broad acres of fertile land on which the great 
 staples of cotton, corn, wheat, tobacco, and fruits are 
 grown under the warmth of God's sun and the show- 
 ers of his rain. Others are engaged in the profitable 
 business of merchandising, mining, manufacturing, 
 banking, and other spheres of trade. There are en- 
 gineers, architects, lawyers, physicians, authors, ed- 
 itors, school-teachers, belonging to the Church of 
 Christ. Most of the immense wealth of this country 
 is in the hands of professed Christians. The wealth 
 of this country is not held by infidels. Why, then,
 
 172 The Methodist Armor. 
 
 does the cause of the Lord languish for the waul oi 
 money? Why, then, do Church interests languish for 
 the want of money? We call attention to the follow- 
 ing reasons: 
 
 1. It cannot be denied that the love of money is too 
 prevalent among the professors of religion. There is 
 a grasping spirit that will not let money go to pay the 
 expenses of the gospel. Covetousness is the plague- 
 spot of the Church. It is a consuming cancer, eat- 
 ing up the spirit of liberality — a fatal upas-tree, 
 blighting all that is green around it. It is the opium 
 that makes the Church sleep and snore over the plain 
 duty of giving liberally to the cause of the Lord. 
 And this covetousness, this inordinate love of money, 
 the apostle boldly defines to be idolatry. This golden 
 calf, worshiped in so many families, keeps the car of 
 the gospel from rolling around the earth to spread 
 the gladness of salvation to earth's remotest bounds. 
 O that this money-loving spirit was rooted out of the 
 Church! 
 
 2. Another reason why so many Churches fail to 
 get the amount needed is due to the fact that they do 
 not reach the masses. Drops, though small in them- 
 selves, when combined make the mighty rivers and 
 flowing oceans, and oceans water the world. When 
 even pennies are collected from the million, they 
 constitute vast sums cf money. Governments have 
 millions of dollars in their treasuries, because they 
 so levy taxes and revenues as to reach all classes. 
 The great secret of the Bom an Catholic Church hav- 
 ing such vast pecuniary resources lies in the fact of 
 collecting pennies from the million masses. The 
 pecuniary resources of English Methodism are far in
 
 Ministerial Support. 173 
 
 advance of American Methodism, because their sys- 
 tem reaches all the poor classes. 
 
 3. Another cause of failure is found in the use of 
 bad plans. The worst of all plans is: 
 
 (1) The Annual Payment Plan. — While this plan is 
 the worst, it is the most prevalent in our Church. It 
 has many bad features about it — such as forcing the 
 preacher to contract large debts to procure the nec- 
 essaries of life. It seems much heavier to the mem- 
 bers to pay twenty dollars at the close of the yeai 
 than to have paid in four or twelve installments. 
 The preacher loses a great deal by the collection 
 being put off until the last of the year. Many who 
 could and would have paid, if applied to in the early 
 part of the year, have moved away, died, become 
 unable, or cannot be seen when the preacher is leav- 
 ing. 
 
 This plan is a failure as seen in the amount it se- 
 cures. It allows a present and pressing duty to be 
 put off to the remote future. It gives time and space 
 to the groAvth of selfishness and covetousness. Con- 
 stant giving tends to abate the force of avarice, but 
 these annual payments nourish the besetting sin of 
 covetousness, which is idolatry. 
 
 (2) The Quarterly Payment Plan. — The quarterly 
 payment plan is a great improvement on the annual. 
 Assess every member of your church something and 
 be sure to collect one-fourth of it quarterly, and it 
 will revolutionize our Church finances. We have re 
 marked before that one of the most potent causes ot 
 failure lies in the fact that our system does not reach 
 the entire membership — it leaves out a large number, 
 who therefore contribute nothing.
 
 174 The Methodist Armor. 
 
 To illustrate: South Fork Circuit has six hundred 
 and thirty-two members, and paid last year to the 
 pastor and presiding elder, $509. Let us suppose 
 that three hundred of these members should agree to 
 pay quarterly each 25 cents — that would make for the 
 year $300; two hundred to pay quarterly each 30 
 cents, $240; one hundred to pay quarterly each 50 
 cents, $200; twenty to pay quarterly each $1, $80; 
 twelve to pay quarterly each $2, $96; which would 
 make a total of $916, and a difference of $407 more 
 than was paid by the same people worked under the 
 old plan of annual payments. 
 
 Now, observe that in the calculation it is the many 
 small sums which swell the amount. Second, that it 
 is perfectly easy for nine-tenths of the poorest classes 
 to raise and pay in twenty-five cents during the space 
 of three months — which would be but two cents a 
 week. 
 
 (3) The Monthly Payment Plan. — The working of 
 this plan is simple and successful. To illustrate: 
 We will take Double Shoals Circuit. It has 700 
 members. It paid to the pastor and presiding elder 
 less than $500 last year. Let us try it on another 
 plan: 
 
 5 persons give eacli $2.00 monthly, . . . . $120 
 ' .... 120 
 
 ' 120 
 
 ! .... 150 
 
 1 120 
 
 . . . . _309 
 $939 
 
 This amount is nearly double what that circuit is 
 in the habit of giving, and no doubt it will startle 
 the members when they read it; and yet by assessing 
 
 10 
 
 1.00 
 
 20 
 
 50 
 
 50 
 
 25 
 
 100 
 
 10 
 
 515 " 
 
 5 
 
 700 members. 

 
 Ministerial Support. 175 
 
 all the members according to this plan, and collect- 
 ing monthly, it would certainly be realized. 
 
 (4) The Weekly Payment Plan. — The plan of paying 
 weekly has many excellent features. This plan has 
 been crowned with more signal success than any 
 other. It secures the largest amount of money, and 
 is less burdensome upon individuals. This system 
 secures the small gifts of the congregation and swells 
 them into one large volume. It is much easier to 
 pay twenty-five cents a week than thirteen dollars 
 once a year. It is easier to pay a dollar every week 
 than fifty at one time. It is simply astonishing to 
 observe how fast little sums paid weekly amount to 
 great ones. A certain pastor says: "How much do 
 you think the contributions of five cents a week 
 amounted to in my church last year? Fifty-eight 
 persons gave five cents a week, and the sum total 
 was $153.70. Fifty persons gave ten cents each ev- 
 ery week, and the sum total of their offerings was 
 $265— two hundred and sixty-five dollars in ten-cent 
 pieces. Thirty-three persons gave twenty-five cents 
 each week, and it amounted to $437.25, and the en- 
 tire amount given in sums ranging from one cent to 
 twenty-five cents was $1,119.84. Thirty-two persons 
 gave fifty cents each week, and their total was $848. 
 Fourteen persons gave one dollar each week, and to- 
 gether contributed $742; while the whole amount in 
 sums of from one cent to one dollar a week was 
 83,094.14, and was given by two hundred and sixty- 
 two members." 
 
 Here is the weighty argument in favor of constant 
 and frequent paying. The serious blunder in the 
 old method is that the few give and not the manv
 
 176 The Methodist Armor. 
 
 The second great blunder is the wide-stretching space 
 between the times of giving. The two points in the 
 pecuniary reformation are very plain — frequency as 
 to time, and universality as to the payers. Let every- 
 body pay, and pay quarterly, monthly, or weekly. All 
 at it and always at it will generate pecuniary steam 
 enough to shoot the gospel-car around the world in 
 a few years. "The successful plan, then, is the one 
 that secures the small gifts from many givers, at reg- 
 ular and frequent intervals." 
 
 V. The Amount to be Given. 
 The grand cause of failure is that payers pay too lit- 
 tle. It is a sad fact that men do not give enough who 
 are in the habit of giving. Hardly one man in a hun- 
 dred does his uhole duty as to the amount he ought to 
 give. 
 
 1. How much should a Christian give? 
 Ans. One-tenth of his income. 
 
 2. Does the Bible require the payment of one-tenth 
 to the Lord? 
 
 Ans, Yes. Abraham paid tithes. (Gen. xiv. 20.) 
 Jacob promised one-tenth of his income, and kept his 
 promise. (Gen. xxviii. 22.) The language of the 
 fourth commandment, "The seventh day is the Sab- 
 bath of the Lord thy God," is no more emphatic than 
 the law of the tithes. "All the tithe of the land, 
 whether of the seed of the land, or of the fruit of the 
 tree, is the Lord's: it is holy unto the Lord." (Lev. 
 xxvii. 27.) Holy means devoted or consecrated to the 
 Lord. In Num. xviii. 21, he says: "I have given the 
 children of Levi [the priests] all the tenth in Israel 
 for an inheritance." This one-tenth of the- increase 
 is that which was required from the beginning as the
 
 Ministerial Support. 177 
 
 least that would meet the requirement of God's law. 
 This is still emphatically the Lord's tenth, and by him 
 it was wholly assigned to the support of bis servants. 
 
 3. Was not a portion of the Jewish tithes applied 
 as taxes to the support of the state as well as the sup- 
 port of the priests ? 
 
 Ans. No. God appropriated the tithes to the sup- 
 port of the Levites — the priests. The government 
 was supported by presents, by the products of the 
 royal flock, by vineyards, by the spoils of conquered 
 nations and of merchants passing through the coun- 
 try, by taxes and tolls. The treasuries of the Lord's 
 house and the king's were distinct. 
 
 4. Was the law of tithes perpetual in Hebrew his- 
 tory? Was it always binding? 
 
 Ans. Abraham paid tithes, so did Jacob; so it is 
 fair to presume did all the patriarchs. More than a 
 thousand years after the death of Moses, God, through 
 Malachi, denounced the Jews for not paying their 
 tithes. They were uniformly prosperous when they 
 paid them, and adversity was certain when they did 
 not. 
 
 5. Were not the blessings promised for payment of 
 tithes spiritual rather than temporal? 
 
 Ans. Both temporal and spiritual. God united 
 them, why should we separate them ? Read the third 
 chapter of Malachi, perhaps the strongest in the Bi- 
 ble on that subject. The promises there have almost 
 Bole reference to temporal blessings. 
 
 C. Did our Saviour sanction the payment of tithes? 
 
 Ans. Yes. Read Matt, xxiii. 23 and Luke xi. 42. 
 
 7. But did he command that tithes be paid? 
 
 Ans. Not directly, that we know of; but he recog 
 
 12
 
 178 The Method/ si Armor. 
 
 nized the law, commended it, and did not abrogate it. 
 He did not command the keeping of the Sabbath, but 
 neither did he abrogate the law, and we all regard it as 
 binding. There was no need to command the Jews ei- 
 ther to keep the Sabbath or to observe the law of tithes. 
 They did both so scrupulously, and in such detail, that, 
 while our Saviour commended the observance of both 
 laws, he reproved them for sacrificing the spirit for 
 the form. 
 
 8. I cannot afford to give one-tenth of my income. 
 Ans. How do you know? Did you ever try it? ever 
 
 know anyone who had practiced it that was not there- 
 by prospered, no matter how rich, no matter how poor, 
 no matter how small the income, no matter how large 
 the family? Do you think your Heavenly Father will 
 make an exception in your case and not keep his prom- 
 ise with you? Can you afford not to do it? To which 
 of two men would you rather lend money without se- 
 curity, one who observed this rule, or one who did not, 
 both being equally honest, equally worthy, and pos- 
 sessed of equal advantages and abilities ? 
 
 9. Why not practice the New Testament rule — 
 " Give as God has prospered you?" 
 
 Ans. Certainly. That is an Old Testament rule 
 also. But how much? what proportion — one -twen- 
 tieth, one-fifth, one-tenth, or just as you happen to 
 feel at the time? One-tenth of the prosperity was 
 God's rule then; when was it changed, and what is 
 the New Testament proportion? 
 
 10. Suppose I should resolve to be, and should bo, 
 liberal in my gifts, may I not count upon equal tempo- 
 ral and spiritual blessings as if I gave proportionately? 
 
 Ans. No. God's estimate of liberality may differ
 
 Ministerial Support. 170 
 
 from yours. To which of two men would you rent 
 land or lend money, one promising, " I will be as liber- 
 al as I can afford in the matter of payment of rent or 
 interest, I will from time to time pay what I think is 
 right, but / intend to be liberal; " the other, "I will do 
 the best I can with what you intrust to my care, and I 
 will pay you a definite proportion of the income?" 
 Which would you honor most? Which would most 
 honor you? Which would serve you and your inter- 
 ests best? To your possible objection that there is too 
 much of a business air about this illustration, the reply 
 is that there is a wonderful amount of business in God's 
 dealings with us. The Bible contains very many of the 
 truest business maxims ever written, and God's prom- 
 ises apply both to our temporal and spiritual interests. 
 
 11. Should a young man just commencing to make 
 his own living, or a poor man with a family to support, 
 set apart one-tenth of the income? 
 
 Ans. Yes; and because the remaining nine-tenths 
 will have God's promised richer blessing, and go fur- 
 ther. Suppose you were asked a parallel question, 
 " Do you think a poor man can afford to spend every 
 seventh day resting, doing nothing, wasting it so far 
 as income is concerned?" Your answer would be— 
 and you would be right — that no matter what his cir- 
 cumstances he would be poorer, in dollars and cents, 
 if he worked than if he rested on the Sabbath. Be- 
 rn ember we are dealing in facts, not theories, and the 
 facts are all on one side, both as regards the spending 
 for our own use seventh of time and tenth of income. 
 
 12. A farmer asks, " How shall I arrive at one-tenth 
 of my income?" 
 
 A us. The common way with most persons is to set
 
 lyO The Methodist Armor. 
 
 apart, harvest, market, and keep separate the proceeds 
 of every tenth acre or part of an acre. This is the 
 "one-tenth fund" from which you will draw and pay 
 out as you deem best. Another and, to many, an 
 easier way is to put into this fund one-tenth of the 
 proceeds of every article sold from the farm. When 
 this plan is adopted, a yearly estimate should be made 
 of the value of the products of the farm consumed by 
 the family, and this also should be tithed. 
 
 13. A minister asks, "Shall I tithe my income?" 
 Ans. Yes; upon precisely the same principle that 
 
 otheis do. 
 
 14. " Suppose my people do not pay me what they 
 agree? " 
 
 Ans. Tithe what you receive. 
 
 15. A physician asks, "Shall I deduct from the 
 tenth the value of services I gratuitously render to 
 the poor?" 
 
 Ans. No. It is in the line of your prof ession, a part 
 of your business losses or business expenses, and 
 probably pays you better than any form of adver- 
 tising known to business men. 
 
 16. When should I commence? 
 
 Ans. Now. Or, if you desire, you can make an esti- 
 mate of your income back to any given time, and also 
 what you have given for the same time. Keep a cor- 
 rect account to the end of the year, then close the ac- 
 count, and carry forward any balance. 
 
 17. Suppose I am in debt, should my debts be paid 
 first? 
 
 Ans. No. Your debt to God is paramount. It is 
 one-tenth of your weekly, monthly, or yearly income. 
 Pay that as it accrues, and his promised blessing will
 
 Ministerial Support. 18] 
 
 enable you the more easily and rapidly to pay what 
 you owe to others. 
 
 18. Should I tithe my capital ? 
 
 Ans. No. Your capital, whether brains, or hands, 
 or money, or property in any form, is that out of which 
 you make your income. Pay the tenth of your income, 
 or, as the Bible has it, of the " increase." 
 
 19. How shall I keep the account? 
 
 Ans. Use a memorandum-book, or a page of any 
 blank-book, putting down every item you give. Add 
 up and look over the account frequently, in order to 
 keep the matter well in mind. Another and often a 
 better way is to have a " one-tenth box," and be scru- 
 pulously exact in putting into it one-tenth of the in- 
 come when it is received. This will be the Lord's 
 treasury from which you will draw to give to worthy 
 objects, as your judgment may dictate. 
 
 The Prosperity of Liberal Payers. 
 
 What evidence is there outside of the Bible that 
 all who observe this law will be prospered in tempo- 
 ral interests to a greater degree than if they did not? 
 
 Ans. The accumulated testimony through all ages 
 of those who have tried it is that it is true. 
 
 Within the last four years a circular has been sent 
 to more than fifteen thousand evangelical ministers 
 in the United States, in which occurs the following 
 statement and question : 
 
 " My belief is that God blesses in temporal as web 
 as in spiritual things the man who honors him by 
 setting apart a stated part of his income to his serv- 
 ice. I have never known an exception. Have you?" 
 
 A little pamphlet containing the same question has
 
 1S2 The Methodist Armor. 
 
 been carefully distributed among more than five hun- 
 dred thousand laymen, asking if they knew of any ex- 
 ceptions to the rule. Hundreds, probably thousands, 
 of facts and experiences have been collected. A few 
 are inserted. So far as is known, there are no real 
 exceptions. Do you know of any ? If so, will you tell 
 youi pastor, and ask him to give the circumstances? 
 
 A large portion of the following testimonials were 
 published first in 1879, and were selected within a 
 short time largely from replies to the circular which 
 was then being sent to Methodist ministers. Proba- 
 bly a greater proportion of similar replies were re- 
 ceived from Presbyterian, Congregational, and Epis- 
 copal ministers, and a slightly less proportion from 
 Baptist. Similar testimonials have been received al- 
 most every day for years. These are published only 
 to emphasize and add stronger proof if possible to the 
 advantages of paying back to God one-tenth of our 
 income. 
 
 From a pastor in New Jersey: "I commenced the 
 practice when in a condition of deep financial embar- 
 rassment, and the way brightens in that direction each 
 step I take." 
 
 From a pastor in Michigan: "My father lived that 
 r ide and prospered. I have for eight years since leav- 
 iug the seminary, and have prospered. The wealthi- 
 est man in my church and community has lived by it." 
 
 From a pastor in Indiana: "One brother in my 
 charge made a written contract that he would give to 
 the Lord one-tenth of his annual income. He was 
 poor then; he now gives hundreds of dollars annu- 
 ally." 
 
 From a pastor in AVest Virginia: " During a recent
 
 Ministerial Support. 183 
 
 pastorate in Baltimore city, I was struck with the fact 
 that the only business man in my church not serious- 
 ly affected by the hard times was the solitary individ- 
 ual who gave proportionately." 
 
 From a pastor in Maine : " I have known some min- 
 isters who have done this for many years. Such have 
 invariably had prosperity. The Bible doctrine and 
 practice are safe and true." 
 
 From a pastor in Pennsylvania: " Mr. told me 
 
 that from the day of his conversion he commenced giv- 
 ing one-tenth to the cause of God, and during the f ol- 
 lowing eleven years he gave more than he was worth 
 when converted, and that God prospered him so that 
 he was worth after the eleven years of giving ten times 
 more than before." 
 
 From a pastor in Ohio: " One man in my congrega- 
 tion has practiced this course. He was a,t one time 
 very prosperous, then he almost failed in business; 
 yet one-tenth of his gross income always found its way 
 into benevolent enterprises. People were astonished 
 at his tenacity, and now he is better off than ever. His 
 offerings are increasing from year to year." 
 
 From a pastor in Ohio : " I have an uncle, who, until 
 he decided to give systematically one-tenth of his in- 
 come, was in straitened circumstances. For several 
 years of late, giving as above, he has been greatly 
 prospered spiritually, and especially financially. He 
 is now quite independent." 
 
 From a pastor in Georgia: "An intelligent lady of 
 my church, on the death of her husband, adopted the 
 rule, and not only has she been blessed personally, 
 but her four daughters, and indeed all of her seven 
 children, seem to be the objects of Divine favor. Al'
 
 184 The Methodist Armor. 
 
 are prospering temporally, and all save the little boy 
 are consistent Christians." 
 
 From a pastor in Pennsylvania: " I was in doubt for 
 a long time that I ought to give largely to benevolence 
 while I was in debt. I began to doubt, however, after 
 a hard and unsuccessful struggle to get out of debt, 
 that I should ever succeed. At length I was per- 
 suaded that I was ' robbing God ' to pay my credit- 
 ors. My wife and I consulted over the matter, and 
 decided to give a tenth, which we have done, and God 
 is prospering us beyond any previous experience." 
 
 From a pastor in Northern New York: "In a for- 
 mer charge I had one member who gave a tenth of 
 all to the Lord, and to-day he is worth forty thou- 
 sand dollars. When I first became acquainted with 
 him, twenty years ago, he was worth perhaps two 
 thousand dollars. He is a farmer." 
 
 From a pastor in Northern New York: "A whole- 
 sale merchant of my acquaintance came to this coun- 
 try from England when a young man, and on arriv- 
 ing had some three hundred dollars, which he loaned, 
 and worked as a journeyman tailor. He opened an 
 account at that time, giving one-tenth of his income 
 to benevolence, and has conscientiously continued 
 until this time, giving in the aggregate many thou- 
 sands of dollars. He is now distributing thousands 
 annually." 
 
 From a pastor in Iowa: "One of the richest and 
 most influential men of this State is a layman in the 
 
 M. E. Church in . He has religiously adhered 
 
 to the one-tenth plan, and great prosperity and honoi 
 have been his. Numerous such instances have comt 
 to me in my ministry."
 
 Ministerial Support. 185 
 
 From a pastor in New Jersey: "For many years I 
 have adopted the plan of giving one-tenth, never go- 
 ing below it, and in all these years have steadily 
 prospered in worldly things. When rny giving was 
 irregular, small, and spasmodic, my temporal affairs 
 followed in the same line." 
 
 From a pastor in Ohio: "A gentleman of my ac- 
 quaintance formerly had a little wagon-shop. It was 
 with great difficulty that he made a living for his 
 family. He was called poor, and also had the repu- 
 tation of being close. One Sabbath, at our mission- 
 ary anniversary, he surprised us by giving a liberal 
 contribution. The wonder was, What made him do 
 it? It soon became known that he had resolved to 
 give one-tenth to the Lord. It seems from that time 
 he began to prosper. Business increased, opportuni- 
 ties opened before him. To-day he lives in one of tbje 
 finest houses in the city, is one of the wealthiest men 
 
 in the Church in C , and is a whole-souled, 
 
 generous Christian." 
 
 From a pastor in New York: "I have been in the 
 active work of a pastor thirty-seven years, and have 
 been an observer of the results of Christian giving, 
 and I have never known one case where a Christian 
 faithfully and uniformly gave conscientiously and 
 proportionately who was not highly" prospered in his 
 temporal affairs. These are the very men God can 
 trust with earthly goods." 
 
 From a pastor in Missouri : " I have been person- 
 ally acquainted with but two men who have made it 
 a rule to give unto the Lord the tenth of their in- 
 crease, and they were prospered exceedingly." 
 
 From a pastor in Kentucky: "Proportionate gi\
 
 18G The Methodist Armor. 
 
 ing, as it lias passed under my observation, has been 
 in every instance attended with prosperity; I may 
 say with double prosperity. The givers have pros- 
 pered in worldly good, and also in spiritual life." 
 
 From a pastor in Pennsylvania: "Some time ago 
 I was receiving from a Christian gentleman in Phil- 
 adelphia certain things needed in my church. He 
 told me to make my own selection from the Lord's 
 portion; and remarked that for thirty years he had 
 been giving the tenth of his increase to the Lord. 
 He commenced business on this principle; and din- 
 ing all that time he has been enabled to pay one 
 hundred cents on the dollar, and every year has had 
 more and more to give back to Him from whom he 
 received every good and perfect gift." 
 
 From a pastor in Maryland: "I have had a great 
 deal to do with the finances of the Church for years, 
 and believe the systematic plan is the best. I know 
 a brother in the Church who commenced on a small 
 business capital, and covenanted with God (wrote his 
 pledge in a book) if he would prosper him he would 
 give one-tenth till he was worth ten thousand dollars, 
 and then would give one-fourth until worth twenty- 
 five thousand dollars, and after that give his whole 
 income. In 1858 and 1859 I was his pastor, and he 
 was then giving one-fourth. Since that time he has 
 become Avorth twenty-five thousand dollars, and now 
 gives all his income." 
 
 From a pastor in Philadelphia: " Twenty-five years 
 ago, when I had nothing but my salary of one hun- 
 dred dollars a year, as a junior traveling minister of 
 the Philadelphia Conference, I - adopted the plan of 
 devoting regularly ono-tenth of my income to char-
 
 Ministerial Support. 187 
 
 itable and religious objects. I have adhered to the 
 plan. God has graciously favored me in my minis- 
 try and blessed me in temporal things. I have been 
 enabled to give away thousands, and have thousands 
 left." 
 
 From a pastor in New York: "I commenced giv- 
 ing a tenth years ago, when I found that I was 
 spending all my salary and it was hard to give any 
 thing. I have found it a great comfort and pleasure 
 to me ever since. One of my younger elders com- 
 menced the practice some years since, and no one 
 among us has been so prospered in business as he, 
 or gives so much. I know a wealthy banker, a Pres- 
 byterian elder, who commenced to do the same when 
 a young man, with little means, and now his gifts 
 are large." 
 
 From a pastor in Iowa: "I knew a merchant who 
 gave ten per cent, of his income. His business pros- 
 pered, and better still, he grew as a Christian, and 
 was one of the most devout, humble, and spiritually- 
 minded Christians I ever knew. If he was thanked 
 for a gift to some good object, his reply was, 'You 
 don't need to thank me, it is the Lord's money;' re- 
 ferring to his custom of laying aside a certain por- 
 tion of his profits for the Lord's work." 
 
 From a pastor in Ohio: "I have practiced giving 
 the tenth of my in come to the Lord for years, and 
 find that I give more money and give it more cheer- 
 fully, and I think more intelligently, than before. I 
 have known several who adopted this rule, and in 
 every case it worked well. One man who gave a 
 tenth, and was greatly prospered (giving one year, to 
 m\ knowledge, eighteen hundred dollars), was broken
 
 1SS The Methodist Armor. 
 
 up in business by a company with which he was con- 
 nected; but I saw him in his adversity, and he wag 
 the same happy Christian man as formerly. He la- 
 bored to glorify God with his wealth when he had it, 
 and when it took wings and new away he did not 
 mourn over it. The last I heard the Lord was bless- 
 ing him again in temporal matters." 
 
 From a pastor in Indiana: "It is my judgment 
 that there is nothing that will so foster exact and 
 honest business habits in all other things as system- 
 atic paying to the Lord what we owe him. This, of 
 itself, will make for any of us many more dollars than 
 it costs us in tithes and offerings. Really, to be hon- 
 est with God is one of the most selfish things I know 
 of, for it comes back a hundred-fold or more every 
 time. I have a friend (one of the most prominent 
 physicians here) who pursues this plan. It is a 
 pleasure to see and hear him when I present any 
 case to him: if it commends itself, he gives freely, 
 and with the greatest manifest pleasure. He says 
 ' It is not giving, only directing the gift.' He has 
 been greatly prospered in every respect." 
 
 From a pastor in Iowa: "Some years ago I was in 
 business and in debt, and, after making a covenant 
 with the Lord (I had not learned that God had al- 
 ready made a covenant with me if I would come to it) 
 to give him one-tenth of all my increase, I gave all 
 my affairs into his hands, asking him to just give or 
 withhold as would be most for his glory. From that 
 time my business increased; I had all I could attend 
 to, and all seemed to turn to money. In a short 
 time (about two years) I was out of debt. I have 
 kept on giving one-tenth of all I received, and havp
 
 Ministerial Support. 189 
 
 never lacked means. I have known others who have 
 done this, and all have been prospered. It is not 
 so much the money we get, but the joy of giving! 
 There is no work in the vineyard of the Lord that 
 gives more pleasure than doing duty in this way." 
 
 From a business man in Chicago: "My grand- 
 father followed the plan you suggest, and his sons 
 after him; coming in the third generation, I follow 
 in their teachings. I began about eighteen years 
 ago, and while I have been steadily prosperous, I 
 have never seen the year when there was not appar- 
 ently some strong reason why I should not pay the 
 tenth that year. The habit or plan has been the in- 
 fluence that carried me through. I know one Chris- 
 tian man who was the soul of generosity, until one 
 year he overgave largely, and then balanced by un- 
 dergoing for two or three years; the result, his gifts 
 for ten years or longer have dwindled to a mere noth- 
 ing. In this, as in other matters, the good Lord 
 knows what we need to make character that will, in 
 the long run and on the broad scale, be most of a 
 success in satisfaction to its possessor and usefulness 
 to the world." 
 
 From a pastor in Central New York: "I have men 
 in my church who have acted upon this principle for 
 years. They are the largest givers, but not the rich- 
 est men. One of them said to me the other day that 
 he was always surprised to find how much he had to 
 give, and giving was a great pleasure. He is among 
 the prosperous men of my church, and no blight oi 
 any kind has ever rested on his family. His chil- 
 dren are prosperous and happy. All are grown up, 
 doing for themselves, and are an honor to their names'
 
 190 The Methodist Armor. 
 
 Many men in my church are what the world calls 
 rich. I run my mind over all the most prominent 
 o£ them, but who are small givers, and I find that 
 ther<§ is not one of them who has not a skeleton in 
 his closet. I have never known a man who gave the 
 one-tenth, or who gave proportionately, who was not 
 blessed with a competency, if not great prosper- 
 ity. I take time to write you this because I feel if 
 such facts as the above can be collected and given 
 to the Church, they must produce a profound im- 
 pression." 
 
 Note. — Many of the questions and answers, and 
 the testimonials in the above, were taken from a 
 pamphlet published by a Methodist layman in Chi- 
 cago. 
 
 Application of the Plans. 
 
 No plan, however good, can work itself. But any 
 one of the plans mentioned can be easily worked. 
 
 To illustrate: Let the stewards take the church- 
 register, call every name, and assess every one, on 
 the quarterly, monthly, or weekly payment plan — 
 whichever one they may choose to work under — then 
 at a Church Conference read out these assessments, 
 and get each member's consent to the amount. 
 
 The next thing to be done is to apply the means 
 of collection. There are two ways of doing this 
 The first is the envelope plan. In 1873 the envelope 
 syst.:m of weekly contributions was introduced in the 
 Churches of New England, and it secured the most 
 satisfactory results. This system is working remark- 
 ably well in many Churches in . the South now. It 
 is very simple. Suppose a man agrees to pay thir- 
 teen dollars i year to be given weekly. Then every
 
 Ministerial Supp rt. 191 
 
 Sabbath he would inclose twenty-five cents in an 
 envelope, and write on the back: 
 
 For Pastor — 25 cents. 
 
 Date 
 
 Name 
 
 and drop it into the collection-basket, and the treas- 
 urer finding the envelope would give the contributor 
 credit on the general subscription-book; and receiv- 
 ing credit for all thus given every Sabbath, the 
 whole amount could be easily summed up at the 
 close of the year. 
 
 This envelope system can be just as easily applied 
 to the quarterly and monthly payment plan. A man 
 proposes, or is assessed, to pay eight dollars a year. 
 Then, at each quarterly-meeting, he would inclose 
 two dollars in an envelope and send it to the steward, 
 with name, amount, and date written on the back. 
 The advantages of this system are many. 
 
 1. It develops the habit of giving unto the Lord 
 into a steady, self-acting principle. It makes giving 
 a spontaneous, thoughtful, cheerful duty. And "the 
 Lord loveth a cheerful giver," and so do men. 
 
 3. It pays the preacher his money as it becomes 
 due, and enables him to meet his current expenses 
 without being embarrassed with debts. 
 
 3. It relieves the stewards of a vast deal of un- 
 pleasant work. 
 
 4. It introduces the apostolic principle of foresight 
 in giving. " Let every one of you lay by him in store 
 as God hath prospered him." Look ahead, and get 
 ready to pay your Church dues, is what he means. 
 Get up the amount, and l<iy it by in store against the 
 time it will be called for Be thoughtful about thif
 
 ]92 The Methodist Armor. 
 
 matter. Things done without premeditation are gen- 
 erally badly done. Have it all arranged and ready 
 beforehand, then you have nothing to do but to go 
 to what is laid up for the Lord and pay it. A cer- 
 tain man was always ready to pay. Being asked how 
 it was that he was always so prompt, he replied: "Do 
 you see that safe? In that safe is a secret drawer. 
 The drawer is marked 'The Lord's Drawer.' Into 
 that drawer, at the end of each week, I put one-tenth 
 of all that I have made during the week, and when 
 called upon to pay to the cause of the Lord, I go to 
 that drawer and get it." 
 
 The Work of the Stewards. 
 
 The duties of the stewards are numerous and re- 
 sponsible. They estimate the amount to be raised; 
 and their estimates should always be liberal and 
 generous. Stewards are examples to the people as 
 to the spirit of liberality. Their closeness is apt to 
 spread the same spirit among the people. The act- 
 ual amount paid to the pastor depends almost ex- 
 clusively upon the energetic and effective efforts of 
 the stewards. Those who rely on spasmodic efforts 
 fail. Those who are patient, skillful, and persever- 
 ing are the ones that succeed. The steward should 
 remember if he fails to discharge his duties the 
 cause of God will inevitably suffer. No other mem- 
 ber of the Church feels at liberty to act in his place, 
 and he therefore should do his work well or resign 
 promptly. He should do his work heroically, yet 
 prudently. Let there be no shrinking back from 
 duty; no cowardly apologies; no cold indifference. 
 Giving is a means of grace to givers. No one,
 
 Ministerial Support. 193 
 
 therefore, can be excused. It is more blessed to 
 give than to receive. Giving builds up the spiritual 
 manhood of the giver as well as pays the preacher. 
 Non-giving churches perish out. It is stated that 
 fifty years ago thirty Baptist churches in the State 
 of Maryland declared themselves opposed to giving, 
 while two alone stood in favor of it. The two 
 churches that cultivated the spirit of giving grew to 
 thousands, while the others dwindled away to only 
 eight persons. "He which soweth sparingly shall 
 reap also sparingly; and he which soweth bountifully 
 shall reap also bountifully." 
 
 The steward will meet with many cold repulses 
 while collecting. The excuses must be met. A com- 
 mon one is, "I don't like the preacher." Such per- 
 sons should be reminded that the giving is to be 
 unto the Lord, not to men. The blessedness of giv- 
 ing is lost when the popularity of the preacher is 
 made the ground of giving, instead of the goodness 
 of the Lord. If you withhold money due the Lord, 
 he says, "Ye have robbed me." Another will say, 
 " When will this everlasting begging for money 
 cease? I am sick and worn out with it." The an- 
 swer will be easy. It will never cease. It is God's 
 law. While there remains the necessity for preach- 
 ing — while there remains an unsaved soul on earth 
 till the light of the gospel shall have gilded the hills 
 and valleys of the entire globe and wrapped the blue 
 seas into eternal calm — there will be a necessity for 
 preaching, and so a necessity for paying for it. Oth- 
 ers will say, " I am so poor, can give so little, that it 
 is no use for me to pay any thing." The answei 
 here is easy also The obligation to give a penny,
 
 194 The Methotttsl Armor. 
 
 v hen one has it, rests upon the same ground as that 
 of giving a thousand dollars. Thu ground of obliga- 
 tion is the same. What does the parable of the tal- 
 ents teach? It teaches that the man of one talent 
 was held just as rigidly responsible as the man of 
 ten. "It is so little," said he, "that I won't try to 
 improve it." But his lord cast him into outer dark- 
 ness for the failure. Remember how the Saviour 
 commended the two mites of the poor widow. It is 
 the rills uniting that make the Nile-like river of be- 
 neficence. " Hard times " will be offered as an excuse 
 for not contributing. But the undismayed steward 
 can reply: "Don't begin with the Church to cut 
 down your expenses. Better spend less money for 
 jewelry and finery, foolish and sinful fashions, and 
 pay the Lord's demand in full. It is not very consist- 
 ent for a Christian to stop giving to the Church, and 
 then keep up all other outlays to the old standard." 
 
 Let the steward remember the responsibility of his 
 position, and devote his energies to his work. Paul 
 says, "Moreover, it is required in stewards that a 
 man be found faithful." Be faithful to the duties of 
 your office. Remember how much depends on your 
 activity and skill. By all means let the stewards 
 raise the preacher's claims by quarterly installments. 
 Be sure to square the account at every quarterly- 
 meeting. 
 
 Rhwaeds of Giving. 
 
 "Blessed is he that considereth the poor: the Lord will deliver 
 him in time of trouhlc. The Lord will preserve him, and keep him 
 alive, and he shall he hlessedupon the earth: and thou wilt not de- 
 liver him unto the will of his enemies. . The Lord will strengthen 
 him upon the hed of languishing: thou wilt make all his bed in his 
 sickness." (Ps. xli. 1-3.)
 
 Ministerial Support. 195 
 
 "Trust in the Lord, and do good; so shalt thou dwell in the land / 
 and verily shalt thou be fed. (Ps. xxxvii. 3.) 
 
 "Honor the Lord with thy substance, and with the first-fruits of 
 all thine increase: so shall thy barns be filled with plenty, and thy 
 presses shall burst out with new wine." (Prov. iii. 9, 10.) 
 
 "There is that scattereth, and yet increaseth; and there is tbat 
 withholdeth more than is meet, but it tendeth to poverty. The lib- 
 eral soul shall be made fat; and he that watereth shall be watered 
 also himself." (Prov. xi. 24, 25.) 
 
 "And if thou draw out thy soul to the hungry, and satisfy the 
 afflicted soul ; then shall thy light rise in obscurity, and thy dark- 
 ness be as the noonday; and the Lord shall guide thee continually, 
 and satisfy thy soul in drought, and make fat thy bones; and thou 
 shalt be like a watered garden, and like a spring of water, whose wa- 
 ters fail not." (Isa. lviii. 10, 11.) 
 
 " Bring ye all the tithes into the store-house, that there may be 
 meat in mine house, and prove me now herewith, saith the Lord 
 of hosts, if I will not open you the windows of heaven, and pour you 
 out a blessing, that there shall not be room enough to receive it. 
 And I will rebuke the devourer for your sakes, and he shall not de- 
 stroy the fruits of your ground; neither shall your vine cast her 
 fruit before the time in the field, saith the Lord of hosts." (Mai. 
 iii. 10, 11.) 
 
 "Give, and it shall be given unto you; good measure, pressed 
 down, and shaken together, and running over, shall men give into 
 your bosom. For with the same measure that ye mete withal it 
 shall be measured to you again." (Luke vi. 38.) 
 
 "I have showed you all things, how that so laboring ye ought to 
 support the weak, and to remember the words of the Lord Jesus, how 
 he said, It is more blessed to give than to receive." (Acts xx. 35.) 
 
 "Every man according as he purposeth in his heart, so let him 
 give; not grudgingly, or of necessity: for God loveth a cheerful giver. 
 And God is able to make all grace [the word "grace" here refers to 
 temporal blessings] abound toward you; that ye, always having all 
 sufficiency in all thi-gs, may abound to every good work." (2 Cor. 
 ix. 7, 8.) 
 
 These promises are conditional. We have no righi 
 to claim them except we comply with the conditions. If
 
 196 The Methodist Armor. 
 
 wo meet them, we shall realize true prosperity both in 
 spiritual and temporal interests. The conditions and 
 promises go together. 
 
 If you decide to adopt Christian paying as the rule 
 of your life, the "pledges" sent herewith may be 
 found useful. "Prove the Lord now herewith." 
 
 Suggestions. 
 
 Giving, or paying — for that is the better word — 
 should not be spasmodic or impulsive; it should be 
 from principle. We should know how much we re- 
 ceive and how much we give, and our gifts or pay- 
 ments should always have a certain definite proportion 
 to our income. 
 
 While we may speak of giving, the thought in the 
 heart should be that of payment. Giving, properly 
 speaking, commences when the tenth has been paid. 
 
 Proportionate giving makes our Heavenly Father 
 a partner in all our business tranactions, and he will 
 most surely bless a business or occupation in which 
 he is recognized as a partner. By paying the one- 
 tenth we become partners in his work, and transmute 
 some portion of our little treasure into an imperish- 
 able possession, and we shall find it again — treasure 
 laid up in heaven. There may be instances in which 
 men, with mistaken motives, may give too much for 
 their temporal prosperity, but such men are never 
 proportionate givers. 
 
 Under the impulse of excited feeling men sometimes 
 give too much to one object, and the effect is to render 
 them unable or unwilling to consider objects equally 
 worthy. Such giving is not liberal; it is in fact illib- 
 eral, just as a man would be illiberal who should will
 
 Ministerial Support. ]97 
 
 r]1 his property to one child, cutting off brothers and 
 sisters equally worthy. 
 
 God loves and will bless a cheerful giver — one who 
 sets apart a proportion of his income as a debt to be 
 paid back to the great Giver, and who is watchful to 
 bestow it where it will do the greatest good. If some 
 one should intrUst a sum of money to you, to be be- 
 stowed as you thought best, leaving the choice of ob- 
 jects to you, you would of course give the matter 
 thought, and use your best judgment in the selection. 
 So it should be in all our gifts, for while they may be 
 gifts to those who receive them, they are payments to 
 God; and his. blessing follows the cheerful giving of 
 what is due to him to the most worthy objects, not 
 forgetting that even in our giving we may be selfish, 
 and remembering that to be liberal we must not con- 
 fine our gifts to our own church or neighborhood. 
 
 Proportionate giving unites religion and business. 
 Those who adopt it as a rule of life struggle to make 
 more money that they may have a larger percentage 
 of income for the Master's cause. They are also 
 saved that absorbing spirit of worldliness that makes 
 shipwreck of many a promising Christian manhood. 
 
 We want to give while we Ike, with warm hands 
 from loving hearts. There is no pleasure in giving 
 with a dead man's hand; and the miser who .on his 
 death-bed gives largely to benevolence goes still a 
 miser into the presence of his Judge. We want to 
 dispense our charities from day to day, in small sums 
 if need be, not waiting for large ones, and making our 
 lives, like that of our Saviour, a constant benediction. 
 
 God's plan is that of constant but limited supply, 
 and the great need of the Church and the world is
 
 108 The Methodist Armor. 
 
 that Christians should give constantly, regularly, and 
 proportionately as God prospers them. Let us give 
 as an act of worship, as a blessed privilege; give not 
 to receive the approbation of man, but the reward God 
 gives; give increasingly as God prospers with increas- 
 ing wealth, with thanks to our Heavenly Father that 
 he enables us to give, and for the happiness we there- 
 by receive as well as that we confer on others. 
 
 There is no argument for the genuineness of Chris- 
 tianity that men so universally respect as a Christian 
 giving. They care little for large or impulsive giv- 
 ing, as they know that enthusiasm or over-persuasion 
 may have had the controlling influence, but they can- 
 not withstand the argument of a charity which is 
 ceaseless in its flow, and is constantly on the watch 
 for right objects for its bestowal. 
 
 The all-important thought on this subject is that of 
 proportionate giving, or paying. Paul says to the Co- 
 rinthians: "Upon the first day of the week let every 
 one of you lay by him in store as God hath prospered 
 him." The plain inferences are, first, regularity—" on 
 the first day of the week;" and, secondly, a certain 
 proportionate, definite share — " as God hath prospered 
 him." Notice, first, that this is not an exhortation, 
 but a command, or order. He does not say, "Get ready, 
 and when I come I will preach you a sermon on char- 
 ity, and while under the influence of the preaching, 
 and while your hearts are warm with love and sym- 
 pathy for the poor brethren at Jerusalem, we will take 
 up a large collection ; " but he says, " Have every thing 
 in readiness, that there be no gathering when I come." 
 Also notice that this order is not addressed to a few, 
 or to the rich, but to "every one of you; " and again,
 
 Ch in ch-membersh ip. 199 
 
 that the Epistle is directed not to the Christians at 
 Corinth alone, but also to " all in every place that call 
 upon the name of Jesus Christ our Lord." 
 
 CHAPTER XIV. 
 
 CIIUEC II- MEMBERSHIP. 
 
 I. Who are Admitted Into the Methodist 
 
 Church? 
 
 Adults who have been converted. Such persons of 
 course who have realized a change of heart, who have 
 felt that their sins have been pardoned, their hearts 
 regenerated, and experienced the fact that " the love 
 of God has been shed abroad in their hearts by the 
 Holy Ghost given unto them," are admitted into our 
 Church. It has ever been characteristic of Method- 
 ism to insist on experimental religion. The early 
 Methodists preached experience, told their own expe- 
 rience ; and this living experience constitutes the very 
 salt of Methodism, and keeps it from taint and mold. 
 This experience gives it a vital spirit. "Life and 
 power " is a familiar note among our people. 
 
 Methodism is a free spirit. "Liberty" is its watch- 
 word — liberty from sin, from bondage, body and soul ; 
 liberty to pray loud or low, to speak, to use all the 
 gifts bestowed, whether one talent or ten, whether 
 among men or women; liberty for all, learned or un- 
 learned, rich or poor, young converts or old ones; lib- 
 erty to sing, whether by note or by rote, with the spirit 
 and with the understanding, to sing in the choir or in 
 the congregation — liberty for all to sing, not one in 
 ten only. 
 
 It is a simple spirit. Simplicity is characteristic of it;
 
 200 The Methodist Armor. 
 
 no affectation, no pompous, mechanical, and strained 
 dignity. 
 
 It is an earnest spirit. Dr. Chalmers said, "Meth- 
 odism is Christianity in earnest." 
 
 It is a liberal spirit. Universal redemption for its 
 theme, "the world for its parish," "perfect love" to 
 God and man its animus, it cannot be otherwise than 
 liberal and catholic. It has often been repelled, but 
 it repels none who " truly and earnestly repent." It 
 receives as candidates even those who evince " a desire 
 to flee from the wrath to come, and to be saved from 
 their sins." It Avelcomes to communion all the mem- 
 bers of Christ's body. 
 
 It is a fraternal spirit. Both the life and forms of 
 Methodism lead directly to strong fraternization. Love 
 is its life, and the mutual freedom and equality in 
 Jesus Christ which characterize all its social meetings 
 and religious forms tend to centralize the sympathy 
 and feelings of the whole community. And it is from 
 this, in part, that the power of Methodism as a system 
 arises. Unity is power; lif e is power. They sing truly, 
 
 Our fears, our hopes, our aims are one, 
 Our comforts and our cares. 
 
 We share our mutual woes, 
 
 Our mutual burdens bear; 
 And often for each other flows 
 
 The sympathizing tear. 
 
 The class-meeting and the love-feast contribute much 
 to foster this fraternal spirit. "The rich and the 
 poor meet together; the Lord is the maker of them 
 all." Hence the cordial greeting, the familiar "broth- 
 er " and " sister " — " all one in Christ Jesus," not how- 
 ever, to the exclusion of "other sheep which are not
 
 Ch urch-membersh ip. 201 
 
 of this fold." Free communion with all the body of 
 Christ is the token of its catholicity. 
 
 It is a happy spirit. Methodists believe in getting 
 happy in religion. " Rejoice evermore, pray without 
 ceasing, in every thing give thanks," is one of its favor 
 ite proof -texts. Here is one of its notes of triumph : 
 
 How happy is the pilgrim's lot ! 
 How free from every anxious thought, 
 From worldly hope and fear! 
 
 This happiness in part is mine, 
 
 Already saved from low design, 
 
 From every creature love! 
 
 Take another excellent specimen strain: 
 
 While the angel choirs are crying, 
 
 Glory to the great I AM ! 
 I with them Avill still be vying, 
 
 Glory ! glory to the Lamb ! 
 O how precious 
 
 Is the sound of Jesus' name! 
 
 Hence "shouting" is but the legitimate expression 
 of the happiness within ; at least it is a legitimate off- 
 spring. It is not to be manufactured, and under some 
 circumstances should not be suppressed if the soul 
 would enjoy its freedom. 
 
 Now, who that has seen Methodism on its own feet, 
 and in its own native attire, and "dwelling under its own 
 vine and fig-tree," does not know that these are charac- 
 teristics of its spirit, its genius ? How strange, then, 
 that Methodists themselves should ever be ashamed 
 of their characteristics ! How strange that they should 
 seek to accommodate it to the fastidiousness of other 
 denominations, or to the proud conceits of the world I 
 They may do it, but it will be at the expense of its
 
 202 The Methodist Armor. 
 
 power and true glory. One fact is remarkable and 
 significant. Generally when any special revival inter- 
 est appears among other denominations they are found 
 to have adopted more or less of our peculiarities — our 
 hymns and tunes, our free-salvation preaching, our 
 altar labor to a considerable extent, and our free so- 
 cial exercises; so much so that the remark is common 
 even among the world and others, " Why, they preach 
 and pray, etc., just like the Methodists." Amen! let 
 them do so. But, then, mark two or three things : 1. 
 This remark recognizes Methodism as the standard in 
 these things, and that is no small compliment. 2. It 
 shows that other denominations recognize these pe- 
 culiarities as the secret of success, so far as means 
 are concerned. 3. It rebukes the folly of Methodists 
 in ignoring, or discountenancing, or neglecting these 
 characteristics. 
 
 This spirit of Methodism appeals strongly to the 
 moral sensibilities of mankind, to their felt necessi- 
 ties, and even to the spiritual among other denomina- 
 tions. In trying to improve Methodism, let us not 
 lose sight of its genius, its spirit, remembering that 
 the Church is to be " a habitation of God through the 
 Spirit," and is to be conformed in its spirit and wor- 
 ship to the "pattern seen in the mount." 
 
 II. Penitent Seekees. 
 
 The Methodist Church, besides opening her doors 
 to adult converts, takes in also penitent seekers. The 
 condition for the admission of such persons is this: 
 " 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.' " 
 /
 
 Church-membership. 203 
 
 This condition implies a willingness to be saved. This 
 willingness to be saved implies also a readiness to be 
 all and to do all that the gospel requires of those who 
 become partakers of salvation — a willingness to ac- 
 cept of salvation " from sin." To be willing to accept 
 of salvation, therefore, implies a desire to be deliv- 
 ered from the dominion of sin. It implies such re- 
 pentance as hates sin and desires purity of heart, and 
 a fixedness of purpose to use the means of grace pre- 
 scribed by the Church in order to attain actual salva- 
 tion. Hence, such persons coming into our Church 
 pledge themselves (1) to abstain from all evil; (2) to 
 do good of every kind; (3) to attend upon all the ordi- 
 nances of God. This "desire to flee from the wrath to 
 come, and to be saved from their sins," is a deep, mov- 
 ing, stirring desire "fixed in the soul." It is not a 
 feeble, transient desire, but such a desire as brings 
 forth fruit meet for repentance — a desire ripening 
 into repentance toward God and faith in Jesus Christ. 
 Repentance implies preexisting faith, and faith implies 
 preexisting repentance. Both are produced by the pre- 
 liminary grace of the Holy Spirit, to be perfected by 
 the willingness of man using the means of salvation. 
 Now, when such persons come to us desiring to be 
 saved, we admit them into the Church, where complete 
 salvation may be attained. Much has been said by 
 way of objection to the Methodist Church for admit- 
 ting such penitent seekers of religion; but we think 
 our practice is in harmony with scriptural teaching. 
 We think it may be laid down as a safe rule that the 
 man icfto is authorized to claim the gracious promises 
 of God is a fit person to join the Church. To the sin- 
 cere penitent, desirous "to flee from the wrath to
 
 204 The Methodist Armor. 
 
 come, and to be saved from sin," the promises of sav- 
 ing grace are offered. 
 
 Proofs. — " The Lord is nigh unto them that are of a broken 
 heart, and saveth such as be of a contrite spirit." (Ps. xxxiv. 18.) 
 '"The sacrifices of God are a broken spirit : a broken and a contrite 
 heart, O God, thou wilt not despise." (Ps. li. 17.) "Thus saith the 
 high and lofty One that inhabiteth eternity, whose name is Holy: I 
 dwell in the high and holy place, with him also that is of a contrite 
 and humble spirit, to revive the spirit of the humble, and to revive 
 the heart of the contrite ones." (Isa. lvii. 15.) "I will turn their 
 mourning into joy; I will comfort them, and make them rejoice from 
 their sorrow." ( Jer. xxxi. 13.) "Jesus began to preach, and to say, 
 Repent, for the kingdom of heaven is at hand." (Matt. iv. 17.) 
 " Repent, and be baptized every one of you in the name of Jesus 
 Christ for the remission of sins." (Acts ii. 38.) The men of Nine- 
 veh were saved, " because they repented at the preaching of Jonah." 
 
 Notes. 
 1. A purpose to be a Christian, a state of peni- 
 tence, a desire to be delivered from sin, were clearly 
 the terms of admission to the Christian Church, at 
 the very commencement of it. This will appear 
 from the following: 
 
 "From that time Jesus began to preach, and to say, Repent; for 
 the kingdom of heaven is at hand. And Jesus, walking by the sea 
 of Galilee, saw two brethren, Simon called Peter, and Andrew his 
 brother, casting a net into the sea; for they were fishers. And lie 
 saith unto them, Follow me, and I will make you fishers of men. 
 And they straightway left their nets, and followed him. And going 
 on from thence, he saw other two brethren, James the son of Zeb- 
 eilee, and John his brother, in a ship with Zebedee their father, 
 mending their nets; and he called them. And they immediately 
 left the ship, and their father, and followed him." (Matt. iv. 
 17-22.) 
 
 Notice. — Peter, Andrew, James, and John were en- 
 gaged, when Christ found them, in their daily toil. 
 Christ commanded them to follow him. The com-
 
 Church-membership. 205 
 
 mand was very simple. The thing to be done was 
 not mysterious, and there was no difficulty, in obey- 
 ing it. The thing was practicable. It lay in the 
 scope of their ability to forsake their calling and 
 follow him. Christ is the Head of the Church, and 
 they united themselves to him. There is no profes- 
 sion of regeneration preceding their joining them- 
 selves to Christ. There is no relating of their ex- 
 perience. There is no demand made by Christ re- 
 quiring them to be converted before they become his 
 disciples. So far as we can see, there was only a de- 
 sire to be saved, and " they immediately left the ship, 
 and their father, and followed him," in order to be 
 saved. 
 
 Again, Christ, in his Sermon on the Mount, says, 
 "Blessed are the poor in spirit, for theirs is the 
 kingdom of God." To feel poor in spirit is to feel 
 humble, penitent, empty of all good. Just such per- 
 sons as our General Rule describes. Such persons 
 are blessed because "theirs is the kingdom of "God." 
 "The kingdom of God" here means either the Church 
 on earth, or the Church triumphant in heaven, or the 
 kingdom of grace in the soul. But if the penitent 
 has the kingdom of grace in his soul, then he is a 
 fit and suitable person to become a member of the 
 visible Church. Such persons were admitted into 
 the primitive Church. Justin Martyr says of such 
 that "when they had given good proofs of their res- 
 olutions to lead a pious, religious life, and had pro- 
 tested their assent and consent to all the Christian 
 verities, they were baptized," and of course admitted 
 into the Church. 
 
 That true penitents may be baptized and admitted
 
 206 The Methodist Armor. 
 
 into the Church is scriptural is clear from the fol- 
 lowing: "Then Peter said unto them, Repent, and be 
 baptized every one of you in the name of Jesus 
 Christ for [unto] the remission of sins, and ye shall 
 receive the gift of the Holy Ghost." (Acts ii. 38.) 
 Here we see that repentance and baptism plainly 
 preceded the gift of the Holy Ghost, that regener- 
 ates the soul. These penitents were baptized and 
 added to the company of Christians. It must be 
 clear to all impartial minds that the Methodist prac- 
 tice of receiving penitent seekers into the bosom of 
 the Church, rests upon broad scriptural grounds. 
 
 When Christ called men to be his disciples, he did 
 not seek perfect men. He says, " Come and join my 
 school; be my scholar." The Church is a spiritual 
 school. But is a man to be kept out of school be- 
 cause he is ignorant? Schools are opened for illit- 
 erate people, not for ripe scholars. If a man desires 
 to be a soldier, he joins the army; and as soon as 
 he joins the army he is a soldier, though he is far 
 from being a trained veteran. He is a soldier just 
 as really when his name goes down on the roll, and 
 he goes out with awkwardness to be drilled, as after 
 he has been in the army ten years. Therefore, when 
 we find men having a spark of grace in their souls, 
 we encourage then to join the Church, where the 
 spark can be kindled to such a flame of love as il- 
 lumines and warms the whole man. They have 
 germs which, being planted in* the garden of the 
 Lord, may become fruitful trees. 
 
 Bishop Marvin says: "God has ordained in the 
 Church many efficient aids, and many means of 
 grace, through which the earnest penitent and more
 
 Cliiii tfh-memberskip. 207 
 
 advanced believer are alike strengthened and helped 
 forward in the Christian race. The fellowship of 
 saints and the ordinances of religion qnicken the 
 spiritual perception and sensibility, and encourage 
 and strengthen faith. The mere fact of member- 
 'ship in the Church exerts a most wholesome effect 
 on the mind and heart." In one sense the Church 
 is a spiritual hospital, where sick and wounded pen- 
 itents may be carried for the purpose of having nurs- 
 ing and healing influences administered to them by 
 the members of the Church. Who does not see that 
 it is infinitely easier to work out the salvation of the 
 soul in the Church than out of it. 
 
 Let it be understood once for all that we do not 
 open our Church to sinners, to impenitent men, nor 
 merely to well-wishers to religion, nor to men who 
 are moralists, but to penitent seekers of religion. 
 
 We ask them to come in, no matter how infirm 
 they may be, and no matter how small their religious 
 experience may have been. Babes in Christ, they need 
 nourishing; and here is the motherhood into which 
 they may come. I have seen a great many persons 
 come in with flash and flame who went out ashes; 
 and I»have seen a great many persons come in like 
 the little germ of a plant that just breaks the ground, 
 without leaf or apparent power to live, and they havo 
 grown until the birds of the air lodged in their 
 branches. We do not ask persons to come in with 
 grandeur of attainments, but if there are any babes, 
 according to the understanding of Christ, who said, 
 " Except ye become as little children, ye shall not 
 enter into the kingdom of heaven," we ask them to 
 come in. If there are any who long to be better, whr
 
 SJ08 The Methodist Armor. 
 
 are determined by the help of God to transform their 
 lives, and who are willing to be helped, to be loved, 
 to be borne with, to be instructed, and to be put for- 
 ward in the Christian life, it is our office to take them 
 in. We are nurses of just such children. We are 
 school-masters of just such scholars. They, by and 
 by, will be able to render unto others that very serv- 
 ice which they have had bestowed upon them; and 
 so the work will go on. We do not ask them to 
 come in because they have got through a supernat- 
 ural experience, however high* or low. We want 
 them provided the work of grace is begun in them. 
 We ask them to come in on the same ground that 
 we ask tender plants to step in under glass in March 
 when frost is in the air. They cannot afford to stay 
 out, they are so tender and so poor. 
 
 2. Growth in Grace. — While the Church admits pen- 
 itent seekers, she at the same time urges them never 
 to stop seeking until they feel their sins pardoned 
 and the love of God shed abroad in their heart. 
 Then she sets a very high standard of Christian 
 character before them, to be attained by growth in 
 grace. To begin well is only a starting-poirft to gc 
 on to perfection. To join the Church is only % step- 
 ping-stone to reach the full assurance of salvation. 
 We are exhorted to go on to a state of; entire sancti- 
 fication. As the sun, emerging from the horizon of 
 the east, rises upward to his noontide splendor, so 
 the path of the just is to shine more and more unto 
 the perfect day. As the river flows on and on to the 
 expanse of the great ocean, so the stream of repent- 
 ance flows on and on until it swells out into the full 
 river of sanctincation. That mustard-seed of spirit-
 
 Church-membership. 200 
 
 ual life is to grow up into a lofty tree, among whose 
 branches the birds of joy are to sing. That spiritual 
 babe must grow up into a full stature of Christian 
 manhood. 
 
 3. The Means of Grace. — Remember that there are 
 means instituted by God which we are to observe 
 that we may grow in grace. So far as we know, God 
 always works through instruments in producing re- 
 sults. This is the case in nature. The beautiful 
 heavens and the fruitful earth are made, but they 
 are made by the word of his power. God enlightens 
 and warms the world, but it is through the instru- 
 mentality of the sun, moon, and stars. He imbues 
 the soil with the productive principle — sends clouds 
 to pour down rain, provides the seeds, light, and heat; 
 but there God leaves the matter. Man can plow the 
 fields, and accordingly God leaves* him to do so, or 
 he will have no food to sustain him. Man can sow 
 and cultivate, and God leaves him to do so; other- 
 wise he will reap no golden harvests to fill his barns. 
 It is the same in grace. God has established a sys- 
 tem of saving grace for the benefit of man. The Bi- 
 ble, the Sabbath, prayer, the preaching of the ever- 
 lasting gospel, songs, faith, the communion of the 
 saints — through these he conveys saving grace, as 
 he does light and heat through the sun, and rain 
 through the clouds. But upon whom? Not upon 
 the careless and the disobedient, but upon those who 
 regularly and prayerfully wait upon him in the faith- 
 ful use of these means. " Work out your own salva- 
 tion," is the great command. 
 
 It is well to begin a religious life, but something 
 more than beginning is necessary to secure salvation 
 14
 
 210 The Method id Armor. 
 
 After a man lias laid a good foundation, he mus^ go 
 on to rear up and finish the superstructure of his 
 house. After a man has planted his crop, he must 
 go on to cultivate in order to insure a matured crop. 
 Ripeness of piety comes slowly as sweetness is 
 wrought into the green fruit. It does not blossom 
 suddenly into life. It is not a garment woven in 
 heaven and dropped upon the shoulders of a be- 
 liever. God clothes us with his own righteousness 
 as he clothes trees with verdure, by a process of 
 growth from within. It begins within and works out 
 into the beauty of holiness. The desire begins with- 
 in and goes out into holy living. "Blessed are they 
 which do hunger and thirst after righteousness, for 
 they shall be filled." 
 
 The figure of "hunger and thirst after righteous- 
 ness" indicates an indescribable longing for it — one 
 that cannot be denied. You shall have this right- 
 eousness, says the Scripture, when you search for it 
 as for hid treasure. The silver is dug out of the 
 hills by pick and gunpowder. It is put under the 
 hammer and beaten into fine dust; it is put into one 
 furnace and melted; into a second furnace and melted 
 again; into a third furnace and melted again; and so 
 through five or six refinings, before it is ready foi 
 the mint or jeweler. Dreaming of godliness will no 
 more give you godliness than dreaming of knowledge 
 will give you knowledge. It is given only to him 
 who says: "I will work for it with a pick, and if I 
 cannot get it with a pick, I will use gunpowder; and 
 when it is once got in the crude state, I will nol 
 be content with that. If God puts me in the fur- 
 nace once, twice, thrice, I will rejoice. I will not bf
 
 Ch urch-metnbersh ip. 211 
 
 content until lie has burned me, and burned me until 
 the dross is all consumed, so that I may be ready to 
 be his coin on earth and his crown in heaven." Did 
 Abraham find the road to godliness an easy one, 
 when he turned his back upon home, and friends, 
 and country, and worship, and went out to be the 
 first emigrant to a strange land — not to seek more 
 wages or better earthly conditions, but that he might 
 find liberty to serve God according to his own con 
 science? Did Moses find it easy, driven into the 
 wilderness, and repressing the powers that seemed to 
 be calling him to greater work, to be forty years a 
 herdsman of cattle, and for forty years a herdsman 
 of imbruted slaves? Did David find it easy, fleeing 
 from cave to cave before the huntsmen of Saul? Did 
 Paul find it easy, thrice beaten with rods, five times 
 receiving forty stripes save one, shipwrecked, stoned, 
 in perils oft on sea and land? Read the autobio- 
 graphical reminiscences of Paul in Corinthians; see 
 how he was put under the hammer and beaten out, and 
 then cast into the furnace again and again, that so 
 he might receive God's answer to his perpetual 
 prayer: "Nearer, my God, to thee; nearer to thee! " 
 
 III. The Introduction of Baptized Children 
 into the Church. 
 
 The Discipline says: 1. " Let the minister diligently 
 instruct and exhort all parents to dedicate their chil- 
 dren to the Lord in baptism as early as convenient. 
 2. Let him pay special attention to the children, speak 
 to them personally and kindly on experimental and 
 practical godliness. 3. As soon as they comprehend 
 tliA responsibilities involved in a public profession of
 
 212 The Methodist Armor. 
 
 faith in Christ, and give evidence of a sincere and 
 earnest determination to discharge the same, see that 
 they be duly recognized as members of the Church agreea- 
 bly to the provisions of the Discipline." 
 
 Here we see that baptized children, coming to the 
 years of accountability and giving " evidence of a sin- 
 cere and earnest determination " to live as Christians, 
 should be taken into the Church. To admit them 
 into the Church is a disciplinary duty laid upon every 
 Methodist pastor — a duty as clearly denned as that of 
 taking in believing adults. And yet how generally 
 this duty is neglected! How few are in the Church! 
 Thousands of Methodist children duly baptized are 
 left to grow up in ignorance and wander off into for- 
 bidden paths. They are as fully out of the Church 
 as those unbaptized. They grow up in open non-mem- 
 bership, and are regarded as outside sinners. Who are 
 to blame for this? Generally, parents and pastors. 
 Is not something wrong among us as to this matter? 
 
 " Churches, parents, and teachers are to bring up 
 the children under their care in the nurture and ad- 
 monition of the Lord;" but to a very large extent 
 Christians have brought up their children in the hope 
 that when they shall have arrived at years of discre- 
 tion (which are usually supposed to be somewhere from 
 fifteen to twenty-one years of age) they will then 
 themselves become Christians. I hold that it is pos- 
 sible so to rear our children that they shall be con- 
 verted from the cradle, and grow up in the nurture 
 and admonition of the Lord — some without' a break, 
 and some subject to these normal disturbances which 
 come from physical causes in the readjustment of the 
 system at its maturity. If Christian parents and
 
 Church-membership. 213 
 
 Christian teachers were consistent, and were in the 
 true faith of Christ Jesus, I believe that generations 
 of children might be brought up who never would 
 know the point at which the transition was made 
 They would be taught to love Christ, and to adopt the 
 great Christian element of character — love — and, by 
 it, to cast out evil, to build, and to acquire habits and 
 experiences, so that when they came to man's estate 
 it would not be through all the tanglements, beset- 
 ments, and soilings of an ordinary earthly experience. 
 They would come honorable, truthful, loving, full of 
 faith, full of hope, full of purity, from the cradle to 
 the Church. And I do not simply believe this to be 
 possible in rare cases. I do not believe there will ever 
 be a day of millennium till it is done. I do not be- 
 lieve there will ever be a prevalence of Christianity, 
 until, instead of trying to fish for the few adults that 
 can be brouglij; from evil into good, we learn to take 
 life at its beginning, and to train generations from the 
 first to true manhood, passing through infancy and 
 youth into the full development of Christian life. 
 
 Persons, we all know, are more susceptible at the 
 early age than at any other. Children are not supe- 
 rior to men in knowledge, nor in strength, nor in dis- 
 crimination. There are a thousand of the acquirb 
 ments by which a man battles with the world that 
 they are not superior in. But there is one all-impor- 
 tant principle Avhich belongs to childhood, and not to 
 any other time, viz., that peculiar development of the 
 soul by which it knows how to take hold of another, 
 and to borrow its light from that other. 
 
 To borrow an orchard illustration, there is but one 
 period of the year in which you can gra't well. Jt
 
 214 The Methodist Armor. 
 
 may be possible to graft successfully at other times 
 but there is one period when you must make the trans- 
 fer if you would take a bud from one tree and graft 
 it into another and have it produce its kind and do 
 the best that it is capable of doing. There is but just 
 one season when the bark lifts easily, and the staff is 
 in the right condition. 
 
 There is a time, also, when the little natures bud 
 easily and graft easily. It is possible to graft them 
 at other times by extra elaboration, but more than 
 half of the grafts will blow out, as the saying is. 
 There is a period, however, in which ninety-nine out 
 of a hundred will stick and grow; for all the adap- 
 tations of the child at that time are such as to incline 
 it to borrow its life from another. It feeds upon an- 
 other instinctively. It is a little parasite. It is but 
 the transfer of that which is its need and instinct to 
 the blessed Saviour. And then it becomes a Chris- 
 tian child. And so, adhering to Christ by love and 
 by trust, and drawing its little life from Christ, it be- 
 gins the Christian career. And they would go on and 
 grow in thousands and thousands of instances, if it 
 were not that parents have an absurd notion that 
 when Christ is born into persons he is a self-register- 
 ing and self-taking-care-of Christ, so that they say, 
 " If my child is born of God, God will take care of his 
 own work." As if a pomologist should come in and 
 say, "I have put a graft into that tree, and if nature 
 is true to herself she will take care of that graft." 
 Nobody says so about trees. The man binds up the 
 graft so that it shall be held in its place, so that the 
 water shall not get in, and "so that it shall not be 
 blown out until it gains strength sufficient to take
 
 Church-membership. 215 
 
 care of itself, and then he leaves it to the force of 
 nature. 
 
 But many people, in bringing up their children in 
 the nurture and admonition of the Lord, look with 
 great suspicion on early Christian experiences. They 
 are afraid of abnormal growths; they are afraid of 
 such material as Sunday-school libraries and biogra- 
 phies are made up of; they regard early conversions 
 as indicating disease at the root or in the body of the 
 tree; they do not believe in children being really 
 Christians because they do not see in the child that 
 which they would look for in a ripe Christian. But 
 if they would look for a babe Jesus in a little babe, 
 they would find that there; and if they would treat 
 the babe Christ as they would the babe boy or the 
 babe girl, and nourish it and carry it in their arms, 
 and rear it step by step; if they would treat it as a 
 little child embosomed and arm-encircled; if they 
 would shield it as it goes through all temptation and 
 all trial, they would make straighter Christians, better 
 branched Christians, more fruitful Christians, than 
 those that are made at last out of old and bad growths 
 by lopping away the pernicious boughs. There never 
 will be the ripest and most symmetrical characters in 
 the Church of Christ till we learn how to bring them 
 up from the seed in the spirit of the blessed Master. 
 
 There are many persons whose children give every 
 evidence of being truly Christian, but whose parents 
 shrink from bringing them into the fold. "Ah!" say 
 they, "what if they should fall away?" The shep- 
 herd's boy comes in and says, " The ewe has dropped 
 a lamb far out in the pasture, shall I bring it up to 
 the barn and put it inside of the yard?" "No," says
 
 216 The Methodist Armor. 
 
 the shepherd; " let it stay out to-night, and if the wolf 
 does not get it, and the cold chill does not kill it, and 
 it lives till to-morrow and the next day, it will be worth 
 keeping, and you can bring it in." But if the lamb 
 can live in spite of the cold and wind, and without the 
 care of the shepherd, he does not need to bring it in 
 then. 
 
 There are many persons who say of the young: 
 "Shall they be gathered into the Church? shall we 
 run the risk of their bringing disgrace upon the 
 Church by their fall? " Which is the most important, 
 in the name of God, the Church or the souls of jnen 
 for which Christ died? The Church, looked at as the 
 servant of God's dear people, rises before my thought 
 most beautiful; but if the Church dare to take the 
 place of a soul of a man and make itself more precious 
 and nobler than the soul, the poorest and lowest and 
 least, I will regret it. The servant has usurped the 
 place of the master under such circumstances; for the 
 Church is God's slave, sent to take care of God's chil- 
 dren, and if the Church is good for any thing it is good 
 to take in little children and shelter them; to take in 
 the wayfarer and to shelter him; to take in the spirit- 
 ually poor and to shelter them. 
 
 Suppose that they do break down and do not get on 
 well in the Church. Is a hospital brought into dis- 
 grace because patients die there whom the doctors have 
 tried to cure? Is a school brought into disgrace be- 
 cause some dullards go in fools and come out idiots? 
 And shall a Church be always trying to take care of it- 
 self instead of taking care of that which God loves bet- 
 ter than any thing else— the souls of his dear children ? 
 Bring your little children into the Church; let Christ
 
 Church-membership. 217 
 
 be born in tnem the hope of glory; let there be a babe 
 Christ in their little experiences; let them be formed 
 into classes. Do not leave them out with the wolf; do 
 not leave them until they are strong enough to go along 
 without a Church and then bring them in. See that 
 they are taken care of and nourished. 
 
 Those who have been brought into the Church young 
 within the circuit of my own experience have, on the 
 whole, with single exceptions of miscarriage here and 
 there, endured and come out into a true Christian life, 
 with far better prospects and more symmetrical disposi- 
 tions than those who have been brought in late in life. 
 
 One may be a Christian who is yet very far from the 
 beauty and symmetry and manhood of piety. We are 
 not to suppose that they only are Christians who are 
 beautiful Christians, or who are embellished with all 
 Christian graces. A man may be a Christian and his 
 Christ may be a babe; a man may be a Christian and 
 the Christian nature in him may yet be, as it were, in 
 its boyhood. 
 
 There are but two kingdoms, one of truth and good- 
 ness and light, the other of falsehood and selfishness 
 and darkness. The little children do not belong to the 
 kingdom of the devil till some one has rescued them 
 in Christ's name; they belong to Christ unless the devil 
 carries them off and makes them captives to* sin and 
 death, from which they may still be rescued by Chris- 
 tian chivalry. The little children are not to wait til] 
 they become as men before they can enter into Christ's 
 kingdom ; the grown men are to be converted and be- 
 come as little children before they can enter it. All 
 children are Christ's; it is the duty and the privilege 
 of parents not to wait with anxiety till they grow !<'
 
 218 The Methodist Armor. 
 
 years of discretion and then hope .to convert them from 
 evil to him; it is their privilege to train them for him 
 from the cradle, to so train them that they shall always 
 go steadily forward, growing in grace and in the knowl- 
 edge of God, going on from victory to victory. In 
 their earliest and feeblest struggles they have Christ's 
 sympathy and help; in their earliest life, before the 
 first shoots have begun to appear above the ground, 
 they are his. The Sun of righteousness does not con- 
 fine his shining to the great trees; it shines on the 
 hidden seed and makes trees of them. 
 
 We have a right to hope, to pray, to expect for our 
 children that, like John the Baptist, they will be filled 
 from their mother's womb with the Holy Spirit. It is 
 a most dangerous error to suppose that they cannot 
 have the divine help and inspiration till they have 
 come to be old enough to comprehend its desirability 
 and -to ask for it. It is a most dangerous error to sup- 
 pose that our children must live in the wilderness till 
 they are old enough to seek the promised land of their 
 own accord. Not till the Church learns to train its 
 own children, not only for Christ but in Christ, from 
 the cradle, so that they shall always be Christ's, will 
 it begin to really vanquish the world. Till then it can 
 hope for nothing more than to make reprisals. 
 
 I believe that those of us who really believe this 
 should cany out our belief consistently; that we 
 should regard our children as members of the Church 
 as truly as they are citizens of the commonwealth; 
 that we should repudiate in stronger terms than we 
 are wont to do the notion that they cannot be members 
 of the outwairl community of "saints till they have 
 reached years of discretion ; that we should accustom
 
 Ch urch-membership. 219 
 
 ourselves to regard them as members with us of the 
 household of faith, and should accustom them to so 
 regard themselves; and that we may well use the rite 
 of baptism as a sign of this faith that brings our chil- 
 dren into Christ's household with ourselves. 
 
 Baptized children, then, ought to be enrolled by name 
 in the register of each Church, as composing a distinct 
 class of candidate members, and thus be held in expect- 
 ancy till the time when they are to be examined, and 
 those that are found to meet the prescribed conditions 
 of the Discipline should be admitted into the full 
 membership of the Church. 
 
 IV. The Duty of Joining the Chuech. 
 
 i. Every one desiring to save his soul should seek a 
 spiritual home in some branch of the Church of God. 
 That this is a duty is seen from the teaching and prac- 
 tice of the early disciples. The converts on the day 
 of Pentecost immediately joined the band of disciples. 
 "And the same day there were added unto them about 
 three thousand souls." (Acts ii. 4.) Also the con- 
 verts in Lystra, Iconium, and Antioch were organized 
 into churches. Hence, it is said of the apostles: 
 :< They returned again to Lystra, and to Iconium, and 
 to Antioch, confirming the souls of the disciples, and 
 exhorting them to continue in the faith." (Acts xiv. 
 22. ) Within the Church thus organized are the ordi- 
 nances of the gospel, which are means appointed by 
 God to help us work out our salvation— such as spirit- 
 ual discipline, the communion, and the pastoral watch- 
 care. 
 
 2. Consider, too, the benefit of pulpit instruction. 
 How much light and warmth it shfds upon the world
 
 220 The Methodist Armor. 
 
 in this way! Think of seventy thousand ministers in 
 the United States, men of culture and well skilled in 
 preaching, pouring every Sabbath streams of moral 
 ] light and truth upon the people ! What a vast amount 
 of good is done! What a great help it is to sit under 
 the enlightening and stirring ministrations of the pul- 
 pit! It has pleased God to save men by preaching. 
 
 3. Then, again, in the Church is the stirring influ- 
 ence of sacred song. The hymn-book is a power in 
 the land. There can never be such a bond of union as 
 sweet and animating song. How often on the wings of 
 song our dull &ouls begin to take fire and rise heaven- 
 ward! How often it comes as a refreshing rain on 
 parched fields ! 
 
 4. Furthermore, the Church generates spiritual 
 warmth. "It is difficult for single individuals, un- 
 less they be very highly endowed, to create in them- 
 selves fervor when alone. Now and then there is a 
 nature that can generate its own fire; but ordinarily 
 you must put stick upon stick, and spark to spark, 
 and flame to flame, in order to make fervor; and it 
 is the association of feeling, it is feeling in the multi- 
 tude, whose thought kindles in each individual the 
 highest forms of emotion. There are very few who 
 have the power of solitary zeal; and there are very 
 few who have not the power of associated zeal. The 
 Christian religion depended at the first, and has evei 
 since depended, and will to the end depend very large- 
 ly, on Church conditions ; for a religion whose element 
 is love and not awe, a religion whose very life is sweet 
 and pure emotion, must thrive by the social principle. 
 It was never meant that Christians should be solitary; 
 it was never meant that they shoidd feed themselves.
 
 Church-membership. 221 
 
 It was meant that they should thrive in their combined 
 and associated capacities." 
 
 5. "In Church association also the feeble and igno- 
 rant get from the gifts of all an education which is 
 not possible in any other way. A Church that has a 
 real Christian life in it is one of the best schools to 
 which men can go. If, when the disciples had pro- 
 fessed the name of Christ, each one had made his own 
 house the center, and his own relatives exclusive com- 
 panions, there would have been hundreds and thou- 
 sands in the course of time who would have been 
 almost without instruction. But by the gathering to- 
 gether of the humble and lowly with those of cult- 
 ure and refinement in intimate association, the under 
 classes gained and the upper classes lost nothing." 
 
 6. Church-membership cultivates brotherly love and 
 mutual assistance. "As soon as the idea of brother- 
 hood was once introduced, as soon as men felt that 
 God was their Father and that Jesus Christ was their 
 elder brother, and that they were all brethren, and they 
 began to come together with that feeling, instantly 
 there took place a process of evolution and of educa- 
 tion which never can be measured, and which can 
 scarcely be overestimated. There is an education of 
 the books, and there is an education in the higher 
 forms in schools; but the general education which the 
 community receive depends largely upon the association 
 of men with men. It is the unconscious and general 
 action of the higher natures upon the intermediate or 
 lower that is perpetually working in society. There- 
 fore a Church that gathers together its members, if 
 there be a sweet and blessed affection flowing through 
 the Church, then the best lives in the Church become
 
 222 The Methodist Armor. 
 
 instructors, and all the poorest lives, the lives of the 
 whole spiritual household, are pervaded by a common 
 religious sentiment; the gifts of all belong to each, 
 and the gifts of each belong to all. For general in- 
 struction, then, and for the development of emotive 
 life, it is wise for those who love the Lord Jesus Christ 
 to gather themselves together." 
 
 These are some of the reasons for joining the Church 
 that existed in the past, and will still exist to the end 
 of time. We invite men into Church-fellowship be- 
 cause it is a duty ; it is a happier life and a more use- 
 ful one. 
 
 Objections Met. — " Well, but," says one, " I do not 
 feel that I am worthy to join the Church." If you 
 mean by this that your unworthiness arises from liv- 
 ing in the commission of some sin — secret or known 
 — and you do not mean to abandon sin, then you are 
 not fit. There can be no advance made in securing 
 salvation, either in or out of the Church, till a man 
 makes up his mind to forsake evil and learn to do 
 well. But if you mean, as is most generally the case, 
 that you are not worthy because you have not reached 
 the standard of spiritual excellence, then our reply is 
 that you are like a sick man who does not feel worthy 
 to be cured, or a boy hanging around a school-house, 
 saying, "I am too ignorant to go in and become a 
 scholar." What is a hospital for but to cure sick men, 
 or school-houses for but to educate illiterate persons? 
 The Church is a curative institution; it is an educat- 
 ing institution; it is a household where spiritual babes 
 are to be fed and raised. 
 
 " O well," some say, " we do n't like to take upon 
 ourselves the duties and obligations of Church-mem'
 
 Methodism and Sunday -schools. Il23 
 
 bersliip." There is not a duty resting on a member 
 of the Church that does not rest on men outside of 
 the Church. Moral obligations rest upon men wheth- 
 er they be in or out of the Church. There is not a 
 single duty that will be incumbent upon you when 
 you go into the Church that is not incumbent upon 
 you now. Is there any obligation greater than this: 
 "Thou shalt lore the Lord thy God with all thy heart and 
 mind and soul and strenyth, and thy neiyhbor as thy- 
 self." And does this royal law not become binding 
 till a man joins the Church? Why, its obligations 
 fell on you the very hour you crossed the line of 
 accountability. It rests upon you in or out of the 
 Church. The Church does not create moral obliga- 
 tion; it only helps us to perform the duties that God 
 has laid upon us. 
 
 CHAPTER XV. 
 
 METHODISM AND SUNDAY-SCHOOLS. 
 
 I. OlilGIN. 
 While Mr. Wesley was a missionary in Georgia, " he 
 established a school of forty children, which he placed 
 under the care of Mr. Delamotte, a man of good edu- 
 cation, who endeavored to blend religious instruction 
 with secular learning; and on Sunday afternoon Wes- 
 ley met them in the church before evening service, 
 heard the children recite their catechism, questioned 
 them as to what they had heard from the pulpit, en- 
 deavoring to fix the truth in their understanding a« 
 well as in their memories. This was a regular part 
 of his Sunday duties, and it shows that John Wesley, 
 in the parish of Savannah, had established a Sunday
 
 224 The Methodist Armor. 
 
 school fifty years before Robert Raikes originated his no- 
 ble scheme in Gloucester, and eighty years before the 
 first school in America on Mr. Raikes' s plan was es- 
 tablished in the city of New York. Mrs. Susannah 
 Wesley, mother of John Wesley, had a Sunday-school 
 in England in 1764, seventeen years before Mr. Raikes 
 organized his school in 1781. In 1783, Bishop As- 
 bury organized a Sunday-school in Virginia. 
 
 II. .Eminent Usefulness of These Schools. 
 
 1. Think of the hundreds of thousands of children 
 who have been led to Christ through these schools! 
 General statistics show that during the past eighteen 
 years 285,730 converted souls have passed from the 
 Sunday-schools into the bosom of the M. E. Church, 
 North. And what is true of this Church is no doubt 
 true of others. Truly these schools are the nurseries 
 of the Church. 
 
 " Some years since a noted horticulturist took me to 
 see h is orchard of young peach-trees. It was a splen- 
 did sight — thousands of trees standing in long rows 
 and comprising all the rich varieties of that delicious 
 fruit! I said to him, 'I presume you are very care- 
 ful in the selection of your peach -kernels in order 
 to get the rarest quality of fruit?' 'No,' he replied, 
 we plant whatever comes to hand, and then we bud 
 them. Every one of these trees was budded.' This 
 brought to light a curious fact in horticulture. Does 
 the gardener wish to raise a rare and splendid fruit, 
 he takes a bud or sprout from a bearing tree and 
 grafts it. No matter how poor a variety the stock 
 may be upon which he grafts it, "the bud will preserve 
 its own identity; it will grow up and bear its own
 
 Methodism and Sunday-schools. 225 
 
 fruit. Thus the tree will be made to bear fruit en- 
 tirely different from, and infinitely superior to, that 
 which its own nature would have produced. Oui 
 Sunday-school system is a system of spiritual horti- 
 culture; it is designed to ingraft into the young heart 
 the 'incorruptible seed' of the word of God. No 
 matter how unpromising the variety or individual, it 
 will take root, it will grow up, preserve its own iden- 
 tity, blossom in unfading beauty, send forth heavenly 
 odors, and ripen into immortal fruit. My brethren, 
 let us learn a lesson from the horticulturist. Let us 
 have more faith in the vitalizing and regenerating 
 power of that 'incorruptible seed' which it is our 
 business to ingraft into the mind and heart of the 
 child." — Bishop Clark. 
 
 2. Think, again, of the distinguished statesmen, 
 lawyers, physicians, merchants, mechanics, ministers, 
 and missionaries, who owe their eminence and useful- 
 ness to Sabbath-school instruction. We need to trace 
 the influence of these schools in quickening the whole 
 Church, and in opening wide and promising fields for 
 all Christian workers. We talk of reflex influences. 
 Was there ever a more striking example of it than we 
 have here? Christians meet to teach children; their 
 services are gratuitous, and they look perhaps for a 
 reward in heaven, but God so orders events that they 
 themselves are taught. Agencies and influences sur- 
 round them and press them in vast numbers to th<- 
 word of God, Avhere their intellects are filled with 
 divine truths, where they drink of the river of the 
 water of life and are refreshed, where they receive 
 stimulus and strength to work for the Master. Since 
 the introduction of the International Lessons. tliP 
 15
 
 226 Tht Methodist Armor. 
 
 Sunday- school has become the greatest theological 
 seminary in Christendom. 
 
 3. Think of the hundreds of thousands of well- 
 educated and pious men and women who are engaged 
 every week in the careful study of God's holy word, 
 with the varied and abundant helps furnished by com- 
 mentaries, and the expositions and illustrations given 
 in religious periodicals and newspapers ! Consider how 
 their own minds are profited and enriched by these 
 studies, and their hearts warmed by the simultaneous 
 contemplation of the precious doctrines and glorious 
 hopes that shine from the sacred page! Before this 
 great theological institution — every day becoming 
 greater — in which God himself is the Teacher, and 
 over which the Holy Spirit hovers to answer the 
 prayer from any lips, " Open thou mine eyes, that I 
 may behold wondrous things out of thy law;" be- 
 fore this institution, with its vast array of students 
 hungering and thirsting after knowledge and right- 
 eousness, I stand filled "with admiratio'n, and with 
 gratitude to God. I see here a theological insti- 
 tute, capable of indefinite enlargement, with its doors 
 open to all who will come in and sit at the feet of 
 Jesus and learn of him. 
 
 4. As a missionary organization the Sunday-school 
 Las done a great work in establishing and sustaining 
 schools in destitute localities and in remote regions, 
 where it has kindled the first gospel light, and fur- 
 nished the means for the instruction of the ignorant 
 and neglected classes. Its influence has been sensibly 
 and extensively felt in foreign fields through its con- 
 tributions, its missionary bands recently so largely 
 increased, and (Especially in the numerous and able
 
 Methodism and Revivals. 227 
 
 missionaries whom it has raised up and sent forth to 
 preach the gospel. 
 
 III. Sunday-school Statistics. 
 
 Methodist Episcopal Church, South: Schools or- 
 ganized, 7,226; officers and teachers, 57,867; scholars, 
 391,693; total, 449,560. 
 
 Methodist Episcopal Church, North: Schools or- 
 ganized, 19,904; officers and teachers, 212,442; schol- 
 ars, 1,743,735; total, 1,956,178. . . 
 
 With the latest corrections applied, the report of 
 the Statistical Secretary presents the Sunday-school 
 army of the United States and Canada thus: Total 
 of schools, 83,188; teachers and officers, 894,793- 
 scholars, 6,843,997; total of teachers and scholars, 
 7,738,790. Of the above, the United States have: 
 Schools, 77,793; teachers and officers, 853,100; schol- 
 ars, 6,504,054; total of teachers and scholars, 7,357,- 
 154. And as many more in Great Britain and other 
 countries. 
 
 CHAPTER XVI. 
 
 METHODISM AND KEVIVALS. 
 
 The grand feature of Methodism is a revival of 
 scriptural Christianity. "Revivals are no mere in- 
 cident of Methodism. It is itself a revival. The 
 entire significance of it is given in that word. Meth- 
 odism was not a revolution against existing ecclesi- 
 astical authority, nor against established doctrines, 
 but a revival of religion." — Bishop Marvin. 
 
 I. What is a Revival? 
 It is a deep spiritual interest pervading a town or a 
 neighborhood. It is an active, stirring excitement on
 
 228 The Methodist Armor. 
 
 the question of personal salvation. There are three 
 states of men. There is the state of lukewarnmess; 
 the state of serious attention; then an anxious state, 
 saying, "What shall I do to be saved?" When this 
 state pervades a congregation, it is a revival of re- 
 ligion. The history of the Church is marked with 
 periods of revivals — great divine freshets, when the 
 rains from heaven filled the ordinary channels fuller 
 than they could hold, and they overflowed their banks 
 and spread spiritual beauty and fertility on both sides 
 clear down to the day of Pentecost, which was one of 
 the grandest revivals on record. The genuineness of 
 revivals is so clear and marked as to set aside the 
 necessity of argument. " I believe in the existence 
 of revivals of religion as much as I believe in any 
 other fact, either physical or moral." — Dr. Wayland. 
 While the Methodist Church is preeminently the 
 Church of revivals, yet nearly all the Protestant 
 Churches have more or less adopted the principle. 
 The revival Churches are the growing and spreading 
 Churches in our land. 
 
 II. Benefits of Revivals. 
 
 1. To Promote the Piety of the Christians. — It is a 
 great work to elevate the Christian character of the 
 members of the Church to a higher plane, a nobler 
 form of development. "Even if there were to be no 
 ingathering from the world, it is oftentimes that a 
 ' i ef reshing grace ' (as it is called in the old-fashioned 
 language) in the Church is preeminently desirable, 
 preeminently a blessing from God, though it may 
 stop with the members of the Church; for our power 
 is not numerical, but moral — it is not so much how
 
 Methodism and Revivals. 229 
 
 many members we have in the Church that deter- 
 mines its power as it is the quality of that which we 
 have. A church of twenty men who are eminent in 
 grace and goodness is a larger church, if you meas- 
 ure size by power, than a church of two thousand 
 that are living a very low, worldly form of life. So 
 that when men in the Church have been living in 
 routine Christianity without any very active develop- 
 ment of personal faith and the sweetness of the 
 Christian graces, it may oftentimes be the case that 
 a revival of religion will be the divine work in the 
 Church; and though many are not added to the 
 Church, the Church itself is immensely strengthened, 
 its power is augmented; so that while sometimes you 
 shall find men ambitious of a large roll of members 
 gathered in the community, this is not the most im- 
 portant part, important as it is. It is still more im- 
 portant that in gathering in these men those that 
 gather shall themselves be built up, shall themselves 
 be developed and made more powerful." 
 
 "A revival is the spring of religion, the renovation 
 of life and gladness. It is the season in which young 
 converts burst into existence and beautiful activity. 
 The Church resumes her toil and labor and care with 
 freshness and energy. The air all around is balmy, 
 and diffusing the sweetest odors. The whole land- 
 scape teems with living promises of abundant harvest 
 of righteousness and peace. It is the jubilee of holi- 
 ness. A genial warmth pervades and refreshens the 
 whole Church. Showers of 'vernal delight and joy' 
 descend gently and copiously. Delightful influences 
 are wafted by every breeze." 
 
 2. The Reclaiming of Backsliders. — One of the blessed
 
 230 The Methodist Armor. 
 
 results of a revival is to awaken and reclaim back- 
 sliders. There aro hundreds and thousands in the 
 Church who are sunk down into a deep and fearful 
 state of religious declension. They are too far gone 
 to be recovered by the ordinary means of grace. The 
 only chance to lift them up from this gulf of declen- 
 sion is a flood of revival grace. Nothing less than the 
 thunder of a religious storm will wake them up and 
 bring them to repentance and renewed obedience. A 
 powerful revival will open their blind eyes and melt 
 their hard, marble hearts, and break the spell of sin, 
 and save them. 
 
 3. The Conversion of Sinners. — The immediate con- 
 version of sinners is the leading idea of a revival. 
 One of the most extraordinary elements of the gospel 
 is its power of suddenly transforming the souls of 
 men. It is the power of God unto salvation to every 
 one that belie veth. 
 
 "A gambler may in a moment cease to gamble, 
 and never again touch the instrument of deceit. A 
 drunkard may in one single moment come to a pur- 
 pose by which he shall never again touch the fatal 
 cup. The effects of his past misconduct will not pass 
 away at once, but the man has made a stand that will 
 affect his whole character." 
 
 "A man may be pursuing lewd courses, he may be 
 pursuing a dissolute life, and in one single hour he 
 may set the rudder so that his whole track after that 
 will be iipon a different line. The beginnings may 
 be sudden, and it is the knowledge of this fact that 
 there is a power by which men may be changed — not 
 in single instances alone, but in multitudes — that 
 inspires us to work in revivals of religion. We do
 
 Methodism and Revivals. 231 
 
 not, therefore, get up a religious enthusiasm in a so- 
 cial form simply to enjoy ourselves and to exalt the 
 feeling of the Church, but we do it because in that 
 heat which is generated you can develop in wicked 
 men a newness of life which it would seem very dif- 
 ficult to develop under any other circumstances. 
 This is the language of experience and observation, 
 and not of theory." 
 
 Look at the first great revival that occurred on the 
 day of Pentecost. Three thousand hard-hearted sin- 
 ners were converted in one day. Who were they? 
 " Strangers " who had come from a distance to Jeru- 
 salem. No doubt but that they were men of spiritual 
 ignorance and wicked lives. Paul, the blood-red per- 
 secutor, is struck down beneath the outbursting splen- 
 dor of Christ's manifested presence, and transformed 
 into a flaming apostle. The Ethiopian eunuch, riding 
 in his chariot, is changed suddenly, and "went on his 
 way rejoicing." The publican sunk down beneath the 
 mountain-load of guilt, and cried, " God be merciful 
 to me a sinner! " The burden rolled off, light flashed 
 into his darkened mind, peace welled up in his heart, 
 and "he went down to his house justified." The 
 Philippian jailer is suddenly awakened to see his 
 sinfulness and awful danger, and then in a few mo- 
 ments he emerges from heathen darkness into the 
 glorious light and liberty of the sons of God. 
 
 " Name any specific sin in the catalogue of heinous 
 crimes, the forgiveness of which God has not illus- 
 trated in Biblical history: Noah, the inebriate; Abra- 
 ham, the falsifier; Moses, the son of ambition; Aaron, 
 the idolater; Solomon, the libertine; Manasseh, the 
 murderer; Peter, the swearer; David, the adulterer;
 
 232 The Methodist Armor. 
 
 the nameless robber of Calvaria; Paul, the persecutor; 
 and fallen women, but represent tens of thousands 
 who have sung triumphantly: 'O God! I will praise 
 thee; for, though thou wast angry with me, thine an- 
 ger is turned away, and thou comf ortest me ! ' 
 
 "Infidels, such as Newton, Rochester, and Charney; 
 veteran sinners, such as Marcus Caius Victorius; sav- 
 age chieftains, such as Africana; pagan monarchs, 
 such as Clovis and Constantine, have found Christ's 
 atonement ample for their salvation. Read Paul's 
 array of sinful classes saved from among the Corin- 
 thians, as he enumerates them in the sixth chapter 
 of his first letter to the Corinthians. "What a rich 
 freight of cheer comes to unsaved men on the opening 
 words of our text: 'All manner of sin and blasphemy 
 shall be forgiven unto men! ' " 
 
 4. The Conversion of Children- -Bevivals are pre- 
 cious seasons for bringing in the children and young 
 persons; and special pains should be taken to lead 
 them to Christ. The young are the hope of the 
 Church. They will be its strong pillars when the 
 fathers have passed away. They are soon to fill the 
 pulpits and pews of the Church. The glory of the 
 future Church will depend upon them. As the beau- 
 ty of spring, the glory of summer, and the fruitful- 
 ness of the autumn depend upon the healthy buds 
 and germs of the spring, so the power, excellency, 
 efficiency, and fruitfulness of the future Church will 
 depend upon the early conversion and thorough train- 
 ing of the children. And the Church that takes the 
 best care of the lambs will have the grandest flock 
 feeding in the green pasture of gospel grace. The 
 Church that transplants the most of these immortal
 
 Methodism and Revivals. 233 
 
 scions will have the largest, most fragrant and fruit- 
 ful orchard. The Church that gets the most youthful 
 recruits, and trains and drills them well, will have the 
 grandest, most aggressive and effective army to con- 
 quer the world for Christ. It requires no prophetic 
 vision to see which denomination will be the greatest 
 Church of the future in America. It will be that 
 Church which is instrumental in converting the most 
 children, and developing them into fruitful Chris- 
 tians. Then, work for the conversion of the children. 
 Let there be no mock fear about them being too 
 young to be converted. There are very early con- 
 versions. 
 
 5. Earl)/ Conversions. — Dr. Talmage says: "It is 
 sometimes said that during revivals of religion great 
 multitudes of children and young people are brought 
 into the Church, and they do not know what they are 
 about. It has been my observation that the earlier 
 people come into the kingdom of God the more useful 
 they are." 
 
 Robert Hall, the prince of Baptist preachers, was 
 converted at twelve years of age. It is supposed he 
 knew what he was about. Matthew Henry, the com- 
 mentator, who did more than any man of his century 
 for increasing the interest in the study of the Script- 
 ures, was converted at eleven years of age; Isabella 
 Graham, immortal in the Christian Church, was con- 
 verted at ten years of age; Dr. Watts, whose hymns 
 will be sung all down the ages, was converted at nine 
 years of age; Jonathan Edwards, perhaps the might- 
 iest intellect that the American pulpit ever produced, 
 was converted at seven years of age. And that father 
 and mother take an awful responsibility when they
 
 234: The Methodist Armor. 
 
 tell their child at seven years of age, "You are too 
 young to be a Christian," or, "You are too young to 
 connect yourself with the Church." That is a mistake 
 as long as eternity. 
 
 If during a revival two persons present themselves 
 as candidates for the Church, and the one is ten years 
 of age and the other is forty years of age, I will have 
 more confidence in the profession of religion of the 
 one ten years of age than the one forty years of age. 
 Why? The one who professes at forty years of age 
 has forty years of impulse in the wrong direction to 
 correct; the child has only ten years in the wrong di- 
 rection to correct. Four times ten are forty. Four 
 times more the religious prospect for the lad that 
 comes into the kingdom of God and into the Church 
 at ten years of age than for the man at forty. 
 
 We may add that it is stated that Bishop Asbury 
 was converted at thirteen, Bishop Roberts at ten, Dr. 
 Benson at sixteen, while Richard Baxter and Bishop 
 Andrew were so taught that they never knew the exact 
 time of their conversion. 
 
 Children are converted just as adults are converted. 
 The child is the father of the man. The nearer we 
 are to the birth, the nearer we are to the new birth. 
 The oldest, the wisest, has to enter the kingdom of 
 Christ as a child. Every child old enough to sin is 
 old enough to repent and believe. Then, again, how 
 much easier it is to get children converted than old, 
 hard-hearted sinners? It is easy to turn the lamb 
 while gentle into the pasture, but when it grows up to 
 be an old sheep and wanders far away upon the bleak 
 mountains of sin, becomes wild and shy, how difficult 
 the work of hunting it Tip and driving it back to tlte
 
 Methodism and Revivals. 235 
 
 gate where it stood when a little lamb! And when 
 put into the fold, its bad habits render it liable to 
 leave the fold and go back to its old haunts. The ap- 
 plication is easy. The child is the gentle lamb, that 
 can be easily turned in through the gate of conversion 
 into the green pastures of the Church. The wild 
 sheep is the child neglected till it wanders off, con- 
 tracts the bad habits of drinking, swearing, unbelief, 
 and other sins which render his conversion difficult. 
 
 Two men have nurseries. The wise man takes up 
 a hundred scions while small, transplants them into a 
 fertile and well-prepared soil. They take root and 
 grow up into symmetrical trees, which flourish and 
 bear much fruit. He has a beautiful, fragrant, fruit- 
 ful orchard. The foolish man lets his scions alone. 
 They grow up into scraggy trees. They must be 
 transplanted or be destroyed. Now, he commences 
 the work of transplanting. They have grown old, 
 heavy, deeply rooted in the soil. What labor to dig 
 around and around, to prize and heave, in order to 
 get them up! Then he must work almost as hard in 
 digging deep holes where they are to be planted. He 
 must lop off many limbs and plant carefully, fertilize 
 •well, and then probably half of them will wither and 
 die after all of his hard labor. The wise man repre- 
 sents the preacher laboring for the conversion of the 
 children. The foolish man represents the preacher 
 who neglects the children till they grow up into hab- 
 its of sinfulness, and then works for their conversion. 
 This whole country is full of old sinners who stand as 
 old scrubby oaks in the forest of wickedness. Will 
 they ever be transplanted into the garden of the Lord 
 and become "trees of righteousness? " Will the mill-
 
 236 The Methodist Armor. 
 
 ions of heathen rooted in the soil of superstition 
 ever be transplanted by a handful of missionaries? 
 This world cannot be converted by the old process of 
 transplanting grown trees. No, never. The Church 
 must begin at the cradle — must transplant the mill- 
 ions of the world while they are tender, growing 
 plants. 
 
 III. The Agencies to be Used in Secuking a 
 Revival. 
 
 1 . One of the most effective and reliable means is 
 the faithful preaching of the divine truth. It should 
 be adapted to produce the result desired. 
 
 (1) Such Preaching as will Convince the Judgment. — ■ 
 " Knowing the terror of the Lord," said Paul, " we 
 persuade men." It was the compulsion of persua- 
 sion which the Saviour enjoined upon his disciples 
 as a means of inducing men to come in, that his 
 Father's house might be filled. Hence the control of 
 attention and the impartation of instruction, however 
 important of themselves, are nevertheless to be re- 
 garded as means to the higher end of convincing 
 men of spiritual truth and religious duty. As God 
 has implanted reasoning faculties in every mind, it 
 is the preacher's duty to bring Christian truth within 
 the action of those faculties, so that they may be en- 
 listed in its reception and study. To this end he 
 must be a lover of truth, and must illustrate its in- 
 fluence not only in his life, but in his modes of rea- 
 soning. No mental reservations must be allowed to 
 underlie his statements, no covert sophistries to im- 
 peach his candor, and no evasions to betray his lack 
 of confidence in the truths he assumes to utter. His
 
 Methodism and Revivals. 237 
 
 motto must be, "Having believed, therefore do I 
 speak;" and in showing forth the reasons for the 
 faith that is in him, he will not fail to persuade 
 others also. 
 
 (2) The Preach in;/ should Arouse the Conscience. — It 
 was especially designed to reach and quicken that 
 silent and often silenced monitor of every breast, 
 which, however averse its possessor may be, seldom 
 fails to respond to earnest reasoning in "temper- 
 ance, righteousness, and a judgment to come." Pow- 
 erless and valueless for true religious effect are those 
 sermons which awaken no echoes in the chambers of 
 conscience; whereas the faithful word which startles 
 into action a dormant consciousness of guilt before 
 God, and confronts a careless soul with its own short- 
 comings and their consequences, is of priceless value 
 in the moral history of that soul. When the con- 
 science is properly aroused, it becomes an auxiliary 
 of untold power to aid the preacher in his further 
 work. It supplies the listening ear, the tender heart, 
 and the consenting will. Thus it is tliat through the 
 office of preaching God works within men "to will 
 and to do of his own good pleasure," and yet in per- 
 •fect harmony with their individual freedom of choice 
 and action. 
 
 (3) The Preaching should Melt the Sensibilities. — As 
 man embraces in his nature the most varied powers 
 and susceptibilities, so preaching was designed to 
 address and influence every faculty of his being 
 Intensely fallacious, therefore, is the theory of some 
 that preaching should only address the judgment. 
 That, indeed, is to be done in a manly and faithful 
 manner: but the more delicate task of warming the
 
 238 The Methodist Armor. 
 
 heart and kindling the emotions is not to be left 
 undone. For this there is no power equal to a righi 
 exercise and an unaffected expression of the re- 
 ligious affections. How true is the classic precepi 
 of Horace, " Weep yourself if you would see others 
 weep," compared with the heart-utterances of the 
 Hebrew prophets and psalmist. Listen to Jeremiah 
 as he exclaims, " O that my head were waters and 
 mine eyes a fountain of tears, that I might weep day 
 and night for the slain of the daughter of my peo- 
 ple!" Also, David, when he said: "They that sow 
 in tears shall reap in joy. He that goeth forth and 
 weepeth, bearing precious seed, shall doubtless come 
 again with rejoicing, bringing his sheaves with him." 
 The preacher who cherishes or illustrates a cold, 
 unsympathetic nature, or whose ideas of propriety 
 would repress every emotion that does not freeze in 
 its utterance, is a poor representative of Him who 
 shed tears over Jerusalem, and who wept at the 
 grave of Lazarus. If "love is the fulfilling of the 
 law," and if "Christian faith works by love and puri- 
 fies the heart," then let no preacher of the gospel 
 fear or fail to cherish a consuming love for his fel- 
 low-men, and to imbue his messages with a warmth 
 of sentiment which will soften frigid hearts and melt 
 down the obduracy of impenitence. Well has it been 
 said that he who loves most will preach best. 
 
 (4) The Great End, Aim, and Result of the Preaching 
 shoidd be to Lead Sinners to the Saviour. — All other ele- 
 ments focalize in this. Hence, whether by instruc- 
 tion, persuasion, conviction, or entreaty, or by all 
 combined, the preacher must by all means strive to 
 save men. Hence, also, that method, or combination
 
 Methodism and Revivals. 239 
 
 of methods, which will save most is, without question, 
 the best. At this point the controlling purpose of 
 the preacher will greatly influence the character of 
 his preaching. Moral and spiritual results rarely 
 ensue by accident. The laws of intellectual and 
 spiritual influence are not less positive than those 
 which govern matter. He that would preach the 
 gospel for the glory of God and the salvation of 
 men must study those laws and avail himself of their 
 power. Of all the good gifts which it is permitted 
 men to covet, that of winning souls is the greatest. 
 For the attainment of this it is the privilege of every 
 minister of the Lord Jesus to toil with a holy ambi- 
 tion and to pray with an unwavering faith, relying 
 upon the promised aid of the Holy Ghost. For this 
 he should account no labor irksome, no study hard, 
 no experiment profitless. For this even failures may 
 become to him lessons of help, and sacrifices the 
 source of glorious rewards. A ministry that is not 
 crowned with the result of soul-saving, however it 
 may win human applause or snuff the incense of ad- 
 miration, is poor indeed; whereas he that is blessed 
 of God, in using the appointed means of converting 
 sinners from the errors of their ways, enjoys a priv- 
 ilege that angels might covet. 
 
 2. Praying for the Unction of the Holy Ghost. — "All 
 revivals are the work of the Holy Spirit. They are 
 never manipulated into existence. When religion is 
 revived, God does it. Nothing can substitute the di- 
 vine presence and power. The 'times of refresh- 
 ing' are 'from the presence of the Lord.' But God 
 always works among men through human media, so 
 that while 'the power is of God,' 'itworketh mightily
 
 240 The Methodist Armor 
 
 ill' his people." — Bishop Marvin. And as the power 
 of developing and carrying on a revival is the Holy 
 Spirit, the disciples were commanded to tarry at 
 Jerusalem till that power came. "Ye shall receive 
 power after that the Holy Ghost is come upon you." 
 The power that leads men to Christ is not the power 
 of eloquence. The power of eloquence may move 
 and burn, but it cannot regenerate the soul of man. 
 The cold moonlight of human eloquence Can never 
 melt down the icebergs of sin. It will take the sum- 
 mer beams of the Holy Spirit to do that. 
 
 Neither is it the power of logic. Mere argument can- 
 not convert a soul. You have seen sheet-lightning how 
 it flashes and dazzles, but it never wields the bolt that 
 smites and kills. Cold logic is the mere sheet-light- 
 ning. It is the fire of the Holy Ghost that smites 
 sinners and converts their souls. 
 
 " Now, it was just exactly that mood of the higher 
 faculties which came to the apostles after Christ's as- 
 cension, when the Holy Ghost descended upon them. 
 It is precisely that faith which is produced upon God's 
 people now when the Holy Ghost descends into their 
 hearts. There is not an explainable personality, there 
 is not an explicable influence, but there is the witness, 
 from age to age, of thrice ten thousand in every gen- 
 eration, that it is best for men so to hold their souls 
 that they shall be filled with the divine enthusiasm — 
 that it is a divine enthusiasm which in the main mani- 
 fests itself by giving tone and electric, or magic, power 
 to the higher moral and spiritual sentiments in the 
 human soul; and it is exactly that part of the mind 
 which is ordinarily capable of being the most effica- 
 cious upon others. No man inspires faith in his fel-
 
 Methodism and Revivals. 241 
 
 low-man who has not faith himself; no man inspires 
 warmth in them who has not warmth himself; no man 
 inspires enthusiasm in them who does not generate en- 
 thusiasm in his own soul. And to do this transcends 
 nature. In order to do this, we need to have the divine 
 influence exerted upon our souls. And it is for this 
 that the truth of the Divine Spirit is revealed. It is 
 distinctively peculiar. It was known among the proph- 
 ets uuder the old dispensation; it became the posses- 
 sion or right of the whole brotherhood of men under 
 the new dispensation; and it is possible for men to 
 live in such a light, in such a warmth, and so under 
 the stimulating influence of the Spirit of God, that 
 the higher part of their nature shall be constantly in 
 an innocuous state, warming, and lighting, and bless- 
 ing men. Now, in this higher condition of the nobler 
 faculties, more than in any other condition, we lose 
 the fear of men, and escape from that bias and dam- 
 aging influence which comes in through the love of 
 approbation. We love the praise of God more than 
 the praise of men, therefore we are lifted up above a 
 thousand temptations and infelicities; above the cur- 
 rents which blow close down to the earth — the ' land 
 currents,' as they are called." 
 
 In laboring for a revival, nothing is so important as 
 earnest, persevering, and believing prayer. There 
 must be private and public prayer. The preachers 
 and the people must pray mightily for the outpour- 
 ing of the Spirit. For our encouragement, we are told 
 by the Master " that God loves to give good gifts to 
 his children that ask him," more than parents love to 
 give bread to their children. He challenges us. He 
 says: "If ye ; being evil, know ! ow to give good gifts 
 16
 
 212 The Methodist Armor. 
 
 mi to your children, how much, more shall your Father 
 which is in heaven?" That is, how much more shall 
 One who is not evil, who is not narrow, who is not 
 ignorant, who is not imperfect — how much more shall 
 the wisdom and goodness of the Father in heaven do 
 for men than the erring affection and limited wisdom 
 of earthly parents do for their children! God's boun- 
 ty is universal, unquestionable; and nothing pleases 
 God so much as that we should draw upon him. " It 
 is more blessed to give than to receive," said Christ. 
 He said so because he felt it. He said so because 
 it was true of the Eternal Father. The happiness 
 of God comes from this, that he is eternally pouring 
 out from himself. He loves to give, and rejoices to 
 give. 
 
 If, then, you need consolation, enlightenment, power, 
 enthusiasm, joy in the Holy Ghost, it is to be sought. 
 It is not to be purchased by labor-pains, by penalties, 
 or by tasks ; it is to be received. It comes as the dew 
 comes; it falls as the rain falls; it streams abroad as 
 the light streams abroad; it is that which God loves 
 to give, that which you need to receive, and that 
 which every man should seek and should take. When 
 the preacher is baptized with the Holy Ghost, his ser- 
 mon will move the people. 
 
 He will preach as though he ne'er should preach again, 
 And as a dying man to dying men. 
 
 IV. The Cooperation of the People with the 
 Preachers. 
 
 On this point, Mr. Moody has some very practical 
 and useful remarks. He says: " There are three class- 
 es in the Church. First, the formalists, who criticise.
 
 Methodism and Bevivals. 243 
 
 Tliey say, We can have nothing to do with these evan- 
 gelists; we must maintain dignity and order in our 
 services. These are the same class of people who 
 cried out, ' Crucify him! crucify him! ' They resent- 
 ed the preaching of the Nazarene, and they objected 
 to his unorthodox sermons, and the crowds who fol- 
 lowed him about, and his ignoram disciples who were 
 not of the scribes and Pharisees. 
 
 "Then there are the sponges. They take all the 
 comfort they can get, but give out nothing. They 
 are going to meetings all the time, listening to ser- 
 mons; but you can never get them to work. They do 
 not teach in our Sunday-schools; they will not visit 
 the sick. 
 
 "The third is the class we want— the Christian 
 workers. All the while the minister is preaching they 
 are praying for the Spirit of God to carry the truth to 
 the hearts of sinners. After the service they are look- 
 ing out for some one to speak to and to make a personal 
 appeal. A minister who has a hundred such workers 
 in his congregation will revolutionize the part of the 
 city he works in. The trouble is not so much in get- 
 ting men to hear the gospel as in getting men to work. 
 
 "We hear much of those who show zeal without 
 knowledge, but I had a thousand times rather have 
 zeal without knowledge than knowledge without zeal 
 We must learn never to despise the weakest workers 
 in the Master's service. God chooses the weak things; 
 God uses the foolish things. We want to have the wise 
 and the strong, and we are not content to follow God's 
 plan, for God often passes over the wise. If you had 
 asked the men of other days who were the great men of 
 the time, they would not have pointed you to John Bun-
 
 24.4. The Methodist Armor. 
 
 yan, or to Luther, to Abraham, to Enoch, or to Noah. 
 John Bunyan got shut up in Bedford jail, but the devil 
 found his match when he laid John Bunyan up there. 
 We never should have had the Pilgrim's Progress if 
 it had not been that John Bunyan had leisure in his 
 cell to write his wonderful dream. The millionaires 
 are not the workers inHhe Church ; God passes them by. 
 If they are converted, they are not used. God passes 
 them by, and takes up some poor tramp. Even Paul 
 said his strength lay in his great weakness. 
 
 " To arouse the Christian Church to a sense of its 
 duty, and to induce Christian men to go out and work 
 for their Master, is one of the highest missions open 
 to man. An anxious Church is sure to bring anxious 
 inquirers, but a cold and dead Church is dead for the 
 work of the Lord. Very few men are converted un- 
 der sermons; I have hardly ever met one who was. 
 Men are awakened under a sermon, and then is the 
 time for the Christian to speak, to plead, and to pray 
 until the anxious soul finds peace. Do not forget that 
 the precious, the useful work often begins when the 
 sermon is just over. I believe the usefulness of many 
 a sermon has been lost altogether by the congregation 
 getting up directly it was over and beginning to talk 
 about worldly matters. There has not been that sup- 
 port, that holding up of the hands of the ministry by 
 the Church that there ought to be and used to be." 
 
 V. The Transcendent Importance of Revivals. 
 
 "God calls us to the work of leading sinners to 
 Christ. Inspiration tells us that ' he who converteth 
 a sinner from the error of his way shall save a soul 
 from death and hide a multitude of sins.' God saves
 
 Methodism and Revivals. 245 
 
 men through human agency. Men perish through 
 human neglect of duty. See the apostles as they toil 
 for souls! Over Syrian deserts, through the storms 
 of the sea, in pestilential climes, amid hunger and 
 thirst and persecution, they hurried to tell dying men 
 of Jesus. And multitudes, yearning for souls, have 
 trodden in their footsteps. Brainerd and Eliot, Lat- 
 imer and Baxter, Berridge and Venn, Whitefield and 
 Wesley — how these have talked with seraph tongues, 
 and labored with apostolic zeal for Christ! Were the 
 whole Church thus consecrated to the salvation of 
 men, the coming century would inaugurate that co- 
 lossal concert of angels at which John represents 
 them as leading and universal humanity thundering 
 the chorus : ' Worthy is the Lamb that was slain to re- 
 ceive honor, and glory, and blessing; and every creat- 
 ure which is in heaven and on earth heard I saying, 
 Blessing and honor and glory and power be unto him 
 that sitteth upon the throne, and unto the Lamb, for- 
 ever and ever!' " 
 
 VI. HlNDEEANCES TO A EEVIVAL. 
 
 The following conclusions are the result of the 
 experience and observation of a very eminent reviv- 
 alist: 
 
 1. A revival will stop when the Church believes it 
 is going to stop. 
 
 2. A revival will cease when Christians consent that 
 it should cease. 
 
 3. A revival will cease whenever Christians become 
 mechanical in their attempts to promote it. 
 
 4. It will cease whenever Christians get the id > 
 that thf work will go on without their aid.
 
 246 The Methodist Armor. 
 
 5. When Christians get proud of their great revival, 
 it will cease. 
 
 6. It will stop, when the Church gets exhausted by 
 labor. 
 
 7. When the Church begins to speculate about ab 
 stract doctrines. 
 
 8. When Christians begin to proselyte. 
 
 9. When Christians refuse to render unto the Lord 
 according to the benefits received. 
 
 10. When Christians grieve the Holy Spirit by ceas- 
 ing to depend upon it. 
 
 11. When Christians lose the spirit of brotherly 
 love. 
 
 12. A revival will decline and cease unless Chris- 
 tians are frequently reconverted. 
 
 13. It will cease when the Church ceases to de- 
 nounce and oppose public evils. 
 
 CHAPTER XVII. 
 
 METHODISM AND MISSIONS. 
 
 I. The Genius of Methodism is Missionary. 
 " The Methodist Episcopal Church is most thoroughly 
 committed to the cause of Christian missions. Begot- 
 ten herself of a most important missionary enterprise, 
 born and nurtured in the spirit of an intense evangel- 
 ism, her course for the century has been one of un- 
 ceasing evangelistic aggression. The records of her 
 earliest history bear testimony to the self-sacrificing 
 zeal of her preachers in pushing themselves out to 
 the very borders of civilization, keeping themselves 
 quite abreast of the most advanced tide of popula- 
 tion as it flowed onward, sharing joyfully the hard-
 
 Methodism and Missions. 247 
 
 sliips of the pioneer people, if by all means they 
 might save some, and plant among them the institu- 
 tions of the gospel. The missionary work thus begun 
 and carried forward, under the personal supervision of 
 Bishop Asbury, soon grew to such proportions as to 
 suggest, and indeed to require, a special and formal 
 organization for this sort of Church work; and so, 
 following the clearest dictates of duty, the Mission- 
 ary Society of the Methodist Episcopal Church was 
 formed. This Society, in the scope of its spirit and 
 purpose, proposes to be nothing more, and surely it 
 ought to be nothing less, than the whole Church in 
 missionary action. Since its organization the Church, 
 through her missionary operations, has spread herself 
 all over this land, and, overleaping its limits, has gone 
 to Mexico, to South America, to Africa, to Europe, to 
 Asia; and to-day her mission-fields girdle the globe, 
 and her morning doxologies to Father, Son, and Holy 
 Ghost keep pace with the hours and the journeys of 
 the sun." 
 
 II. Facts that Should Stir our Missionary Zeal 
 and Fire Our Hearts in the Great Work. 
 
 1. " The first fact that confronts us in connection 
 with this theme is, Christianity is in the minority. After 
 eighteen centuries of evangelizing, it is outvoted by 
 heathenism almost three to one. There are vast regions 
 yet untouched by the gospel plowshare. On this conti- 
 nent, where we boast the best civilization, away to the 
 north, natives sit in their ice caves wrapped in furs 
 and feeding on oil, into whose huts not one ray from 
 the Sun of righteousness has penetrated. A few vil- 
 lages have been turned into mission-stations, but the 
 great tribes are uncalled: Swing down through the
 
 2-18 The MetJwdist Armor. 
 
 north-west belt, and through the great valley, and by 
 the coast— the mass of the people are in deep pagan- 
 ism. The painted warrior follows the bloody trail, 
 and measures his greatness by the number of his 
 scalps. Drop down through the vast regions of the 
 gulf, cross the isthmus, plunge on into the kingdoms 
 and republics of South America, and over this great 
 stretch you find a kind of religion that has lost out of 
 it every thing but its heathenism, and that now stands 
 as the mortal enemy of civilization and a bar against 
 the kingdom of Christ. What do we find in Africa? 
 Here and there a mission-house, now and then a 
 weary evangelist; but the millions sit in a darkness 
 by which their own complexion pales. . Pass over 
 into Asia, crowd through the millions that follow the 
 False Prophet, ascend the Ural Mountains, look down 
 upon half the human race in idolatry and lust; then 
 you will understand that the work is not all done." 
 
 2. "Another fact arresting attention is this, there 
 is universal need of salvation. The heathen, like our- 
 selves, need to be saved. They are lost, and need a 
 Saviour. We are wont to look at the physical condi- 
 tion of the heathen, and to exhaust our sympathies 
 over their low-grade comforts. This state is bad 
 enough to stir every heart. Think of a land like Chi- 
 na,, where there has not been a bridge or a road made 
 for twenty centuries, where there is not a spring wag- 
 on, nor a mile of railroad, nor a yard of telegraph in 
 the whole empire! think of this people living in their 
 cilies with the streets six feet wide and the avenues 
 twelve! The sewer in the streets is piled up against 
 the one-story buildings (they have no other, except 
 the government buildings), on one side of the street,
 
 Methodism and Missions. 249 
 
 fco the very eaves; in the avenues it is ricked up in the 
 middle of the street ten or twelve feet high. This 
 rick is the accumulated filth of ten or fifteen centu- 
 ries. At night they water their streets with the filthy 
 water from their filthy homes. The stench is beyond 
 description. A glue-factory would be a deodorizer 
 in a heathen city. The terrors and torments of 
 their minds far exceed the perils or exposures of 
 their bodies. They are plagued by superstitions, and 
 robbed by priests, and murdered by magistrates, and 
 enslaved by rulers. In China they have vast, health- 
 ful, productive regions almost unoccupied, while the 
 people swarm in about the ancient centers, not dar- 
 ing to move away lest they offend the spirits of their 
 ancestors. They have great deposits of coal and 
 mines of the precious metals, but they dare not touch 
 them lest they offend the spirits of the mighty dead. 
 This fear has filled China with portions of stone walls, 
 from the Great Wall of the empire to the fragments 
 just long enough to enable a man to cower behind 
 them. These walls are theological, not political or 
 military. The people believe that the spirits of the 
 dead are blind, and that when enraged they dash at a 
 mortal ; if he can hide behind a wall, the spirit dashes 
 its head against the wall and falls down senseless; 
 when it recovers, it has forgotten its wrath. Thus 
 China is filled with walls, and the people are pursued 
 and tormented with perpetual fears. In India their 
 case is no better. Their cruel deities demand blood 
 as the price of peace. Infants and women and self- 
 sentenced men are sacrificed. The natural affections 
 of the heart are perverted." 
 
 3. "The great lair of Divine action makes human in.
 
 250 The Methodist Armor. 
 
 strumentality a necessary part of the redemptive plan. 
 He works with us, not without us. I cannot say what 
 God could have done; I do not know, but I can tell 
 some of the things he has done. He has ordained 
 human agency as the way of carrying forward his 
 work. He never advances an inch without our coop- 
 eration. This is a universal law. All results in soci- 
 ety and life require both human and divine factors. 
 God loves us infinitely. I cannot think of him as out 
 of love. He seeks necessarily, all the time, by all pos- 
 sible means, to bring men out of their sins. Any let- 
 ting up, even for a moment, would come short of the 
 dictates of infinite love. The remitted effort might 
 have achieved success and salvation. If God could 
 have his way, every poor sinner on earth would be 
 saved before to-morrow's sun shall rise. If God could 
 have his way, every prison-pen in the universe would 
 be thrown open, and every sorrowing sinner would be 
 loved up into purity and peace. But in the way of 
 these results stand the order of human agencies and 
 the power of the human will. Thus God waits upon our 
 slow mo\ement. He is estopped from remitting his 
 experiments with remedial agencies by the love that 
 caused our creation, and he is estopped from the use 
 of his omnipotence by the freedom he has vouchsafed 
 to every moral agent. Thus the world's salvation 
 awaits our action. 
 
 "The salvation of the world is now reduced to a 
 question of money. If Christian people will so wind 
 the parchment of their creed about the cross as to 
 make a divine dollar-mark ($), God's kingdom will be 
 upon us in the next decade. Talk about ability ! We 
 have money enough, if we only had availability. The
 
 Methodism and Missions. 251 
 
 interest on what we spent in our war would put a mis- 
 sionary in the field for every eight hundred heathen, 
 and this interest would keep them there forever. God 
 lacks no love; Christ has died; the Holy Ghost has 
 been shed forth upon us. All lands are open, all peo- 
 ples are inviting, all languages are mastered. The 
 Church has all necessary experience of personal par- 
 don and free grace. The old errors of fatalism are 
 sifted out of the faith of the Church; the gospel is 
 restored to its early purity; all things are now ready. 
 Over the gate of the future it blazes the dollar-mark, 
 while God says, ' By this conquer.' 
 
 " Brothers, until our treasure consecrated, the icorld is 
 our easy prize. I want to see all the kingdoms of the 
 earth given to our God, and to his Christ; and I expect 
 to see it done in my day, if I am permitted to work as 
 long in the vineyard as I desire to. If the Methodist 
 Church would take hold of this with the old battle- 
 cry, ' No matter what it costs in men and money, this 
 must be done! ' the world would be startled from the 
 sleep of the age, and nations would be born in a day," 
 
 III. Statistics — General Creeds of the World. 
 The population of the world is religiously distrib- 
 uted in the following proportions: 
 
 Professors of Christianity 418,000,000 
 
 Buddhism 400,000,000 
 
 Mohammedanism 215,000,000 
 
 Bralmumism 175,000,000 
 
 Judaism 7,000,000 
 
 All other forms of religious belief 174,000,000 
 
 The results of missionary labors among all th* 
 Churches:
 
 252 The Methodist Armor. 
 
 Communicants. 
 
 India 87,854 
 
 China 16,237 
 
 ( Vylon 7,490 
 
 Uurmah 20,811 
 
 Persia 1,221 
 
 Japan '. 2,006 
 
 Sumatra, 2,420 
 
 Turkish Empire 9,132 
 
 Communicant!. 
 
 Madagascar 68,317 
 
 West Africa 25,636 
 
 South Sea Islands 55,378 
 
 Sandwich Islands 14,976 
 
 Australia and N. Zealand 2,512 
 
 American Indians 17,142 
 
 The New Hehrides 1,820 
 
 South Africa 57,840 
 
 The above figures were taken from Bishop Hurst's 
 " Outline of Church History." 
 
 CHAPTER XVIII. 
 
 METHODISM AND EDUCATION. 
 
 Methodism has not neglected the important work 
 of educating her followers. The charge that the 
 Methodist Church was founded in ignorance, that 
 uncultivated people only joined her Communion, that 
 illiterate ministers preached in her pulpits, has no 
 foundation in truth. 
 
 John Wesley, her founder, was educated at one of 
 the most famous institutions of learning known in 
 the world. He was a man of superior mental culture. 
 Charles Wesley, whose heaven-inspired hymns are 
 sang in all the Churches; John Fletcher, whose 
 ponderous battle-ax of logic well-nigh demolished 
 the iron system of Calvinism; Adam Clarke, who 
 was called a walking encyclopedia; Richard Watson, 
 whose intellectual greatness is seen in his "Theo- 
 logical Institutes," are all shining monuments of 
 educated mind. In America, the Methodist Church 
 can show as many well-cultured intellects as any 
 other denomination. Mr. Wesley early began to or-
 
 Methodism and Education. 253 
 
 ganize schools among his people. These schools 
 have expanded and multiplied into colleges, theo- 
 logical schools, and academic institutions of every 
 grade. Every Methodist body in England and Amer- 
 ica recoguizes the duty of providing schools for the 
 education of the people. "Edward Everett, in his 
 day, said that there was no Church in the United 
 States so successfully engaged in the cause of edu- 
 cation as the Methodist Church." The Methodist 
 Church, North, " can point to her twenty-seven col- 
 leges and theological seminaries erected and endowed 
 at a cost of three million one hundred thousand dol- 
 lars; her eighty-four academies, seminaries, and fe- 
 male colleges, with her regiment of eight hundred 
 professors and teachers, and her army corps of twen- 
 ty-five thousand five hundred students, marching up 
 the highway of intelligence and virtue, and erelong 
 to occupy the posts of influence and power." 
 
 The Southern Methodist Almanac says: "The in- 
 terests of education have been greatly promoted of 
 late in the Methodist Episcopal Church, South. The 
 General Conference of 1878 was not able to present a 
 complete list of the institutions of learning under the 
 care of the Church; but in the Journal of the Gen- 
 eral Conference is published a tabular statement of 
 ninety-five institutions— with their grade, location, 
 when founded, by whom chartered, names of presi- 
 dents, number and names of instructors, number of 
 students, value of property, volumes in library, en 
 dowment, and times of commencement. The Con- 
 ference resolved 'that we recognize the hand of a 
 gracious Providence in the magnificent gift which 
 established and endowed Vanderbilt University, and
 
 254 The Methodist Armor. 
 
 rejoice to hear that it has already entered upon its 
 field of extensive and rapidly increasing usefulness.' " 
 
 Geneeal Educational Statistics. 
 Number of instructors and students in universities 
 and colleges of the United States by religious denom- 
 inations, as reported by United States Commissioner 
 of Education for 1878: 
 
 Denominations. Institutions. Instructors. Students. 
 
 Koinan Catholic 49 733 7,851 
 
 Methodist 50 499 8,930 
 
 Baptist 40 299 5,085 
 
 Presbyterian 35 335 5,088 
 
 Congregational 20 239 3,878 
 
 Lutheran 16 127 2,073 
 
 Christian 14 112 2,043 
 
 Protestant Episcopal 11 127 911 
 
 Eeformed 7 68 764 
 
 United Brethren 7 46 1,040 
 
 Friends 6 50 780 
 
 Universalist 5 62 394 
 
 Seventh Day Advent 1 15 281 
 
 Jewish 1 4 24 
 
 New Church 1 6 41 
 
 Non-sectarian 78 1,021 16,302 
 
 Not reporting 10 36 514 
 
 Additional, but not reporting _27 
 
 Grand total 378 3,759 56,035 
 
 Of the 351 colleges and universities reported the 
 average number of instructors for each was 10.7, and 
 the average number of students was 169.6. 
 
 Most of the number of non-sectarian colleges and 
 universities were founded under religious influence, 
 and include religious teachers in their board of in- 
 st ruction. 
 
 Over nine-tenths of all the colleges and universi-
 
 Acts of the General Conference. 255 
 
 ties in the United States are under positive Chris- 
 tian supervision. 
 
 Infidelity has not sustained a single college or uni- 
 versity in the United States. 
 
 There is not a single flourishing State university 
 not under the supervision of religious instructors. 
 
 CHAPTER XIX. 
 
 Acts of the General Conference to 1844. 
 
 (Methodist Year-book.) 
 
 1784. The "Methodist Episcopal Church" was 
 formally organized at a Conference of the Methodist 
 ministers called by Thomas Coke, LL.D., an assist- 
 ant of Mr. Wesley in England, and sent over by the 
 latter for the purpose of consummating such organi- 
 zation. The first Bishops, Coke and Asbury, were 
 elected. This Conference (called the "Christmas 
 Conference") met in Baltimore, December 25, and 
 continued its session until January 2, 1785. 
 
 1787. A General Conference was called at Balti- 
 more in May, by Dr. Coke, at the request of Mr. 
 Wesley; but as the Annual Conferences had not been 
 consulted, and hence had not authorized it, many of 
 the ministers did not attend, and no official record of 
 its doings was preserved. Some additions, however, 
 were made to the Discipline, and the word " Bishop " 
 was substituted for " Superintendent," as applied to 
 Bishops Coke and Asbury. It is believed also that 
 the term " presiding elder " was then first applied to 
 superintendents of districts. 
 
 1789. In order to supply a central authority long
 
 256 The Methodist Armor. 
 
 felt to be needed, the several Annual Conferences 
 concurred in the formation of a " Council," to be 
 composed of the Bishops and presiding elders, who 
 should recommend such changes as they should 
 unanimously agree upon, but which, before becoming 
 binding upon the Church, should be adopted by the 
 several Annual Conferences. . 
 
 1790. The "Council," referred to in the preceding 
 paragraph, was composed of the Bishop and of elders 
 elected from each district. This had been done in 
 order to meet objections made to their appointment 
 to the Council by the Bishops. The Council, how- 
 ever, being without power except as advisory, was 
 unpopular, and was substituted by a General Confer- 
 ence of the preachers of all the Conferences. 
 
 1792. First General Conference, held in Baltimore, 
 November 1. This Conference directed that the next 
 General Conference should meet after an interval of 
 four years. Though embodying, as its members be- 
 lieved, the full ecclesiastical authority of the Church, 
 the Conference bound itself by special enactment not 
 to change any recognized rule of Methodism except 
 by a two-thirds vote. The presiding elder's term of 
 office in any one district was limited to four years. 
 The Book Concern (previously opened at Philadelphia 
 by authority of the "Council") was formally estab- 
 lished by General Conference action. 
 
 1796. Second General Conference, held in Balti- 
 more, commencing October 20, composed of one hun- 
 dred and twenty members. Bishop Asbury presided 
 "Chartered Fund" instituted and incorporated by 
 Legislature of Pennsylvania. The Annual Confer- 
 ence boundaries first determined by General Confer-
 
 Acts of the General Conference. 257 
 
 ence action. Number then designated, six, but the 
 Bishops were authorized to add a seventh. 
 
 1800. Third General Conference, held in Balti- 
 more, May 6-20. The previous one had been held 
 in the fall, but owing to the prevalence of yellow fe- 
 ver in 1799, the Annual Conferences had authorized 
 Bishop Asbury to change the time to May. Bichard 
 Whatcoat was elected Bishop. His competitor for 
 the office was Jesse Lee. The second ballot was a 
 tie, but on the next Whatcoat was elected. The Book 
 Concern was removed to New York. [John Dickins, 
 the Book Agent, had died of yellow fever the year 
 previous.] Bishop Asbury, in consequence of phys- 
 ical debility, sought to resign his episcopal office, but 
 was induced by the earnest request of the Conference 
 to continue in the office. The Bishops were author- 
 ized to ordain colored preachers. [Bichard Allen, of 
 Philadelphia, was the first colored preacher ordained 
 under this rule.] 
 
 1804. Fourth General Conference, held in Balti- 
 more, May 7-23. Members, one hundred and seven. 
 The pastoral term was limited to two consecutive 
 years on any one charge. Previously there had been 
 no limit to the episcopal prerogative, except in the 
 case of presiding elders. A motion to change the 
 General Conference into a delegated body was voted 
 down, but the matter was left for the Bishops to 
 consult the Annual Conferences during the qnadren- 
 nium, 
 
 1808. Fifth General Conference, held in Baltimore, 
 
 May 6-26. Members, one hundred and twenty-nine. 
 
 William McKendree elected Bishop. Bishop Coke 
 
 war, granted permission to reside in England, but not 
 
 17
 
 258 The Method id Armor. 
 
 to exercise while there his episcopal functions. Del- 
 egated General Conference first provided for, the 
 ratio of representation to be one member for each 
 five of the traveling ministers. The "^Restrictive 
 Bules " first adopted. No one of these Eules was to 
 be changed without the concurrence of a majority of 
 all the members of the Annual Conferences (present 
 and voting at the Annual Conference sessions) with 
 a two-thirds vote of the General Conference. This re- 
 quirement continued until 1828, when the word " ma- 
 jority" was substituted by the word "three-fourths." 
 1812. Sixth General Conference, held in New York 
 City, May 1-22. This was the first delegated Confer- 
 ence. Members, eighty-eight. Bishop McKendree 
 presented a written Episcopal Address, the first pre- 
 sented to the General Conference. Local deacons 
 made eligible to elder's orders. Ordered that stew- 
 ards' nominations be referred by preachers to Quar- 
 terly Conference for confirmation or rejection; preach- 
 ers had hitherto appointed the stewards. 
 
 1816. Seventh General Conference, held in Balti- 
 more, May 1-24. One hundred and three members. 
 Rev. Messrs. Black and Bennett were present as fra- 
 ternal delegates from British Conference. " Course 
 of Study" for ministers provided for. Enoch George 
 and Robert Bichford Roberts elected Bishops. Num- 
 ber of Conferences increased to eleven, and Bishops 
 authorized to organize another. Monthly Methodist 
 Magazine Eatio of Annual Conference representa- 
 tion changed from "five" to "seven." 
 
 1820. Eighth General Conference, held at Balti- 
 more, May 1-27. Members, eighty-nine. John Em- 
 ory appointed delegate to British Conference. Im-
 
 Acts of the General Conference. 259 
 
 proved edition of Hymn-book ordered. Missionary 
 Society, previously organized in New York City, was 
 approved. Bishop McKendree was relieved from ef- 
 fective labor. Bishop Soule was elected Bishop, but 
 declined to be ordained, and resigned the office be- 
 cause the Conference had adopted, as a compromise 
 measure, a resolution authorizing the Annual Con- 
 ferences to elect presiding elders. The application 
 of the resolution was suspended for four years, until 
 the question should be submitted to the Annual Con- 
 ferences. 
 
 1824. Ninth General Conference, held at Balti- 
 more, May 1-29. Members, one hundred and twen- 
 ty-six. Joshua Soule and Elijah Hedding elected 
 Bishops. Kevs. Richard Beece and John Hannah 
 delegates from England. The Annual Conferences 
 having voted against the change of rule so as to per- 
 mit the election of presiding elders, the provision 
 for such election, previously adopted, was declared 
 null and void. 
 
 1828. Tenth General Conference, held at Pitts- 
 burg, May 1-24. Members, one hundred and sev- 
 enty-six. Connection with the Canada Conference 
 substantially dissolved. William Capers elected del- 
 egate to England. 
 
 1832. Eleventh General Conference, held in Phila- 
 delphia, May 1-24. James O. Andrew and John 
 Emory elected Bishops. 
 
 1836. Twelfth General Conference, held at Cincin- 
 nati, May 1-27. Members, one hundred and flfty- 
 eight. Bishops Roberts, Soule, Hedding, and An- 
 drew presided (Bishops McKendree and Emory had 
 died). Dr. Wilbur Fisk appointed fraternal delegate
 
 260 The Methodist . irmor. 
 
 to British Conference. Separate Bible Society dis- 
 solved, and a resolution of cooperation with Ameri- 
 can Bible Society adopted. Liberia Conference or- 
 ganized. A " resident Corresponding Secretaryship " 
 established. Beverly Waugh, Wilbur Fisk, and 
 Thomas A. Morris elected Bishops. Dr. Fisk, who 
 was absent in Europe at the time, declined the office 
 in order to remain at the Wesleyan University, of 
 which he was President. Authority given to Annual 
 Conferences to locate ministers for unacceptability. 
 
 1840. Thirteenth General Conference, held at Bal- 
 timore, May 1 to June 3. Members, one hundred and 
 forty-two. Kev. Robert Newton fraternal represent- 
 ative from British Conference. Bishop Soule ap- 
 pointed representative to British Conference, with 
 Bev. Thomas B. Sargent as traveling companion. 
 Bishop Hedding requested to attend Canada Wesley- 
 an Conference. Sunday-school Union reorganized. 
 
 The Organization of the Methodist Episcopal 
 Church, South. 
 
 1844. "The Plan of Separation" between the 
 Northern and Southern Methodists was agreed upon. 
 The General Conference met in New York on the 
 first of May. The feelings on the slavery question 
 ^uite stormy. Bishop Andrew having become con- 
 nected with slavery by marriage, was censured by a 
 resolution requiring him to " desist from the exercise 
 of his office so long as this impediment remains." 
 Passed by majority of 110 to 68. There being no 
 possibility of reconciliation, "The Plan of Separa- 
 tion " was adopted by a large majority. 
 
 1845. The Convention composed of delegates from
 
 Acts of the General Conference. 261 
 
 fourteen Southern Conferences, met in Louisville, 
 Ky., on the first of May. It was presided over by 
 Bishops Soule and Andrew. The Convention pro- 
 ceeded to organize "The Methodist Episcopal 
 Church, South," as an independent branch of Christ's 
 Church. The doctrines of Arminianism, the pecul- 
 iar usages and Discipline of Methodism, and eccle 
 siastical polity, remain about the same in both 
 Churches. 
 
 1846. The first General Conference of the Meth- 
 odist Episcopal Church, South, met in Petersburg, 
 Va., in May. William Capers and Robert Paine 
 elected Bishops. From this time on our General 
 Conference has met quadrennially. The Northern 
 Church refusing to divide the property of the Book 
 Concern in pro rata proportion, a suit was commenced 
 in the United States Court, which was finally decided 
 in favor of the Church, South. The Court decided 
 that the ministers of the South had vested rights in 
 the profits of the book establishment, and by this 
 decision the Church, South, held the printing estab- 
 lishments of Richmond, Charleston, and Nashville. 
 The debts due from persons residing within the 
 limits of the Southern Conferences, and two hundred 
 and seventy thousand dollars in cash, were paid to the 
 Methodist Episcopal Church, South. 
 
 1866. The General Conference adopted a system of 
 lay delegation, both in the General and Annual Con- 
 ferences. The probationary period of members was 
 abolished, and the rule on class-meetings made vol- 
 untary instead of being compulsory. The Methodist 
 Episcopal Church, South, has prosecuted its work 
 vigorously throughout its bounds, and its statistical
 
 202 The Methodist Armor. 
 
 tables show a rapid and steady increase in all the 
 departments of Church work. 
 
 Bishops of the M. E. Church, South. 
 
 The following admirable sketches of our living 
 Bishops were published in Harper's Weekly, June 3, 
 1882: 
 
 Bishop George Foster Pierce, D.D., son of the 
 late venerable and distinguished Dr. Lovick Pierce, is 
 the senior Bishop in order of election. He was born 
 in Greene county, Georgia, February 3, 1811, and re- 
 sides near Sparta in that State. He designed in his 
 youth to enter the profession of law, but turned from 
 his studies, and in his twentieth year was admitted 
 into the Georgia Conference. Possessed of superior 
 pulpit abilities, as well as scholarly attainments, he 
 commanded prominence in South Carolina and Geor- 
 gia. He was prominent in the General Conference of 
 the Methodist Episcopal Church in 1844, although a 
 young man, in sustaining the Southern view of the 
 question at issue. He was also a member of the Lou- 
 isville Convention in 1845, and of the General Con- 
 ference of the Church, South, in 1846. In 1848 he was 
 elected President of Emory College, and held the po- 
 sition until 1854, when he was elevated to the episco- 
 pacy. He is still a royal preacher, but unable from 
 throat trouble to preach often. Very refined and 
 courtly in his manners, scholarly, and of aristocratic 
 carriage; tall, without being portly; gentlemanly in 
 dress; with piercing eyes, and a benign countenance. 
 The principal work from his pen is entitled "Incidents 
 of Western Travel." He has written much and well 
 on education and Church topics for the Church press.
 
 Acts of the General Conference. 263 
 
 Bishop Hubbard Hinde Kavanaugh, D.D., was 
 born in Clark county, Kentucky, in 1802, and in his 
 boyhood received his first training as a printer. Con- 
 verted in his sixteenth year, five years afterward ho 
 was received into the Kentucky Conference, and from 
 that time to the present, fifty-nine years, he has been 
 effective. Possessing great physical endurance and 
 superior pulpit talents, his ministry has been one of 
 wonderful success both in the pastorate and episco- 
 pate. He has recently returned from California and 
 Oregon, where he spent a year, preaching with the 
 same power as in his younger years. In 1854 he was 
 elected Bishop, and was among the first to cultivate 
 fraternal feelings toward the Methodist Episcopal 
 Church. His visit to Bound Lake, Sea Cliff, and 
 other points in the North, in the interest of frater- 
 nity, was a source of satisfaction in the wide domain 
 of Methodism. Though eighty years of age, he is 
 still an untiring and successful worker, not only iri 
 the local Church work in and near Louisville, Ken- 
 tucky, his residence, but in the Church generally. 
 He gives but little evidence of his great age. He has 
 a heavy suit of black hair, silvered a little with gray; 
 is stalwart in frame, with a patriarchal bearing, full 
 habit, small, piercing eyes, and pleasant countenance. 
 
 Bishop Holland Nimmons McTyeire, D.D., was 
 born in Barnwell county, South Carolina, July 28, 
 1824, and entered the ministry of the Virginia Con- 
 ference in 1845; but his fine talents brought early 
 promotion, and he was transferred to the extreme 
 South, and filled important appointments in Mobile 
 and New Orleans. While in the latter city, the New 
 Orleans Christian Advocate was started by a committer
 
 2U4 The Methodist Armor. 
 
 in 1851 — Eev. H. N. McTyeire, editor — and brought 
 out the first number February 10. At the General 
 Conference in 1854 the paper was received by that 
 body as one of the official Church organs, and Dr. 
 McTyeire was elected editor, thus making seven years 
 at that post. In 1858 he w«s elected editor of tho 
 Christian Advocate of Nashville, Tenn. In 1866 Dr. 
 McTyeire was elected Bishop, and has always been 
 devoted and prominent in that position. He received 
 the title of D.D. from Emory College, Georgia, and 
 La Grange College and other institutions have since 
 honored him similarly. He was chiefly instrumental 
 in securing the gift of one million dollars from the 
 late Cornelius Yanderbilt, to found Yanderbilt Uni- 
 versity, and the subsequent munificent gifts from Mr. 
 W. H. Yanderbilt. Commodore Cornelius Yander- 
 bilt placed it in his hands as President of the Trust, 
 with an elegant and permanent residence upon the 
 spacious grounds. The Bishop's wife is a cousin of 
 Mr: Vanderbilt's widow. He is naturally a leader, 
 quick in his movements, firm and judicious. He pos- 
 sesses much of the hauteur of Bishop Soule, without 
 his Andrew Jackson stern manners. He is the author 
 of the " Manual of the Discipline," and " The Duties 
 of Masters; " " Catechism on Bible History," prepared 
 for the Colored Methodist Episcopal Church in Amer- 
 ica, but used extensively by the Church, South; also 
 " Catechism on Church Government," which is now in 
 the Course of Study for young ministers. Bishop Mc- 
 Tyeire was Yice-president of the Western Section of 
 American Methodism of the Ecumenical Conference, 
 and made one of the speeches of welcome at City lload 
 Chapel, London, September, 1881. In person he is
 
 Acts of the General Conference. 265 
 
 always courtly - looking, with bright eyes and dark 
 complexion; he has a tall and well-knit frame, with- 
 out being stout. 
 
 Bishop John Christian Keener, D.D., the youngest 
 i a the order of election, is a native of Baltimore, Mary 
 land, born February 7, 1819. Through the influence 
 of Rev. Dr. Wilbur Fisk, who was visiting his father, 
 the widely-known late Christian Keener, he spent 
 three years at Wilbraham Academy, Massachusetts, 
 under his care; and when Dr. Fisk became President 
 of Wesleyan University, Middletown, Connecticut, he 
 became a member of the first class, and graduated in 
 1835. Shortly after his graduation he was converted, 
 and entered mercantile life, but, abandoning his bright 
 secular prospects, he went South and entered the min- 
 istry, and was admitted into the Alabama Conference 
 in 1843. In a few years he was sent to New Orleans, 
 then especially a post of danger, and yet of honor be- 
 cause of its importance. He spent a score of years 
 in the pastorate of chief churches and presiding eld- 
 ership. In 1866 he was elected editor of the New Or- 
 leans Christian Advocate, and in 1870 was elevated to 
 the episcopacy. Bishop Keener is known, but not 
 published, as author of the "Post -oak Circuit," 
 written as a prize essay on the support of the minis- 
 try, which appeared in 1855, and has gone beyond 
 the twelfth edition, and is still going; it is humorous, 
 pathetic, and argumentative by turns, and has done 
 much to aid in the support of the ministry. In per 
 son Bishop Keener is large and measurably stalwart, 
 with a genial countenance. He is a pulpit orator of 
 the magnetic type. He has been largely identified 
 with the Mexican mission-work of the Church.
 
 206 The Methodist Armor. 
 
 Five new Bishops were elected by the General Con- 
 ference of the Methodist Episcopal Church, South, 
 lately in session at Nashville, Tennessee. Of this 
 number, one, the Bev. Dr. Haygood, declined to be 
 ordained. The College of Bishops is, therefore, at 
 present nine in number. 
 
 Bishop Alpheus Waters Wilson, D.D., is the son 
 of the late Rev. Norval Wilson, a prominent ministei 
 of the Methodist Episcopal Church, and widely known 
 in Maryland and Virginia. He was born in Balti- 
 more, Maryland, in 1834, converted in early life, and 
 was educated at Columbia College, Washington City, 
 and afterward studied with the intention of practic- 
 ing medicine, but abandoned the idea, and entered the 
 ministry in the Baltimore Conference of the Method- 
 ist Episcopal Church in 1853. He soon took high 
 rank, and commanded some of the best appointments 
 in Baltimore and elsewhere. His health failed, and 
 he read and practiced law; and when restored, he re- 
 entered the active ministry. He was identified with 
 the Baltimore Conference organized in the Method- 
 ist Episcopal Church, South, and became prominent 
 in that body, and was elected a delegate to the first 
 General Conference thereafter, and has been reelect- 
 ed three times to this highest court, which meets 
 quadrennially. He was at this time honored with 
 the degree of Doctor of Divinity. At the Genera 
 Conference held at Atlanta, Georgia, in 1878, he was 
 elected Secretary of the Board of Missions, which, 
 through his thorough canvass of the churches and fer- 
 vid appeals, has resulted in large contributions to the 
 cause, and the enlargement of- the foreign mission 
 work. His able pulpit and platform ministrations in
 
 Acts of the General Conference 267 
 
 behalf of this cause, and rare executive abilities, have 
 Jed to his elevation to the higher work of the episco- 
 pacy. He was a delegate to the great Ecumenical 
 Conference at London, England, in September, 1881, 
 and read an able paper on "The Influence of Method- 
 ism on Other Denominations." He is the author of a 
 new work (just issued) on " Missions," which is highly- 
 spoken of. He has the elements of a leader, and will 
 make his impression in the councils of the Church and 
 in shaping her aggressive movements. He is of almost 
 medium height, compactly built without being fleshy, 
 and with admirable poise — a vigorous mind in a vigor- 
 ous body; his face is heavily bearded; he is sociable, 
 yet dignified, and neat in person. He was the only 
 one elected Bishop on the first ballot. 
 
 Bishop Linus Paekee, D.D., is a native of Rome, 
 New York, born in 1829, but removed to New Or- 
 leans, Louisiana, in his boyhood. While engaged as a 
 clerk in a dry goods store, he supplemented a meager 
 education by rising in the mornings at four o'clock to 
 study Latin and Greek before entering upon the duties 
 of business. Converted young, he entered the minis- 
 try in the Louisiana Conference in his twenty-first 
 year (1849), and after spending four years at two ap- 
 pointments in that State, he was sent to New Orleans, 
 where he has labored ever since as pastor, presiding eld- 
 er, and editor. A considerable portion of the past quar- 
 ter of a century he has been presiding elder, and editor 
 of the New Orleans Christian Advocate, successor to Bish- 
 ops McTyeire and Keener in the editorship of that 
 paper. He was honored by Centenary College with 
 the degree of Doctor of Divinity. The Advocate un- 
 der his editorship has risen to Connectional fame; hi?
 
 268 The Methodist Armor. 
 
 polished editorials have won hirn journalistic renown 
 among cultivated people outside of the pale of the 
 Church. He has been elected a delegate to the Gen- 
 eral Conference five times, the first in 1858, when he 
 was quite young in the ministry. As a writer he is 
 clear, smooth, and forcible; as a preacher, he is ele- 
 gant and profound, and remarkable for bringing out 
 the hidden meaning of difficult texts; he is regarded 
 in the front rank of preachers in the South. By his 
 culture and scholarly attainments, deep piety, sound 
 judgment, modest demeanor, meekness of spirit, ami- 
 ability and simplicity of manners, he has won great 
 popularity among people and preachers. He is regard- 
 ed as eminently fitted to fill any position in the gift 
 of the Church. A man of fine presence, tall and large 
 frame, well filled without being unduly stout; rather 
 tawny skinned, with black, piercing eyes, and dig- 
 nified and courtly manners — the picture of vigorous 
 health. He was elected Bishop on the second ballot, 
 and ranks second in the order of election. 
 
 Bishop John Coopee Granbeey, D.D., the scholarly 
 Professor in Yanderbilt University, is a native of Nor- 
 folk, Va., born December 5, 1829. He was noted in 
 his boyhood and youth for his exemplary character, 
 and in his fifteenth year was converted. He entered 
 Kandolph-Macon College, and graduated with the first 
 honor in 1848. The same year (his twentieth) he was 
 received on trial in the Virginia Conference, and has 
 been identified with that body ever since. He soon 
 rose to be one of the foremost ministers in that body, 
 and commanded appointments to churches at Wash- 
 ington City, Bichmond, and Petersburg. He was also 
 chaplain of both Bandolph-Macon College and the
 
 Acts of the General Conference 269 
 
 University of Virginia, the former honoring him with 
 M.A. and D.D. When the war began, he entered the 
 Confederate Army as a chaplain, and continued to 
 serve the army until the close of the struggle — a serv- 
 ice in which he fearlessly discharged his duties, and 
 was severely wounded in the temple, which injured 
 the sight of one eye, and he was taken prisoner. He 
 held for a time the position of superintendent of 
 chaplains from the Virginia Conference. In 1875 he 
 was elected Professor in the Theological Department 
 of Vanderbilt University, which position he has 
 adorned, and if he had not been elected to the epis- 
 copacy, he would have been chosen Dean, to fill the 
 vacancy caused by the death of Dr. Summers, because 
 of his varied talents and scholarly culture. He is the 
 author of a "Bible Dictionary," and has written much 
 and well for the Church press. He has been a mem- 
 ber of four General Conferences, and though honored 
 so often, he rarely speaks, but has the reputation 
 of being an elegant, chaste, scholarly, and eloquent 
 preacher. He possesses a clear, analytical mind of a 
 judicial cast, and is an able theologian. He is a man 
 of the purest character, humble in his walk, retiring, 
 sweet-spirited. He is of medium height, with high 
 forehead; good habit without being stout; well beard- 
 ed; eyes shaded with glasses. He was elected on the 
 second ballot, and is fourth in the order of election. 
 
 Bishop BoBEKT Kennon Hargrove, D.D., very un- 
 expectedly was elected, as he was not a member of the 
 General Conference, which is the only instance except 
 one in the history of the Church. At the first ballot 
 he developed strength, and at the second he only lacked 
 two votes of an election. There being only one h 1
 
 270 The Methodist Armor. 
 
 elect, lie was chosen by an overwhelming majority 
 He was born in Pickens county, Alabama, September 
 17, 1829. Converted when but eleven years old, he 
 soon after became a student in the University of Ala- 
 bama, and graduated with honor. He was admitted 
 on trial into the Alabama Conference in 1857, and 
 was sent to some of the best appointments at Mobile, 
 Summerfield, and Greensboro, Alabama. He was 
 transferred, and appointed to Lexington, Ky., and 
 thence to the Tennessee Conference, and was appoint- 
 ed pastor of the McKendree Church, the seat of this 
 General Conference, and also presiding elder of the 
 Nashville and Franklin districts. At the time of his 
 election he was presiding elder of the Clarksville 
 District. For some time he was adjunct professor 
 in the University of Alabama, which had honored him 
 with A.B. and A.M. Emory College gave him D.D. 
 Then he was elected President of the Centenary In- 
 stitute, and afterward became President of the Nash- 
 ville Female College. He was one of the famous Cape 
 May Commissioners who drew up a compact between 
 the Methodist Episcopal Church and the Methodist 
 Episcopal Church, South, to regulate certain disputed 
 Church questions, which has given him fame in Amer- 
 ican Methodism. His name had been prominently 
 mentioned in regard to certain Connectional offices, 
 had he not been elected to the episcopacy. He has 
 been a member of three General Conferences pre- 
 vious to this one, and was a member of the Book 
 Committee and Board of Missions the past four years. 
 He is a man of broad culture and progressive views, 
 and, though not widely known in authorship, is a fine 
 writer. He is regarded as a strong preacher and an
 
 Acts of the Gi neral Conference. 271 
 
 able theologian. It is believed that he has all the 
 elements of character to make a successful and useful 
 Bishop. He is of good height, large frame well filled, 
 pleasant countenance, with slight beard, quite gray 
 hair for his years, very genial, and courtly in appear- 
 ance. 
 
 Deceased Bishops of the M. E. Chuech, South. 
 
 Bishop Joshua Soule, D.D., was born in Maine, 
 1781; elected Bishop, 1821; died in Tennessee, 1867. 
 A grand man, whose sermons were distinguished for 
 great breadth of view and majesty of style, oftentimes 
 bearing down upon the audience like an irresistible 
 storm. With a masterly hand he scattered the vital 
 seeds of the gospel from Maine to Texas, sowing be- 
 side all waters. 
 
 Bishop James O. Andrew, D.D., born in Georgia, 
 1794; entered the South Carolina Conference, 1812; 
 elected Bishop, 1832; died in Mobile, Ala., March 2, 
 1871. "As a man he was spotless in reputation, so- 
 cial and genial in intercourse, and as a preacher he 
 was earnest, strong, and useful, grasping his subject 
 firmly, and often presenting his thoughts with pecul- 
 iar force and effect." — Bishop Paine. 
 
 Bishop William Capers, D.D., born in South Car- 
 olina, 1790; elected Bishop, 1846; died in South Car- 
 olina, 1855. " He was one of the master spirits of the 
 second generation of Southern Methodists; a worthy 
 successor of Asbury, Hull, Humphreys, and Daugh- 
 erty; intrepid, whole-hearted, well poised, strong ii: 
 influence that had been nobly won by great labors. A 
 very special fluency in utterance, ease of movement, 
 refinement and elegance of manner, and a chaste and
 
 272 The Methodist Armor. 
 
 finished delivery, characterized his preaching." — Bish- 
 op Wightman. 
 
 Bishop Henry B. Bascom, D.D., born in New York, 
 1796; joined the Ohio Conference, 1813; elected Bish- 
 op, 1850; and died in September of the same year. 
 He presided over only one Conference before he died. 
 He rose from an obscure birth, and " attained to an 
 eminence never before reached by any preacher in 
 America, and was regarded as the first pulpit orator 
 of the world." In personal appearance he was a Dan- 
 iel Webster, in magnificence of oratory a Cicero, in 
 learning a walking cyclopedia. 
 
 Bishop John Early, D.D., born in Virginia, 1786; 
 entered the ministry, 1807; elected Bishop, 1854; died 
 in Virginia, November, 1873. He was a man famous 
 for business tact, for stirring energy, and fruitful 
 work. For over half a century he served his Church 
 with great fidelity. 
 
 Bishop W. M. Wightman, D.D., born in South 
 Carolina, 1808; joined the Conference of South Car- 
 olina, 1828 ; elected Bishop, 1854. Bishop Wightman 
 was one of the most scholarly men in the Southern 
 Methodist Church. He was a most excellent writer, 
 a magnificent preacher, and a fine presiding officer. 
 He died February 15, 1882. 
 
 Bishop Enoch M. Marvin, D.D., a native of Mis- 
 souri ; born, 1823 ; entered the Conference of Missouri, 
 1841; elected Bishop, 1866; died in St. Louis, Mo., 
 November, 1877. A man of rare purity, richly gifted 
 ab a writer, and of extraordinary power as a preacher. 
 
 Bishop David S. Doggett, D.D., born in Virginia, 
 1810; joined the Conference of Virginia, 1829; elected 
 Bishop, 1866; died in Richmond, Va., 1880. A polished
 
 Acts of the General Conference. 273 
 
 and scholarly writer, and the " golden-mouthed " ora- 
 tor of the Southern pulpit. 
 
 Bishop BoBEitT Paine, D.D., died October 20, 1882, 
 in his eighty-third year. He was born in North Car- 
 olina, November 12, 1799, but settled in his youth in 
 Tennessee. In 1818 he was admitted into the Tennes- 
 see Conference, and soon took rank, filling prominent 
 appointments until 1830, when he was elected President 
 of La Grange College, Alabama. There he remained 
 seventeen years, until the first General Conference of 
 the new Church, South, in 1846, when he was elevated 
 to the episcopacy. He had been a member of the 
 General Conferences of the Methodist Episcopal 
 Church five times, until the separation in 1844 owing 
 to the action against Bishop Andrew. He was chair- 
 man of the Committee of Nine, whose report forms a 
 memorable chapter in Methodist history. He was a 
 member of the Louisville Convention in 1845, and at 
 the fh 3t General Conference in 1846. He was elected 
 Bishop, and became the colleague of Bishops Soule 
 and Andrew, formerly of the Methodist Episcopal 
 Church. His " Life and Times of Bishop McKendree " 
 has proved a valuable contribution to Methodist his- 
 tory. 
 13
 
 274 
 
 The Methodist Armor. 
 
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 276 The Methodist Armor. 
 
 CHAPTER XX. 
 
 GENERAL SUMMARY OF METHODISTS. 
 
 (Methodist Year-book.) 
 
 The following summaries have been compiled from 
 the latest official statistics reported by the several 
 branches of the great Wesleyan Methodist family. 
 Those of the Methodist Episcopal Church are to Jan- 
 uary 1, 1883, and include the official numerical returns 
 of the fall Conferences of 1882 and the spring Con- 
 ferences of 1883; those of the Methodist Episcopal 
 Church, South, are for 1882; those of the Canadian, 
 British, and affiliating Conferences are for 1883. In 
 two or three of the Churches the number of local 
 preachers is "estimated," but in each of those by 
 distinguished members of large observation in the 
 respective denominations: 
 
 I. EPISCOPAL METHODISTS IN UNITED STATES. 
 
 Itinerant Local Lay 
 
 Ministers. Preachers. Members. 
 
 Methodist Episcopal Church 12,654 12,337 1,799,593 
 
 Methodist Episcopal Chuivh, South 3,8Gt 5,892 904,248 
 
 African Methodist Episcopal Church 1,832 9,700 391,044 
 
 African Methodist Episcopal Zion Church 2,000 2,750 300,000 
 
 Colored Methodist Episcopal Church 1,016 C83 155,000 
 
 Evangelical Association 953 599 119,758 
 
 Union American Methodist Episcopal Church 112 40 3,500 
 
 United Brethren 1,257 963 159,547 
 
 Total Episcopal Methodists in United States 24,026 33,024 3,832,690 
 
 II. NON-EPISCOPAL METHODISTS IN UNITED STATES. 
 
 Methodist Protestant Church 1,358 1,010 123,054 
 
 American Wesleyan Church 267 215 23,090 
 
 Free Methodist Church 263 326 12,719 
 
 Primitive Methodist Church 27 162 3,716 
 
 Independent Methodist Church .". 25 27 5,000 
 
 Congregational Methodists 23 20,000 
 
 Total Non-Epi.-copal Medio lists in United States, 1,940 1,703 188,07 p
 
 General Summary of Methodists. 211 
 
 III. METHODISTS IN CANADA. 
 
 Itinerant Local Lay 
 
 Ministers. Preachers. Members. 
 
 The Methodist Church of Canada 1,216 1,261 128,644 
 
 Methodist Episcopal Church of Canada 259 255 25,671 
 
 Primitive Methodist Church 89 246 8.090 
 
 Bible Christian Church - 79 197 ".398 
 
 British Methodist Episcopal Church (colored) 45 20 2,100 
 
 Total Methodists in Canada 1,688 1,979 171,903 
 
 IV. METHODISTS IN GREAT BRITAIN AND MISSIONS. 
 
 British Wesleyan Methodists in Great Britain 1,917 14,183 441,484 
 
 British Wesleyan Methodists in Missions 385 70,747 
 
 Primitive Methodists 1,147 15.982 196,480 
 
 New Connection Methodists 188 1,271 29,299 
 
 Wesleyan Reform Union 551 8,663 
 
 United Free Methodists 391 3,417 84,162 
 
 Bible Christians (including Australia) 228 1,909 28,624 
 
 Total Methodists in Great Britain and Missions... 4,807 36,762 859,411 
 V. WESLEYAN AFFILIATING CONFERENCES. 
 
 Irish Wosleyan Conference 239 25,050 
 
 French Wesleyan Conference 196 2,024 
 
 Australasian Conferences 449 4,480 69,392 
 
 South African 167 26,038 
 
 Total in Wesleyan Affiliating Conferences 1,051 4,480 126,504 
 
 GRAND TOTAL OF MINISTERS AND LAY MEMBERS. 
 
 Methodists in Churches of United States 25,966 34,737 4,020,672 
 
 Methodists in the Dominion of Canada 1,688 1,979 171,903 
 
 Methodists in Great Britain and Missions 4,807 36,762 859,449 
 
 Methodists in Affiliating Conferences 1,051 4,480 126,504 
 
 Grand total of Methodists and Missions in 1883 33,512 77,958 5,178,528 
 
 Note. — Total Methodist population (estimated), 25,472,370. 
 
 Comparative Statistics — United States, 1879. 
 
 Denomination*. Ministers. Members. 
 
 Methodists .* 23,888 3,506,891 
 
 Baptists 20,292 2,656,221 
 
 Presbyterians 8,301 897,598 
 
 Lutherans 2,976 808,428 
 
 Congregationalists 3,496 375,654 
 
 Protestant Episcopalians 3,147 321,3t>7 
 
 Universalists 711 37,500 
 
 Notk. — In the number of Methodist ministers here given the 
 local Methodist preachers are not included. The number of local
 
 278 The Methodist Armor. 
 
 preachers in the United States is 25,498. The total number of 
 Methodist preachers — traveling and local — in the United States 
 is 48,526. 
 
 Denominational Statistics fkom the United 
 States Census, 1870. 
 
 n. n . M i n .*:. H . Con ere- Church Church Church 
 
 De-jcnnuafons. ^^ Ediflces . Sittings. Property. 
 
 Methodist 25,278 21,837 0,528,209 $09,854,121 
 
 Baptist 15,839 14,032 4,305,135 41,007,198 
 
 Episcopal 2,835 2,001 991,051 30,514,549 
 
 Presbyterian 7,824 0,071 2,097,244 43,305,300 
 
 Lutheran 3,032 2,776 977,332 14,917,747 
 
 Roman Catholic 4,127 3,800 1,990,514 60,985,500 
 
 Gmgregationalist 2,887 2,715 1,117,212 25,069,098 
 
 The Pre-eminent Success of Methodism. 
 
 The Methodists began to preach in this country in 
 1773. The Baptists began in 1639. The Presbyte- 
 rians began in 1703. The Congregationalists in 1648. 
 The Catholics, Lutherans, and Episcopalians began 
 with the settlement of the country. It will be seen 
 that the Methodist is the youngest of the Churches 
 mentioned. She is one hundred and seventy-seven 
 years younger than the Baptists, one hundred and 
 eighteen years younger than the Congregationalists, 
 sixty-three years younger than the Presbyterians; 
 while the Catholics, Episcopalians, and Lutherans are 
 as old as immigration to the American shores. Not- 
 withstanding this, the Methodist Church is by far 
 the largest in numbers. The census table shows 
 that she has one-third of all the Church organiza- 
 tions in the United States; one-third of all the 
 Church edifices; preachers to one-fourth of all the 
 Church-going population; and has built, on an aver- 
 age, nearly two churches per day for the last twenty
 
 General Summary of Methodists. 279 
 
 years. The Methodist population in the United 
 States is estimated to be 23,440,465. " In twenty-two 
 of the thirty-seven States in the Union, the Method- 
 ist Church is first in numbers; in eleven others she 
 is second; in three others she is third. The Koman 
 Catholic Church is first in five States; the Baptist is 
 first in six States; and the Congregationalist is first 
 in four States." 
 
 It will be seen from the above tables that the Meth- 
 odist Church stands far in advance of all other de- 
 nominations in this country. She ranks first in the 
 number of her communicants, in the number and 
 capacity of her Church buildings, and in the value of 
 Church property, and in the amount of money col- 
 lected and expended for Church purposes. Let it be 
 understood once for all: 
 
 1. The success of Methodism did not arise from 
 any government aid. Methodism received no special 
 favors from human government. It is well known 
 that the Episcopalians in England, the Presbyterians 
 in Scotland, and the Lutherans in Germany, are sup- 
 ported largely by State taxes. Methodist people 
 there are forced to pay the ministers of these 
 Churches. In America, the Episcopalians and Pres- 
 byterians have occupied largely the leading offices in 
 the gift of the civil government. 
 
 2. Methodism has not grown to its enormous pro- 
 portions by immigration. It is well known that the 
 growth of the Roman Catholic Church in this coun- 
 try has been mainly by immigrants. The other 
 Churches have swelled their ranks by immigration, 
 while Methodism had to grow by the conversion of 
 native Americans.
 
 280 The Methodist Armor. 
 
 3. Methodism lias not succeeded through superior 
 educational facilities. The first colleges built Jui this 
 country were run in the interest of other Churches. 
 The education of the Methodist ministers, especially 
 in early times, was not equal to that of other denom- 
 inations. The success of Methodism, then, is not 
 found in superior intellectual culture. 
 
 4. The success of Methodism did not arise from 
 the possession of great wealth and social advantages 
 The early Methodists were generally poor people. 
 One of the glories of Methodism was the fact that it 
 preached the gospel to the poor, obscure, neglected 
 people. It sought out the " uncombed million" living 
 in the highways and hedges. 
 
 5. Nor did it grow to greatness because the times 
 were propitious. The time of its origin was one of 
 darkness — one of infidelity — rampant immoralities. 
 The world was sunk in moral degradation when 
 Methodism began. 
 
 We must, then, find the causes of Methodist suc- 
 cess to be (1) the superiority of its doctrines; (2) the 
 efficiency of its ecclesiastical organization; (3) the 
 piety, earnestness, and activity of its ministers and 
 members; (4) and above all, the baptism of the Holy 
 Spirit — firing the hearts and enlightening the minds 
 of the preachers and people. "It is not by power, 
 nor by might, but by my Spirit, saith the Lord." 
 As the life and fruitfulness of the vine depend on 
 the vitalizing sap circulating through it, so does the 
 fruitfulness of a Church depend upon the Holy 
 Spirit. "The fruit of the Spirit is love, joy, peace." 
 As the earth is lependent on the sun for its beauty 
 and fruitfulness, so is the Church dependent od the
 
 Apostolic Features. 281 
 
 light and warmth of the Holy Ghost to make it re- 
 joice and blossom as a rose. 
 
 CHAPTER XXI. 
 
 THE APOSTOLIC FEATURES OF THE METHODIST 
 CHURCH. 
 
 1. The apostolic Church was a voluntary company 
 or society. Men attached themselves to this by 
 choice, and not under force. It is said of the early 
 disciples, " They went to their own company." This 
 apostolic society soon grew to a company of thou- 
 sands. Like the apostolic Church, Methodism began 
 by forming a society for religious culture, and soon 
 grew to thousands. 
 
 2. The apostolic Church was a separated compa- 
 ny — a society to promote holiness. Its members 
 were called out from among the people of the world 
 and consecrated to the service of God. Like the 
 apostolic Church, the Methodists consecrated them- 
 selves to the service of the Lord. The leading de- 
 sign of Mr. Wesley's societies was to get good and 
 spread holiness over the land. " The king's daugh- 
 ter is glorious within." "As the Lord is holy, be ye 
 also holy." 
 
 3. The apostolic Church had its rules of govern- 
 ment. These were very few and simple. "When any 
 member of this Church became wicked, " such were 
 delivered unto Satan." Mr. Wesley selected these 
 apostolic rules of moral conduct, and formed a code 
 known as " The General Rules," by the observance 
 of which the people were required to live.
 
 282 The Methodist Armor. 
 
 4. The members of the apostolic Church had ex- 
 perimental religion. They were converted by the 
 Holy Ghost on the day of Pentecost. They lived in 
 the enjoyment of religion. " Then had the churches 
 rest throughout all Judea, and Galilee, and Samaria, 
 and were edified; and walking in the fear of the 
 Lord, and in the comfort of the Holy Ghost, were 
 multiplied." (Acts ix. 31.) Like these churches, the 
 Methodist Church from the beginning preached and 
 enjoyed experimental religion. This is a peculiar 
 and distinctive feature of Methodism. 
 
 5. The apostolic Church grew and " multiplied." 
 And has not Methodism grown from a handful to an 
 army of millions? And while Methodism has grown 
 so extensively, its doctrinal unity has not been bro- 
 ken. Among all its many branches its doctrinal 
 unity is the great trunk of these branches. 
 
 " I saw in Natal," says James Anthony Froude, " a 
 colossal fig-tree. It had a central stem, but I knew 
 not where the center was, for the branches bent to 
 the ground, and struck root there; and at each joint 
 a fresh trunk shot up erect, and threw out new 
 branches in turn which again arched and planted 
 themselves, till the single tree had become a forest; 
 and overhead was spread a vast dome of leaves and 
 fruit, which was supported on innumerable columns, 
 like the roof of some vast cathedral." Mr. Froude 
 applies this to England and her colonies; but I apply 
 it to Methodism. We know well enough where the 
 parent stem is, and the remotest branches are proud 
 of their ancestral roots; but the secondary growths 
 are enormous, and are so many that they become a 
 forest, and the branches have taken root in every
 
 Apostolic Features. 283 
 
 soil and have sprung up again, till they extend over 
 continents and reach across seas, and the leaves of 
 the tree are for the healing of the nations, and mill- 
 ions find refreshment beneath its shade and are 
 feasted on its golden fruits; and, whether in the 
 frozen north or underneath the fiery sun of the trop- 
 ics, every stem and branch and leaf has a common 
 life and draws its strength and vigor from the same 
 indestructible root. 
 
 Looking at these points of spiritual resemblance, 
 all fair-minded men must see the apostolic features 
 of the Methodist Church, and that their claim of be- 
 ing evangelical is well founded. She bears stamped 
 upon her brow the mark of divine approval. It is 
 impossible to account for her spiritual success upon 
 any other theory. "We are now prepared to see the 
 absurdity of those Church claims which are founded 
 on any thing else except the piety of its members. 
 Fruit is the one decisive test. Christ said, " By their 
 fruits ye shall know them." And this test is just as 
 true of Churches as it is of individuals. The script- 
 ural soundness of a Church is to be known by its 
 spiritual fruits. High-sounding names are of very 
 little value. Not what Churches pretend to be, but 
 what they are, in reforming the world, must be the 
 
 standard of excellency (" That orchard may 
 
 claim superiority over every other which sends the 
 best apples to market, the most uniformly, no matter 
 whether they have a name or not. Apples are apples, 
 good apples are good apples, the best are the best, 
 and no thanks to anybody, scientific or unscientific. 
 The center of the universe is God, and the noblest 
 creature which he has created on this globe is mau.
 
 284 The Methodist Armor. 
 
 and the highest thing which man has attained is 
 Christian manhood, and he that is best developed in 
 manhood has priority everywhere and in every thing. 
 And any Church that has the power of genius in it, 
 or the power of art in it, or the power of eloquence 
 in it, or any other mark of superiority in it, though 
 it has had an existence coextensive with the globe, 
 and though it has a lineage running through all time, 
 if it turns out a poor article of Christian manhood, is 
 a sham — a bogus concern. But a Church without a 
 lineage, though it has been ever so obscure, and 
 though its pretensions are the humblest, if it has 
 achieved the reputation of turning out the noblest 
 and the best men, has priority over every other 
 Church. And therefore men should be careful how 
 they claim superiority on the abstract ground that 
 there are links which carry them, back to the times of 
 the apostles. What a shame it would be for a Church 
 to have the links all just right, and to turn out the 
 poorest members! What a shame it is that such a 
 Church should not turn out members as good as a 
 Church that has not a single link, and does not know 
 wlrc> its Church-father or Church-grandfather is! A 
 Church that has great radiant natures in it; a Church 
 in which there are men who are willing to sacrifice 
 themselves for others; a Church whose members grow 
 larger and larger by works of benevolence; a Church 
 filled with great, generous souls; a Church like the 
 Methodist Church; a Church that has in its member- 
 ship good men, and makes good men, and keeps mak- 
 ing them all the time, and many of them. What else 
 do you want but that? What more authenticity do 
 you want than it has?")
 
 Apostolic Features. 285 
 
 What is the end of Church organization? Why, of 
 course, to turn sinners into saints. To lead men to 
 repentance, to faith in Christ, to obedience to God's 
 law; to make bad men good men — to turn men from 
 the vanities of earth to serve the true and living God; 
 to lead men to holiness of heart and life, and thence 
 to a glorious heaven. And a Church that is doing 
 such a glorious work is God's Church. If there be 
 but one Church doing so, then there is but one 
 Church, but if there be a hundred Churches doing 
 such work, then there are a hundred gospel Churches 
 in the world, and the more of them the better it will 
 be for the world. Methodism does not claim to be 
 the only Church, but a Church among the many. It 
 claims to be one of the "seven stars in His right- 
 hand" to enlighten the world. It claims to be one 
 of the fruitful branches growing out of Christ, "the 
 Vine." And " herein is my Father glorified, that ye 
 bear much fruit; so shall ye be my disciples." 
 
 The general Church is one. It is the entire body 
 of all justified persons, adults or infants, in every 
 period of time, in earth or in heaven. A gospel 
 Church is a company of believers organized into a 
 society, believing a Bible creecL having its own ritual 
 and ecclesiastical machinery, claiming for its head 
 Christ, for its object the diffusion of the gospel, and 
 for its destiny a glorious triumph. And such is the 
 Methodist Episcopal Church, South. 
 
 The External Form of Church Government. 
 
 We do not claim that the external form of our 
 Church government is divinely prescribed. Neither 
 is the form of other Churches prescribed. Mr. Wes-
 
 286 The Methodist Armor. 
 
 ley said: "It is unanswerably proved that neither 
 Christ nor his apostles prescribe any particular form 
 of Church government." The Jewish Church evi- 
 dently with certain modification became the Christian 
 Church. Christ did not command his disciples to 
 form a new Church. No such command can be 
 found. "It is true that there is not on record one 
 single line or word from him which prescribes a new 
 Church as distinct from the Jewish Church. He 
 lived in the Jewish Church himself. He died a 
 member and communicant of that Church. Nor 
 did his disciples understand that they were to step 
 out of it and fashion another one. They, all of 
 them, for more than twenty-five years, lived in com- 
 munion with the Jewish Church. Forty years after 
 the ascension of their Master, they still sacrificed in 
 the temple, and were a Christian brotherhood only as 
 a party in the original Jewish Church. It would 
 seem to be the height of historical phantasy, there- 
 fore, to declare that the Christian Church was out- 
 lined and prescribed by the Lord Jesus Christ, un- 
 derstood to be so by his apostles, and taught by them 
 to be so. A greater mistake can scarce be imagined." 
 We have almost an exact analogy of this in Meth- 
 odism. When Wesley undertook to reform the 
 Church of England, he did not separate his disciples 
 from the Established Church. They remained in it 
 and observed its ordinances and rules, at the same 
 lime holding separate meetings of their own, over and 
 above those of their own Church. Finally, it became 
 necessary for them to draw out and set up a new and 
 independent organization. And so the early disciples 
 still adhered to the temple services, though they had
 
 Apostolic Features. 287 
 
 social and spiritual meetings of their own besides, till 
 the Roman army destroyed the city and the temple 
 with it. Then they were forced to organize some 
 other form, and they modeled their future organi- 
 zation mainly after the pattern of the synagogue. 
 There is no specific form of Church government to 
 be found anywhere in the New Testament. 
 
 "Nevertheless, there was a Church. There were 
 religious institutions. They were accepted. They 
 were implied. And the moment the apostles began 
 to preach outside of Judea, where there was no tem- 
 ple, and where there were no synagogues, they were 
 organized, they were officered; and there came to be 
 laws and methods and usages, and the apostles com • 
 manded them, interpreted them, and ranked them. 
 
 " Therefore, if any man say that there is no warrant 
 in the word of God for any Church organization, 1 
 think he misses the mark on one extreme as much as 
 the hierarch misses it on the other when he declares 
 that there was a specific form of organization pre- 
 scribed for the Christian Church. These are the ex- 
 tremists on the one side and on the other." 
 
 Secondly, it is recognized that there is perfect free- 
 dom in taking up and laying down the rites, the 
 usages, the forms, the customs, and the instructing 
 methods of the New Testament. You can make your 
 election among them. You can avail yourselves of 
 them, not according to any prescribed divinely ap- 
 pointed scheme, but according to the exigences and 
 necessities of the work which you yourselves have ip 
 hand; for the liberty of man, by virtue of his adhe- 
 sion to the Lord Jesus Christ, ie the axis of the 
 teaching of the New Testament
 
 288 The Methodist Armor. 
 
 All men have the inalienable right to worship, love, 
 and serve God. There can be no question on this 
 point. This right carries with it another right — the 
 right of men to form themselves into an association 
 to improve and protect their spiritual interests. The 
 right to civil liberty implies the right to organize a 
 government to secure, perpetuate, and defend it; so 
 the right to worship God carries the right, on the part 
 of men, to organize a Church to promote that divine 
 service. A company, then, of godly men have the in- 
 alienable and inherent right to organize a Church as 
 a means of cultivating and propagating holiness. As 
 Luther and his followers had a right to organize the 
 Lutheran Church, as John Calvin and Knox had a 
 right to organize the Presbyterian Church, as Bishop 
 Cranmer and Henry VIII. had a right to organize the 
 Episcopal Church in England, and Roger Williams 
 and his brethren had a right to organize the Baptist 
 Church, so had Mr. "Wesley, Coke, and Asbury a 
 right to organize the Methodist Church. They all 
 stand precisely upon the same ground. The whole 
 Protestant world stands or falls together. 
 
 Thirdly, in organizing the externals of a Church 
 where there is no divine prescription given, men are 
 left free to choose that form which promises the most 
 good. 
 
 " Methodism, then, had a great advantage in its be- 
 ginning, in that it was extremely modern. Episco- 
 palians on the one hand and Congregationalists on the 
 other alike claimed to find the warrant for their char- 
 acteristic outer forms in those of the apostolic Church. 
 Presbyterians and other people - between the two ex- 
 tremes also anchored themselves in deductions from the
 
 Apostolic Features. • 289 
 
 Acts of the Apostles and the Epistles of Paul. It was 
 the good fortune of Methodism to be a system based 
 only on expediency, not claiming a "divine right" for 
 its circuits, its annual removals, its clock-work system 
 of wheels within wheels, its class-leaders, and stew- 
 ards, and exhorters, and local preachers. It did not 
 go further for authority for its agencies than this, 
 namely, that they were needed, and that they were 
 useful. It was the divine right, not of precedent, but 
 of common sense. The whole superstructure of the 
 canon law went down before the military necessity of 
 a missionary Church. It was not asked what Paul 
 thought best to do in founding a Church at Philippi 
 or at Ephesus, but straightforwardly it was demanded 
 what was best for Philadelphia, and what was wisest 
 for Charleston; not what the elders thought best in 
 conference at Jerusalem, but what the delegates 
 thought wise in General Conference in Baltimore. 
 Hence the immense flexibility and mobility of this 
 aggressive ecclesiastical system, which thus unloaded 
 itself, not only of the lumber of the mediaeval cent- 
 uries, but of the out-of-date expedients of the apos- 
 tolic age as well." 
 
 The Claims of Methodism. 
 
 While we do not claim to be the only Church, we do 
 claim to be superior to some others in many impor- 
 tant particulars. 
 
 1. We claim superiority in the scriptural soundness 
 of our leading doctrines. There are four great doctri- 
 nal systems in the world — the Koman Catholic, the Cal- 
 vinistic, the Lutheran, and the Wesleyan. The Cath- 
 olic creed teaches that salvation comes through the 
 
 10
 
 2!>0 • The Methodist Armor. 
 
 Pupal Church alone. The Calvinistic creed makes 
 the salvation or non-salvation of every soul to depend 
 on the unchangeable decree of God. The Lutheran 
 creed lodges tue salvation of the soul too much in the 
 sacraments The Methodist creed makes the salva- 
 tion or non-salvation of every soul depend on his will- 
 ingness to receive and appropriate the free grace of the 
 gospel offered to all men. This creed presents a doc- 
 trine high as the love of God and wide as the deep 
 wants of the human race. This ground view of Meth- 
 odism appeals to the common sense of mankind for 
 its truth, has driven Calvinism practically out of the 
 pulpit of Christendom, and is rapidly ascending to the 
 throne of universal acceptance. It preaches a free and 
 full salvation, justification by faith alone, carefulness 
 to maintain good works, the witness of the Spirit to 
 the believer's present acceptance, holiness of life, a 
 burning love for the salvation of souls, an entire reli- 
 ance upon the Holy Spirit as the source of spirit- 
 ual power; it has an open communion-table, contends 
 for a pure and spiritual worship, a deep and heart- 
 felt experience of vital religion, encourages and pro- 
 motes revivals as vital to the health and growth of a 
 Church. The vast army of Methodism has been re- 
 cruited mainly through its system of revivals. While 
 other Churches have been gathering a few members, 
 through family training and catechetical instruction, 
 Methodism has swept them in by hundreds and thou- 
 sands. The first method is the slow way of fishing 
 with hook and line, the revival method is fishing with 
 a net that goes far out into the waters and sweeps in 
 thousands at one haul. 
 
 2. Methodism claims superiority in adapting itself
 
 Apostolic Features. 291 
 
 to the circumstances of human life. " Methodism," 
 says the celebrated Dr. Talmage, " in England preach- 
 es in a gown; in our Eastern cities, in broadcloth; in 
 the West, in shirt-sleeves, if the season be appro- 
 priate — preaching in the house or in the fields, any- 
 where, it makes no difference where — preaching just as 
 well in one place as in another. It takes the express 
 train and goes across the continent, or a horse and 
 rides with saddle-bags across the prairie; it is at 
 home in the magnificent St. Paul's, New York, and is 
 
 not at all inconvenienced in a log-cabin Here 
 
 is a man fallen down in the ditch of sin and crime. 
 How are we going to get him out? We come up ele- 
 gantly appareled, and we look at him, and we say, 
 'What a pity it is to see a man so deep in the mud! 
 We wish we could get him out. Is it not awful to see 
 that man suffering there? Get a pry, somebody, and 
 help now! I wish I had on my other clothes.' While 
 we stand there looking at the poor man, the Methodist 
 comes along, and says, ' Brother, give me your hand,' 
 pulls him up, and sets him on the Rock of Ages." 
 We are told in one of the Arabian stories of a fairy 
 tent which a young prince brought, hidden in a wal- 
 nut-shell, to his father. Placed in a council cham- 
 ber, it grew till it encanopied the king and his minis- 
 try; taken into the court-yard, it filled the space till all 
 the household stood beneath its shade; brought into 
 the midst of the great plain without the city, where 
 the army was encamped, it spread its expansive shade 
 all abroad till it gave shelter to a mighty host of peo- 
 y)le. It had wonderful flexibility and expansiveness 
 And such is the expansive flexibility and adaptedness 
 of Methodism. It has this power of easy adaptation
 
 292 The Methodist Armor. 
 
 to the most diversified conditions of life; it reaches 
 out its arms to embrace the negro in his hut, the 
 backwoodsman in his forest home, the scholar in his 
 study, and the prince in his gilded palace. 
 
 3 Methodism, more than any other denomination, 
 has exercised a watch-care over individual members. 
 To visit, from time to time, every house where there is 
 a Methodist member, though it may be but a servant- 
 girl, and to talk and pray with them, is the old ideal 
 of a Methodist preacher's duty, and it is yet held and 
 acted on in most places. The class-leader is also to 
 watch over the members in his charge, and "to see 
 every member of his class once a week" was formerly 
 exacted of him. This constant -watchfulness checked 
 incipient backslidings, recovered those who had gone 
 astray, and was a powerful engine for the enforcement 
 of discipline. The class-leaders are appointees of the 
 pastor, and are his deputies. Attendance upon the 
 class-meeting is no longer compulsory, but the watch- 
 fulness of the leader over his flock and his accounta- 
 bility to the pastor in the regular meetings of the 
 official board are yet great powers for the conserva- 
 tion of the membership. A system of intelligence is 
 thus established by which the pastor is enabled to 
 consider every member, even the most obscure, in his 
 individual circumstances and qualities. Methodism 
 is not so much an organization, but an organism in 
 which every part, even the remotest, is vitalized by its 
 connection with the whole. Of late years an effort 
 has been made to supply the lack of the old efficiency 
 of the class-meeting system by organizing the ladies of 
 the city congregations into societies for the purpose of 
 assisting the pastor in visitation and supervision.
 
 Apostolic Feature*. 293 
 
 Methodism lias always been intensely social. Its 
 class-meetings were family gatherings ; its love-feasts, 
 and prayer - meetings, and "general class - meetings," 
 were so many ever-recurring expressions of its social 
 life. More powerful than any oratory is the influence 
 of fellowship upon the masses of the people, and this 
 fellowship Methodism furnished and still furnishes. 
 In the older and less conventional days I have seen 
 class-meetings and love-feasts break up with what the 
 enthusiastic Western people called " a good old-fash- 
 ioned Methodist shake hands all round." No social 
 distinctions were tolerated then. The title of " broth- 
 er " and " sister," in all but universal use between 
 Methodists as substitutes for " Mr." and " Mrs." was 
 a symbol of the entire equality of brethren in the 
 Church. 
 
 4. Methodism claims superiority in her methods of 
 diffusing the gospel over the world, through the itin- 
 erant ministry. It is this grand agency that has en- 
 abled Methodism to keep up with the march of frontier 
 settlements, cross the Alleghanies, follow the Indian 
 trail beyond the Mississippi, and at length fill the far 
 West with the sound of its victories. In the wake of 
 its luminous progress have sprung up all kinds of 
 improvements. It has been a popular educator, civil- 
 izer, and refiner to the rude masses of the West. A dis- 
 tinguished outsider has " recognized in the Methodist 
 economy, as well as in the zeal, the devoted piety, and 
 efficiency of its ministry, one of the most powerful 
 elements in the religious prosperity of the United 
 States, as well as one of the firmest pillars of their 
 civil and political institutions." Bancroft, the histo- 
 rian, acknowledges the Methodists as "the pioneers
 
 294 • The Methodist Armor. 
 
 of religion" in this country, and says that they have 
 "carried their consolations, songs, and prayers to the 
 farthest cabins in the wilderness." Another talented 
 writer has said: "Their voice went through the land 
 as a trumpet-call. It sounded over the heights and 
 depths, and filled the country with its echoes." Not 
 only have the banners of Methodism been planted in 
 all the States and Territories of the Union, from sea to 
 sea, but it has spread rapidly over Great Britain, its 
 native home, into Scotland, Ireland, to Nova Scotia 
 the West Indies, France, Africa, India, Germany, and 
 is achieving remarkable success in the Cannibal Isl- 
 ands of the Southern Sea. " The world is my par- 
 ish," said Mr. Wesley. And it seems that this proph- 
 ecy is about to be realized, for the bright eye of the 
 sun sees no longitude on the rolling earth where Meth- 
 odism is not working for the salvation of men. May 
 her future history realize the noble anticipations of 
 the poet Montgomery, who said : " Century expanding 
 after century, like circle beyond circle in broad water, 
 shall carry farther and farther the blessings of the 
 Methodist dispensation, till they have tracked every 
 sea and touched every shore! " 
 
 CHAPTER XXII. 
 
 1 HE TRAINING OF CHILDREN IN CHRISTIAN HOMES, 
 SO AS TO BRING THEM TO CHRIST AND ATTACH 
 THEM TO METHODISM. 
 
 (Address of Rev. Joseph Wood, in the Ecumenical Methodist Book.) 
 The subject limits us to the consideration of one in- 
 stitution for leading our children "to Christ and at- 
 taching them to Methodism," viz., their "training in
 
 The Training of Children. 295 
 
 Christian homes." It is obligatory upon parents to 
 bring up their families " in the nurture and admoni- 
 tion of the Lord." The lessons imparted at the fire- 
 side, the spirit of Christianity pervading the house, 
 and the gentle courtesies and sweet attachments of 
 home, ought to engrave the words of God and the 
 gospel of his Son upon the heart and mind of every 
 child and every member of the household. We shall 
 lay down and briefly discuss several propositions: 
 
 1. The Eeligion of Methodists ought to be Trans- 
 mitted TO, AND EEPRODUCED IN, THEIR CHILDREN. 
 
 What is the religion of Methodists? Has it any 
 peculiarities — any distinctive features ? It is not sim- 
 ply a creed or a profession; it is life and energy, a 
 power in the heart controlling the center of our being. 
 John Wesley had to insist on a religious life. He 
 found the profession without the power of godliness, 
 and his great object was to revive vital Christianity. 
 We want to see Methodism, in its true import, handed 
 down from generation to generation. We do not de- 
 sire to alter its form or principles, but to diffuse its 
 living spirit and power. It will profit our children 
 but little to have the name of Methodists and to cling 
 to the traditions of their fathers, if they be destitute 
 of the great reality — the inward and spiritual change. 
 The kingdom of God is not "in word only, but also 
 in power, and in the Holy Ghost, and in much as- 
 surance." 
 
 Our subject speaks of "bringing children to Christ," 
 and "attaching them to Methodism;" that is the or- 
 der—" to Christ," and then " to Methodism." It would 
 not be desirable to retain such as are alienated from
 
 296 The Methodist Armor. 
 
 Christ Our churches have but few attractions for 
 the unrenewed. They lack those external elements 
 which are the great charm and fascination of worldly 
 minds. The world will love its own. Then to abide 
 with us, our sons and daughters must be born again, 
 partake of our faith, and repeat our life. If they 
 have no saving relation to Christ, their relation 
 to the Church cannot profit either them or us; to 
 hold in connection with it ungodly persons would 
 diminish the power and tarnish the glory of any 
 Church. A worldly and impure element is an ele- 
 ment of weakness and decay. To be satisfied with 
 airy thing less than the new birth for our members, we 
 should lower the standard which our fathers set up, 
 and surrender the object for which Methodism, by 
 the providence of God, was called into existence. If 
 we cannot persuade our young people to fulfill the 
 conditions of such change, and thereby pass from 
 death unto life, we shall not have power, and, it is 
 hoped, shall not desire to retain them in our Com- 
 munion. 
 
 Then follows the prodigiously important question, 
 How far are parents responsible for the regeneration 
 of their children? We do not believe any more in a 
 spiritual "birthright membership" in the Church than 
 we do in baptismal regeneration. All are born in sin. 
 Every child must be won to Christ personally, and be 
 renewed by the Holy Ghost, or that child remains 
 under the condemnation due to sin, even though its 
 parents are as godly as Elkanah and Hannah of old. 
 Is there any ground for the general belief that, what- 
 ever be the training, it is wholly uncertain what our 
 sons and daughters, in character, will become, as un-
 
 Tlie Training of Children. 297 
 
 certain as if it were a case of lottery? The best is 
 hoped for them; but there is no fixed law on which a 
 confident expectation may be entertained. When we 
 know the character of the fountain, we can jiidge of 
 the streams. By virtue of a like sequence, may we not 
 determine the character of children when we have 
 ascertained that of parents? There is as real a con- 
 nection between means and ends in the spiritual econ- 
 omy as in the natural economy. We reap what we 
 sow; the harvest answereth to the seed. 
 
 In its doctrines and precepts the Bible sees the re- 
 ligious character of the child in that of the parent. 
 (Gen. xviii. 19; Deut. iv. 40; Isa. xliv. 3, 5; Ezek. xx. 
 5, 6; Ps. cxlvii. 13; Jer. xxxii. 39; Acts ii. 30, xvi. 31; 
 1 Cor. vii. 14.) The divine purpose evidently is that 
 from godly parents there should be a godly seed- 
 walking in all the ordinances and commandments of 
 the Lord blameless ; that as the race is a body under 
 Adam, the Church should be a body under Christ, 
 grafting its children into the living Vine, and teaching 
 all to know the Lord, from -the least unto the greatest. 
 The home teaching of the Hebrews was intended to 
 produce regeneration of character in the children, to 
 make them Jews inwardly as well as outwardly, that 
 they might not be "a stubborn and rebellious gener- 
 ation," but might "set their hope in God " and " keep 
 his commandments." AVhen Paul directed Christian 
 parents to bring up their children "in the nurture and 
 admonition of the Lord," the intention was not that 
 they should be trained to be merely Christian formal- 
 ists, but that they should have that kingdom of God 
 in the heart which is "righteousness, and peace and 
 joy in the Holy Ghost."
 
 298 The Methodist ArmoV. 
 
 The practicability of this work belongs exclusively 
 to God. Our business is to obey his commands. 
 Since it is his method to regenerate children by 
 means of Christian nurture, it is our duty to assume 
 that what he contemplates can be done, and to adapt 
 bur machinery to the work. There is no scriptural 
 foundation for the theory that all children must grow 
 into sin before they can grow into Christ; that all ed- 
 ucation will produce a crop of iniquity before it can 
 produce a crop of holiness. So far as human instru- 
 mentality is concerned, it is easier to persuade the 
 young to decide for Christ than it is those who are 
 hardened in sin. The work must be attempted on a 
 large scale, and if Methodists can solve the problem 
 of transmitting vital religion from generation to gen- 
 eration, the ultimate triumph of Christianity will be- 
 come a matter of course. 
 
 The theory of the Church of England in relation to 
 children is no idle dream. That Church takes it for 
 granted that infants ought to be formally dedicated 
 to God by being baptized in the name of the adorable 
 Trinity, that this solemn rite should be followed by 
 careful and ample evangelical instruction — that the 
 instruction will, at an early age, result in personal 
 conversion to God; hence, at thirteen or fourteen, 
 children are to be examined and urged to take upon 
 themselves the vows made at their baptism, one of 
 which is that they will "keep God's holy will and 
 commandments, and walk in the same all the days of 
 their life." The order is baptism, evangelical in- 
 struction, and official examination. Methodists ought 
 to take hold of this theory and turn it into a living 
 reality. We do not require all the details of it, but
 
 T/te Training of Children. 299 
 
 the general principle. We have the baptism; that is 
 the beginning of the plan. Instead of the godfathers 
 and the godmothers, the real parents are obligated to 
 undertake the religious instruction of the child. In 
 place of the confirmation and the laying on of the 
 bishop's hands, there must be examination, an indi- 
 vidual appeal to the conscience, to gain the personal 
 consent and formal promise of each youth to submit 
 to Christ, and, as a present guarantee that this prom- 
 ise will be fulfilled, now, at once, to join the Church 
 by going to some class. 
 
 In our ministry and pastoral work we must make 
 this duty clear to heads of households, and render 
 them all the assistance we can in the performance 
 of it. For the ignorance and neglect which pre- 
 vail in regard to it, ministers are largely responsible. 
 In our sermons we have assumed, if we have not di- 
 rectly taught, that young people are to live several 
 years to the world, and then be converted. We have 
 looked for our increases more from revival meetings 
 and the penitents' form than from the family altar; 
 and been more hopeful of converts from the ranks of 
 those who are well bronzed in iniquity, and have 
 passed through a kind of tragical experience in turn- 
 ing to God, than of those who have been trained in 
 the way they should go from earliest infancy; and to 
 whom the Christian spirit of their home has been a 
 process of domestic conversion, leading them into the 
 path of life before they had wandered in the way of 
 sin and death. Let the great design of baptism, and 
 especially its covenanting character, be duly impressed 
 upon parents, showing that the ordinance is part of a 
 great plan; that it is to be followed by suitable treat-
 
 300 The Methodist Armor. 
 
 ment in order that the baptized may become true and 
 living Christians as soon as moral existence begins; 
 then shall we realize what Methodism most needs, 
 and what is enforced in the Scriptures, viz., an adult 
 Church which transmits vital religion to " the gener- 
 ation to come." 
 
 II. The Family Life and Habits of Methodists 
 
 m SHOULD BE EEGULATED WITH A VlEW . 
 TO THAT End. 
 
 What are the elements of a truly Christian and 
 Methodist training? 
 
 1. High-toned piety in the house and in the daily life 
 of the parents. In the family more than anywhere else 
 is it true that example is better than precept. It is 
 what parents are, rather than what they say, that will 
 take effect. They are the child's first gospel. He 
 reads them before he can tell a letter in his primer. 
 He imbibes the spirit of the house before he is able 
 to judge of the moral character of it. The atmos- 
 phere of many a Christian professor's house is very 
 unfavorable to the salvation of the young. The ma- 
 laria of worldliness infects the whole family. Com- 
 mands to be good are made a substitute for goodness. 
 There may be the morning and evening devotion, 
 strict attention to the public means of grace, wise 
 counsels frequently given; but a defective example 
 will neutralize the whole. Religion should not be a 
 separate subsistence occasionally introduced to serve 
 a purpose as masks are worn; but the very life and 
 soul of the family, ever-present, pervading, regulat- 
 ing, and sanctifying all events. Not simply sum- 
 moned to soothe and cheer in times of affliction and
 
 The Training of Children. 301 
 
 adversity, but its voice blending with the merriest 
 moods, and shedding "sweet glories" on those mo- 
 ments when the loved ones meet, and affection gushing 
 from warm and full hearts sparkles in the gleams of 
 pleasant wit and humor. The homes of Methodists 
 ought to be the brightest and happiest out of heaven. 
 We have all the essential elements to make them 
 such; the literature, the hymns, the tunes, the devo- 
 tion, the social enjoyments — in fact, every thing to 
 render them cheerful and attractive with a living 
 piety. 
 
 Such homes would be nurseries for our churches— 
 a perpetual means of grace to the children. There 
 the young would grow up, like Samuel and Timothy, 
 a seed to serve God in their generation. The rule 
 would be for them to be saved at home, and not in a 
 preaching service or a revival meeting. Baxter says: 
 " I do verily believe that if parents did their duty as 
 they ought the word publicly preached would not be 
 the ordinary means of regeneration in the Church, but 
 only without the Church, among practical heathens 
 and infidels." He was greatly troubled about his own 
 salvation, because he could not call to mind any dis- 
 tinct time when he was saved, until, tracing his expe- 
 rience as far back as he could, he found that he had 
 been saved too soon to recollect the time of it. The 
 particular moment, if there was one, was lost in the 
 dim memories of childhood. The love of God had 
 mingled with blessings of infancy, and the way of sin 
 he had not known. John Wesley was awakened to a 
 sense of religion when a child at home, and was sc 
 remarkable " for the seriousness of his spirit and the 
 general propriety of his behavior," that "at the agr
 
 302 The Methodist Armor. 
 
 of eight years he was admitted to the sacrament of 
 of the Lord's Supper." Methodism, traced up to its 
 fountain-head, must be regarded as the outcome of all 
 domestic piety, rather than of any special evangelistic 
 enterprise. We are more indebted to Susannah Wes- 
 ley than to Peter Bolder. To be like our founder our 
 members must begin to serve the Lord in childhood, 
 under the influence of parental training and example, 
 and continue to walk before God in holiness and right- 
 eousness to the very end of life. 
 
 2. The institution of suitable means in the house for the 
 spiritual enlightenment and regeneration of children. All 
 must not be left to the involuntary influence of the 
 life. The reading of the Scriptures with veneration 
 and prayer is of supreme importance, and cannot in 
 any house be omitted without immense loss. To read 
 with profit, it is necessary to have a system, and to ac- 
 company the reading with explanatory remarks and 
 occasional questions. When this cannot be done twice 
 a day, nor even once, as is often the case in this busy, 
 bustling age, in most houses if proper efforts were 
 made one hour a week could be set apart for it, and 
 something like a regular service be held. It was the 
 custom in Puritan households to spend the Sunday 
 evening in giving Bible-lessons and catechetical in- 
 struction to the children and the servants. This can- 
 not be done in Methodists' homes, because we have our 
 most important public service at that hour, when we 
 should have the whole family with us in the house of 
 God, But if there be a will to have it done, time will 
 no doubt be found for teaching the family the way of 
 solvation, and building them up in the most holy faith. 
 
 Should not all Methodists be urged to use their
 
 The Training of Children. 303 
 
 Connectional catechisms in home training? Every 
 child and servant might have a copy, and a ques- 
 tion or two be asked and answers required daily, 
 and the whole reviewed at the weekly service. This 
 would furnish the young with distinctions and defini- 
 tions of doctrine and Christian evidences, and thus 
 fortify them against the errors and sophistries of the 
 age. If such duties were faithfully attended to in all 
 our homes, we should have no fear respecting the 
 next generation of Methodists. AVe might defy either 
 popery or infidelity to lead our youth astray. 
 
 The prayers of the family should be short and sim- 
 ple, and refer to incidents which are occurring. Sing- 
 ing adds much to the interest of the service, and pre- 
 pares the family to join more freely in the praises of 
 the sanctuary. No house is as it ought to be which 
 has not stated times not only for worship, but for con- 
 versation with the children, to ascertain their mind in 
 relation -to divine things and persuade them to decide 
 for Christ. Should not Methodists have a family 
 class-meeting weekly, when all would feel perfectly 
 free to ask any question relative to their circumstances, 
 trials, and temptations, and all be encouraged to pray 
 a few words, even down to the lisping little one, who 
 asks, "Pleathe, God, bleth little mammy — bleth utk 
 all for Jethuth' thake?" Besides this, it is well to 
 take the children apart occasionally and converse with 
 them in the presence of God about the soul, Jesus 
 Christ, the judgment to come, the glorious provision 
 of the gospel to make them happy forever. What con- 
 stitutes real worth of character, what are the elements 
 of true happiness, and what are the objects which life 
 has been given to accomplish, should be solemnly and
 
 3U4 The Methodist Armor. 
 
 frequently explained to tliem, and the interview always 
 end in prayer. The great point for parents to realize 
 is that, as a sphere of divine influence, the family is 
 equal to the Church. They may regard the place of 
 their abode as no less holy than the sanctuary, the lit- 
 tle gathering at the fireside as no less sacred than the 
 assembly in the church or chapel, the instruction and 
 service on the domestic hearth as no less efficacious 
 for spiritual ends than the rites and observances in 
 the great congregation. 
 
 To train the children in regular attendance on pub- 
 lic worship is also a powerful means of bringing them 
 to Christ and attaching them to his cause. A little 
 fellow asked his parents to take him to church with 
 them, and they told him he must wait till he was older. 
 " Well," was his shrewd reply, " you 'd better take me 
 now, for when I get bigger I may not want to go." 
 If parents regard the worship of the sanctuary as a 
 pleasure, and not merely a duty, their children will 
 generally wish to attend, and it will not be necessary 
 to enforce it by an act of compulsion. But care must 
 bo taken not to make the Sabbath-day one of irksome 
 restraint and burdensome requisitions — not one that 
 will be regarded as an unwelcome interruption to the 
 amusements and pursuits of the week, but anticipated 
 as a day of rest and peaceful enjoyment. We much 
 like the idea of catechising the children on the ser- 
 mons they hear, as well as on the doctrines, duties, 
 facts, and privileges of Christianity, as taught in our 
 forms of catechism. We cannot but think that these 
 means would prevent at least the majority of young 
 people from forsaking the altars of God and the courts 
 of Zion.
 
 The Training of Children. 305 
 
 3. The exclusion from the family circle, so far as prac- 
 ticable, of all pernicious and dangerous influences. We 
 scarcely need indicate the channels through which 
 these influences come. The books that are brought 
 into the house, the persons who visit it, the social en- 
 tertainments provided, and the companionships formed, 
 are sources of good or bad influences which enter into 
 the mental and moral being, and become interwoven 
 with the very life of children. We cannot but regard 
 the superabundant supply of light literature as more 
 or less dangerous. Young people feed upon it until 
 they have no appetite for any thing solid and substan- 
 tial. Books which deal with unreal persons and things 
 — with scenes, events, and characters far removed from 
 the facts of existence — unfit and incapacitate the mind 
 for the stern realities of life. It is a grievous mis- 
 take for those who desire to attach their families to 
 Methodism not to supply them with an attractive and 
 wholesome literature, and especially with the maga- 
 zines and various works issued by our Connectional 
 Book-rooms. 
 
 We should not, more than is absolutely necessary, 
 expose our children to influences hostile to Method- 
 ism in school, business, and social life. Too often 
 there is but little care as to what teachings and sur- 
 roundings they come under at school or business. 
 If there be some anxiety not to endanger their mor- 
 als, there is not much thought whether their Method- 
 ism or religion will be safe. At the most critical time 
 of their life th^y are placed in the midst of conditions 
 which can hardly fail to deaden their moral sense, and 
 alienate them from the Churches of their fathers. Wc 
 were pleased to read the earnest words spoken at the 
 
 20
 
 300 The Methodist Armor. 
 
 Wcsleyan Conference on this point. One gentleman 
 stated that he knew three county magistrates, one a 
 Congregationalist, one a Baptist, and another a Meth- 
 odist; the two former sent their children to Church 
 schools, and all had forsaken Nonconformity. The 
 Methodist took care that his children were guarded 
 in youth, that they were kept under godly Methodist 
 influences, and five out of his seven children had be- 
 come members of the Methodist Society. Mr. Holden 
 said it had cost him much to educate his family in 
 Methodist schools, but the result was worth far more 
 than the expense, for his children were members of 
 the Church, and engaged in God's work. The sphere 
 of Methodism is now large and comprehends a suffi- 
 cient variety of rank and of profitable and honorable 
 employment, and our young people, as far as practi- 
 cable, should be kept within it, with the best examples 
 ever before them. 
 
 Is there not reason to fear that some are not well 
 instructed in regard to their friendships, and partic- 
 ularly the marriage union? They may set their affec- 
 tions on persons of doubtful religious character, and 
 even doubtful morality, providing those persons are 
 equal to them, or a degree above them, in the social 
 scale. There is always going to be a good match 
 if there is worldly respectability. This infraction of 
 the divine law, which allows believers to marry " only 
 in the Lord," is the cause of many of the sons and 
 daughters of our members being lost to Methodism. 
 In primitive times the sanction of ths Church was 
 required for the marriage of any of its members. In 
 the Conference of 1763, Mr. Wesley said: "Many of 
 our members have lately married unbelievers, even
 
 The Training of Children. 307 
 
 such as were wholly una wakened; and this has been 
 attended with fatal consequences. Few have gained 
 the unbelieving wife or husband; generally they have 
 themselves either had a heavy cross for life or en- 
 tirely fallen back into the world. To put a stop to 
 this, let every preacher publicly enforce the apostle's 
 caution, 'Be ye not unequally yoked with unbeliev- 
 ers.' Let it be also openly declared in every place 
 that he who acts contrary to this will be expelled the 
 Society. When any such is expelled, let an exhorta- 
 tion be subjoined dissuading others from following 
 that bad example." Had not we better have some 
 of these good old rules reprinted in our Conference 
 Minutes? 
 
 4. An intelligent and conscientious attachment on the 
 part of parents themselves to Methodism. Is not the 
 want of this the cause of many failing to connect their 
 families permanently with our churches? It is not 
 enough to be Christians; we must be Methodists, 
 and let our children see that we regard the system 
 so called and distinguished as the highest form of 
 Christian and Church life. Seeing the value of Meth- 
 odism, not simply in our declared opinions, but in its 
 lovely effects upon our lives and conversation, they 
 will learn to regard it not as a human institution, 
 to which our partialities or our prejudices have at- 
 tached us, but as a divinely appointed system of re- 
 ligion and happiness. 
 
 That they may profit by the exercise of the Chris- 
 tian ministry «mong us, we must ourselves respect 
 the minister's holy vocation, and be painstaking to 
 make them understand it and respect it too. If 
 they but lightly esteem the messengers of God's mer
 
 308 The Methodist Armor. 
 
 cy, they will be in danger also of rejecting the mes- 
 sage itself. Let parents be careful not to offend 
 against the ministers of the word, against the com- 
 mands of God, against their own souls, and against 
 the highest interests of their families, by uncharita- 
 ble or unguarded remarks about the men who hold 
 the most sacred and important office ever intrusted 
 to human beings. 
 
 Methodist parents ought to make known to their 
 children the distinctive principles of the several de- 
 nominations, that an intelligent choice may be made. 
 But we need not attach so much importance to those 
 little barriers which divide the various branches of 
 the great Methodist family, and which we rejoice to 
 see are becoming beautifully less, as to the broad 
 and general features of Methodism, and the advan- 
 tages which we are proud enough to think we have 
 over all other Christian denominations. * Let us often 
 address to our children the words of the prophet: 
 "Mark well, and behold with thine eyes, and hear 
 with thine ears, all that I say unto thee concerning 
 all the ordinances of the house of the Lord, and all 
 the laws thereof." (Ezek. xliv. 5.) Parents who train 
 their children on the principle that they may go to 
 any Church where they can feel most comfortable, 
 need not wonder when it seems to be most comforta- 
 ble for them to go nowhere. If Methodism is the 
 best for us, is it not likely to be the best for our 
 children? 
 
 To say nothing of the unseemliness of families be- 
 ing divided in their Church connections, is it not 
 most ungrateful to be careless whether or not our 
 sons and daughters be permanently attached to Meth-
 
 The Training of Children. 300 
 
 odism ? Under its influence, with God's blessing, we 
 have obtained our spiritual illumination, our Chris- 
 tian peace, our gracious transformation, and the im- 
 mortal hope of a heavenly inheritance — indeed, all 
 that we hold dear. When we look at lower things, 
 under its shadow many have acquired manifold tem- 
 poral advantages. In all respects it claims their at- 
 tachment as an availing form of godliness, which has 
 the promise of the life that now is and of that which 
 is to come. To be indifferent to its preservation and 
 continued efficiency in the world, or its influence in 
 and upon the future character, relations, and circum- 
 stances of our children, would be the utmost incon- 
 sistency and the deepest ingratitude. 
 
 Then, how to transmit inward religion— true Meth- 
 odism — to "the generation to come" is the great 
 problem we have to solve; how to find, as Dr. Osborn 
 a few years ago so admirably put it, " the connecting 
 link between the baptismal font and the Lord's ta- 
 ble." For this we are persuaded we shall have to 
 look more to the family than we have done. We 
 must teach our people how to realize God's saving 
 grace in domestic worship and Christian nurture; 
 and not only in the Sunday-school and the sanctuary, 
 but parents and teachers, ministers and leaders, will 
 have to combine, that the great end may be gained. 
 As the late Rev. S. Jackson said, "We must be at 
 the children, or the millennium is a long way off." 
 Those who rock the cradle have the Church's, as well 
 as the nation's, destiny in their hands. Daniel Web- 
 si' t said to Thomas Jefferson, the great statesman of 
 America who wrote the Declaration of Independence, 
 " What is to be thv salvation of our nation?" After
 
 310 The Methodist Armor. 
 
 h few moments' thought,- Jefferson replied: " This na- 
 tion will be saved, if saved at all, by teaching the 
 children to love the Saviour." Methodist churches 
 cannot always live solely by conquest, by conversions 
 from without, by a ki*id of gospel campaigning. 
 While they continue to make sallies and excursions 
 into the kingdom of darkness, they will have to learn 
 how to grow, and populate, and become powerful 
 from within. "As arrows in the hand of a mighty 
 man, so are children of youth." To neglect them is 
 to commit a great military blunder. It is to leave 
 our arrows to rust and become blunt and totally unfit 
 for use, when they ought to be collected, polished, 
 and sharpened for the day of battle. God says to 
 his faithful people, " Thou shalt see thy children's 
 children and peace upon Israel." The results of a 
 system which, by God's blessing, transmits our prin- 
 ciples and practices from generation to generation 
 will be general peace and prosperity to the end of 
 time. It is recorded that Cyrus, when besieging 
 Babylon, perceived the importance of the river on 
 the banks of which the city stood, as being at once 
 the cause of its security, by shutting out its enemies, 
 and the source of its internal prosperity. He there- 
 fore devised the plan of cutting channels for the 
 purpose of turning the stream of the river out of its 
 natural and proper course. By this means he ob- 
 tained an easy entrance for his troops, and doomed 
 the city to slow but certain decay. That illustrates 
 the stratagems of the devil to prevent the universal 
 triumphs of Christianity. It is high time to inter- 
 rupt his proceedings and frustrate his plans by re- 
 pairing and keeping up the banks of the river from
 
 A Model Christian and a Loyal Methodist. 311 
 
 which our great stores of supply come, and that our 
 youth may glide onward to the city of God, at once 
 its defense and glory, and the source of its increase 
 and perpetuity. 
 
 CHAPTER XXIII. 
 
 A MODEL CHKISTIAN AND A LOYAL METHODIST. 
 
 To be a model Christian and a loyal Methodist is the 
 high standard set before every member of our Church. 
 Such a standard is possible to all. A Methodist and 
 a good Christian should mean one and the same thing. 
 A good Methodist is one who has been soundly con- 
 verted, one who has "the love of God shed abroad in 
 his heart by the Holy Ghost given unto him," one 
 who "loves the Lord his God with all his heart, and 
 with all his soul, and with all his mind, and with all 
 his strength, and his neighbor as himself." To be 
 deeply pious, holy, consecrated, is the duty and the 
 privilege of all our members. We say that the high- 
 est standard of Christian purity, of moral power, and 
 dignity lies within the reach of the lowest and poor- 
 est. The highest type of manhood is a full-hearted 
 Christian. The great mass of mankind cannot wear 
 the golden crown of wealth, nor the laurels of high 
 worldly honors, nor carry diplomas of a finished ed- 
 ucation; but they can wear the crown of Christian 
 love, they can have the wealth of spirituality, they 
 can rise to dignity in the kingdom of God. There 
 is nobody so ignorant, or poor, or obscure, that can- 
 not love his God supremely and serve his fellow-men. 
 It does not require genius, nor education, nor wealth, 
 nor high position. Spiritual goodness is within the 
 reach of all classes and conditions of men. To get
 
 312 The Methodist Armor. 
 
 good and do good are the privilege and duty of all. 
 Such religion is the royalty of mankind, the crown, 
 the beauty, and glory of human life. " The fruit of 
 the Spirit is love, joy, peace, long-suffering, gentle- 
 ness, goodness, temperance." Such is the blessed 
 fruit which the tree of the gospel bears. 
 
 Be useful; and in order to be useful, be really and 
 truly good. A beautiful disposition will make your 
 manners lovely and attractive. A heart sweetened 
 with Christian love will diffuse its fragrancy all 
 around, like a garden full of sweet-smelling flowers. 
 Keep the oil of the Holy Spirit in your heart, then 
 your life will be "a burning and a shining light." A 
 profession of religion without the Holy Spirit is a 
 lantern without a candle. A Church full of members 
 without the fire and the power of the Holy Ghost is 
 nothing more than a box of unlit candles, having the 
 latent capacity but not the power of warming and il- 
 luminating those around them. 
 
 The man who walks close with God, as Enoch, who 
 obeys his laws, who opens his heart to divine in- 
 fluences as the flower to the sun, who lives in com- 
 munion with Christ, will be ready to every good 
 work, and cooperate with all laboring to spread the 
 
 gospel. 
 
 Christian Activity. 
 
 Be a model in Christian work. This is a world of 
 work. God, Christ, the Holy Spirit, are all active 
 workers. The angels work. "They are ministering 
 spirits sent forth to minister for them who shall be 
 heirs of salvation." The natural world works. The 
 trees pump up the sap, bloom, and bear fruit. The 
 rivers speed on in their courses, watering fruitful
 
 A Model Christian and a Loyal Methodist. 313 
 
 fields, turning mill-wheels, and floating ships. The 
 winds are the great water-carriers of earth. The stars 
 move on in their orbits. The moon catches the radi- 
 ance of the set sun, and throws it back upon the dark 
 hills of night. The sun is a grand worker. He il- 
 luminates, warms, and fructifies the world. And the 
 command of the great Teacher rings over the earth, 
 "Go, work to-day in my vineyard!" We must work 
 for others, if we would save ourselves. 
 
 Little Talents to be Woeked 
 
 Do not evade this duty, this blessedness, by argu- 
 ing with yourself that you have no talent for any im- 
 portant usefulness. The ambition to do only signal 
 things may be the veriest pride of the depraved heart. 
 If you have only small talents — even the one talent of 
 the parable — use it with your might; remember it is 
 all your divine Master will hold you accountable for; 
 but remember also that it was the man who, in the 
 parable, neglected his one talent that was lost in the 
 day of reckoning. That one talent of yours, if used 
 aright, may place you as high in heaven as any mon- 
 arch who may go thither from any earthly throne. 
 
 Man of God, if thou hast but one talent, where is it? 
 Is it hid away in a napkin? Is it buried? Remem- 
 ber that the final judgment will ferret it out. Canst 
 thou not speak for thy Master? Canst thou not go 
 from house to house among thy neighbors, in his 
 name, teach his little ones in a Sunday-school, testify 
 for him in a prayer-meeting, give a pittance of thy 
 earnings for him? Eemember him, in the parable, 
 who buried his talent, and beware of his fate. 
 
 "Why stand ye here all the day idle?" Begin
 
 314 The Methodist Armor. 
 
 something good, though it be small. The mightiest 
 oak in the forest grew from a small acorn. Two 
 grains of wheat would suffice, with proper care and 
 labor, to cover, in time, all the grain-bearing soil of 
 this planet, and transferred to other orbs, could cover 
 in like manner all the worlds of the heavens. " De- 
 spise not the day of small things. Thou art but a 
 small soul if thou doest so." 
 
 Personal Effort. 
 
 Whenever a man, an individual Christian, finds that 
 he has both time and capacity, it is his duty to follow 
 the Master in seeking and saving his fellow-men; and 
 let me say to you that the beginning of revivals of re- 
 ligion is like the beginning of a fire, in which you take 
 a single coal, it may be, %nd lay a little fuel on it, and 
 blow it a moment; at first it blazes a little bit, and 
 then blazes a little bit more, every additional stick 
 you put on making it more certain that the next one 
 will catch. Do not wait until the whole Church is 
 waked up before you move. If you can find any 
 member of it that is in sympathy with you, put your 
 heart and his together, and they will make a sympa- 
 thetic influence which may bring another in. Draw 
 in individuals. Look around for them; do not look 
 around for the Church; the Church will take care of 
 itself, and you should take care of yourself. Collect 
 two, three, four people; and the moment you thus 
 form a center of feeling, it begins to whirl and sweep 
 in others. It is not difficult for three or four persons 
 in a community to form a center that will begin to 
 draw in those that are around about them. Next, let 
 me say that I think there is nothing in this world that
 
 A Model Christian and a Loyal Methodist. 315 
 
 is so sure to be successful as personal adhesion to your 
 fellow-men. Preaching, at best, is like artillery firing; 
 but when you come into close personal relations with 
 men and talk to them, not once or twice, not when 
 you happen to meet them, but often, seeking suitable 
 times and opportunities, and press upon them the 
 duty of entering absolutely upon a Christian life, and 
 follow it up gently and quietly, I believe that even 
 the most difficult cases will eventually be won over to 
 the higher life. I think there is no influence so pow- 
 erful in bringing men from darkness to light, and 
 •from death to life, as that of man upon man, heart 
 upon heart. 
 
 If every one of those in the Church who are able, 
 in the providence of God, to do this kind of work 
 would bring a single peison into the Christian life, 
 there would be hundreds brought in. There are many 
 in the community who are so thoroughly interested 
 in religion that all they need to induce them to en- 
 ter the Christian life is the opportunity. It would 
 require but very little to carry them over distinctly 
 to a knowledge of Christ. They know what the dis- 
 positions of Christ are, they know what the walk and 
 conversation of a Christian ought to be; and all they 
 need is to be led to say, " By the help of God, I will 
 enter upon a spiritual course." Nobody does more 
 than that in the beginning. All the rest of one's life 
 is the filling up, of which this is the commencement. 
 So it is in the power of men to carry their fellow-men 
 over from animalism to spirituality, and those that 
 are strong can take those that are weak, and, by the 
 impulse of their souls, lift them above matter and the 
 flesh. On the other hand, it is oftentimes the caso
 
 3 [Q The Methodist Armor. 
 
 that men who are feeble are a very great help to those 
 who are strong. William Wirt owed his conversion 
 to a negro nurse. This old servant prayed for him, 
 and he knew it. In his pride he resisted the influ- 
 ence that he was conscious was acting upon him; 
 but by and by the power of God through her prayer 
 was too strong for him to withstand, and he humbled 
 himself, and went and asked her what he should do 
 to be saved. He would not go to the minister, but 
 he would go to the poor old negro nurse for advice. 
 When a ship is a little too heavily freighted, they 
 sometimes put under her empty casks, that buoy her 
 up and carry her over sand-bars; and sometimes God 
 blesses empty men to the buoying up of other men 
 who are too heavily freighted with worldly elements, 
 and to carrying them over the sand-bar of Christian 
 experience. There is use for slenderly endowed men. 
 Great strength, great wisdom, and great experience 
 all have their place; and so small endowments have 
 their place. Every man can do something. 
 
 Work To-day. 
 " Go, work to-day in my vineyard." The Christian 
 worker should not wait to be appointed to some spe- 
 cial office, and do nothing and feel no duty unless ap- 
 pointed to some official position. Plan your own work 
 and do it. The doing good is a question of TO-DAY. 
 " Behold, now is the accepted time." " Whatever thy 
 hand findeth. to do, do it with thy might." Improve 
 present opportunities. The Christian Union says: "A 
 tired mother who had been occupied all day with an 
 active and very troublesome boy, as she sat down in 
 the evening and thought of the numberless details 
 into which her strength had gone, said: 'After all, it
 
 A Model Christian and a Loyal Methodist. 317 
 
 is a day toward the making of a man.' There was a 
 world of truth in this brief and pointed summing up 
 of a day's work. Nothing is so hard to overcome as 
 the illusion of time and distance. Thousands of lives 
 are wasted because they are never freed from it, and 
 thousands of other and faithful lives are saddened 
 because they too are under its spell. The woman un- 
 der the pressure of daily and nightly cares who feels no 
 inspiration from them, but continually dreams of great- 
 er services and nobler occupations in some other place 
 and at some other time, is surely missing the secret of 
 the deepest living, and is thirsting with the water of life 
 flowing freshly about her. The man who chafes un- 
 der his present burden, and scorns his place and work 
 as small and mean compared with the thing he would 
 do, is every day widening the breach between his ideal 
 and his possible achievements. Every great work grows 
 out of endless and toilsome details. The historian is 
 years in the dim seclusion of libraries before he gives 
 the world a new chapter in its life; the great orator 
 works far into sleepless nights before he stands on 
 the platform, with his fingers on the keys of human 
 passion and sentiment; the writer denies himself even 
 rational pleasures through laborious years, that he 
 may enrich his thought by contact with the world's 
 thought and put the eloquence of simplicity into his 
 style. Grappling with small difficulties is the only 
 training which fits one for dealing with great prob- 
 lems; faithful performance of small duties the only 
 preparation for grand services; patience, fidelity, and 
 steadfastness to-day the only seed that will make to- 
 morrow golden with harvests of fame or usefulness. 
 The boy who to-day is doing his ' chores ' well and
 
 318 The Methodist Armor. 
 
 cheerfully is in training for the cares of empire; the 
 mother who is to-day giving strength, time, and wealth 
 of affection to her children, in the seclusion of her 
 home, is making the whole world richer by her ob- 
 scure ministry — is very possibly shaping the charac- 
 ters that are to shape the destiny of the age, and is 
 surely building in the only material which defies de- 
 cay, survives death, and declares its architecture in 
 the fadeless light of eternity. After all has been said 
 about the work of the artist, the poet, and the think- 
 er, it is the mother who stands nearest God in crea- 
 tive power." 
 
 Eesults. 
 
 " Work, O man, while the day lasteth! The ancient 
 painter said that he painted for eternity. The hum- 
 blest worker in this world is working for eternity, 
 whether he thinketh of it or not. There is something 
 grand in the heroism of the great worker. No mind 
 but that of God can tell the full result of his agency 
 in the universe. It may go on in its unforeseen con- 
 sequences forever and forever. Good men, martyred 
 ages ago for their good works on the earth, are still 
 extant, leading on the human race. Omnia vincit la- 
 bor — 'Labor overcomes all things.' St. Paul was nev- 
 er more alive and powerful on the earth than he is at 
 this hour. Galileo, Newton, Bacon, are still living an 
 ever-widening life. Luther, Calvin, and Wesley have 
 only begun their lives. Death has not power over 
 them: they still live and labor in the spirit among 
 mon, are still exerting influence upon the interests 
 of the world. But these are great examples; let them 
 not discourage humble workers. Do what thy hand 
 findeth to do, and thou shalt do well, and the divine
 
 Loyalty to Your Oun Church. 319 
 
 Master will see that thy labor shall not be in vain. 
 If you turn one soul to righteousness you shall achieve 
 a greater deed than the creation of a world — than the 
 creation of a material universe. You, the anxious 
 mother, training your little household flock, may be 
 preparing a choir for heaven; you, the plodding, ill- 
 paid school-teacher, may be preparing constellations 
 for the eternal skies; you, the village pastor, may be 
 leading up a circle to encompass the throne of God; 
 you, the sufferer, apparently laid aside from all ac- 
 tivity to languish on a sick-bed, even you may be 
 ministering by patient endurance the highest lessons 
 to all around you; and you who know not what to do, 
 who sometimes think that God has not found you to 
 be worthy or fitted for any good activity, even you may 
 bear in mind Milton's wise saying, ' They also serve 
 who only stand and wait.' The humblest lot in life 
 may thus be consecrated. Every life should have an 
 aim, and it should be as high as heaven." — Christian 
 Labor, by Dr. Abel Stevens. 
 
 CHAPTER XXIV. 
 
 LOYALTY TO YOUR OWN CHUKCH. 
 The fact that you are a member of the Methodist 
 Church implies that you prefer her doctrines, govern- 
 ment, and usages to those of any other Church. In the 
 bosom of this Church you get your spiritual food, and 
 within her borders lies the field of your usefulness; 
 she is your spiritual mother, and claims you as a loyal 
 and dutiful son. By voluntary vows you have obli- 
 gated yourself to be faithful to all her interests. In
 
 320 The Methodist Armor. 
 
 her communion your family and kindred live; in 
 lier communion perhaps a mother or father died, and 
 passed away to the better world. Your Church has 
 a splendid history in the past, a present influential 
 prominence among other gospel Churches, and gold- 
 en prospects for future usefulness. Let the follow- 
 ing beautiful lines express your love and devotion: 
 
 Beyond my highest joys 
 
 I prize her heavenly ways ; 
 Her sweet communion, solemn vows, 
 
 Her hymns of love and praise. 
 For her my tears shall fall, 
 
 For her my prayers ascend, 
 To her my cares and toils be given, 
 
 Till toils and cares shall end. 
 
 This membership entitles you to the sacred ordi- 
 nances of Christ's Church, to the spiritual benefits of 
 pastoral care, and all the means of grace to fit and pre- 
 pare you for heaven. You see, then, that it is an ex- 
 alted privilege to be associated with the people of 
 God. You are hereby introduced into the royal fami- 
 ly of God — a family composed of patriarchs and proph- 
 ets, "all of whom resemble the children of a king." 
 Being a member of this royal family, it is expected 
 that you walk and be worthy of this high vocation, that 
 you seek in all laudable ways to promote the prosper- 
 ity of the Church, cheerfully sharing her burdens, and 
 cooperating harmoniously with all her movements. 
 
 If a Church has the right to live at all, it has the 
 right of living on the highest plane of prosperit} r . 
 The faith that carries us into a Church ought to lead 
 us to consecrate ourselves to' promote its welfare. 
 The highest stamp of Christianity, therefore, is alto-
 
 Loyalty to Your Own Church. 321 
 
 getlier consistent with the warmest denominational 
 zeal and activity. If " Methodism is Christianity in 
 earnest," then to be devoted to Methodism is to be 
 consecrated to Christianity. Supreme loyalty to one's 
 Charch does not imply, by any means, sectarian nar- 
 rowness. A decided preference for your own homo 
 is rot to be construed into any dislike toward your 
 neigh}, it's home. The consecration of a man to his 
 store, LVrm, trade, or profession is not to be taken as 
 any heoiility toward anybody else's business. The 
 fact is, ihe hope of evangelizing the world lies in the 
 Method iyt being devoted to his Church, the Baptist 
 to his Church, the Presbyterian to his Church, and 
 so with o hers. Good-will toward all others, but su- 
 preme loj alty to your own Church, is the true prin- 
 ciple. A fault of too many Methodists is that false 
 kind of liberalism which patronizes the interests of 
 others, to the neglect and pecuniary damage of its 
 own. Let us now proceed to show: 
 
 1. Loyal y to the Methodist Church requires her 
 members t » send their children to her schools. Mr. 
 Wesley en phasized " the duty of the Church to 
 maintain schools which are Christian in their charac- 
 ter and influence." This implies the duty of the 
 Church to project, organize, and establish academies, 
 colleges, and universities. But if it is the duty of 
 the Methodis; Church to establish such schools at the 
 expense of hc^vy outlays of money and men as teach- 
 ers, then a corresponding duty rests upon Methodist 
 people to patronize these schools. This is perfectly 
 clear. The obligation is mutual; because the estab- 
 lishment of the schools is a complete failure without 
 the pah'onage of the people. And when Methodists 
 21
 
 322 The Methodist Annor. 
 
 turn aside from tlie educational institutions of their 
 own Church, and send their children to the schools 
 of other Churches, they plainly betray disloyalty to 
 tlie Church of their own adoption. 
 
 2. Loyalty requires you to worship in the Method- 
 ist Church in preference to others. There may be 
 another Church nearer than yours, more attractive — 
 with better singing and preaching — yet loyalty re- 
 quires you to attend the services of your own Church. 
 You have joined this Church, taken the vow to attend 
 her ordinances — her doctrines, songs, prayers, all are 
 best calculated to edify, to bless, and to nourish the 
 spiritual life of your soul. Your seat should always be 
 filled in your own church. Your duty requires it, and 
 your pastor expects it. It is all right and proper to 
 attend services in other churches when your own is 
 closed. But to divide up your attendance, running to 
 this or that church while yours is open, breaks the 
 force of your denominational loyalty, mars the beauty 
 of your example,- diminishes the influence of your own 
 Church in that community. What would you think of 
 a man who neglects his own family and runs around 
 to attend to the business .of other people? The sol- 
 dier that is worth any thing stands at his own post of 
 duty, marches under his own flag, and fights in his 
 Ovvn company; but the soldier who deserts his com- 
 pany, and spends his time running around hither and 
 thither, is a dead failure. The application is easy. 
 
 3. Loyalty requires you to send your children to the 
 Sunday-school of your own Church. It is a lamenta- 
 ble fact that many Methodists are sending their chil- 
 dren to Sunday-schools of other Churches; that too 
 while schools are open in their own Church.. The
 
 Loyalty to Your Own Church. 323 
 
 result is that Methodism loses many of her children. 
 Owing to this neglect, many children have left the 
 Methodist persuasion— the sons of Methodist parents 
 are seen in other pulpits, their daughters forming 
 centers of influence in other Churches. And so thou- 
 sands of our children slip out of our hands into other 
 communions. But if all Methodist parents would 
 send their children to our schools, where they could 
 be properly taught the soundness of our doctrines, 
 the wisdom of our discipline, and utility of our gov- 
 ernment, their attachment to Methodism would re- 
 main strong and unbroken. The children of our 
 members belong to us as rightfully as the lambs of 
 a flock to the shepherd who owns and feeds the flock. 
 Take the children away from any Church and its hope 
 of future prosperity is gone. That orchard, however 
 fruitful it may be now, is doomed to utter extinction 
 whose soions are plucked and planted in another. 
 That farm is doomed to barrenness whose seed-corn 
 is borne away. And what seed-corn is to the harvest 
 of the field, children are to the future prosperity of 
 your Church. To send your children, then, to other 
 Sunday-schools is to sap the very foundation of your 
 Church. 
 
 4. A loyal Methodist will patronize Methodist lit- 
 erature. Every member of the Church should avail 
 himself of whatever makes him wise and useful. 
 Every good Methodist ought to have the Discipline of 
 his Church. It contains not only a brief statement 
 of the doctrine, but the General Rules, the Ritual, 
 the temporal economy, and much other matter neces- 
 sary for Methodists to know. A knowledge of the 
 Discipline is indispensable to a member of the Meth-
 
 324 The Methodist Armor. 
 
 odist Church. The Methodist Hymn-book is also a 
 necessity. A Bible, a Discipline, and a Hymn-book 
 are to be possessed and well used by every Method- 
 ist. And hundreds of other valuable books, such as 
 Clarke's Commentary, Watson's Theological Insti- 
 tutes, Wesley's Sermons, Fletcher's Checks, etc., 
 should be found in the libraries of Methodists. 
 Nothing costing no more is so valuable as good 
 books. Franklin says: "When a boy I read a little 
 book entitled 'Essays to Do Good,' by Cotton Mather. 
 It was tattered and torn, and several leaves were 
 missing, but the remainder gave me such a turn of 
 thinking as to have an influence on my conduct 
 through life; and if I have been a useful citizen, the 
 public owes all the advantage to that little book." 
 Books suggest ideas and produce thoughts, and living 
 thoughts revolutionize nations. Buy good books and 
 read them. One half hour devoted each day to read- 
 ing will conduct you through the Bible — the largest 
 and best book — in less than a year; it will acquaint 
 you with one good work on theology, one on philoso- 
 phy, one on geology, and others on history, biogra- 
 phy, and travels, besides much miscellaneous reading, 
 in the same brief period; if continued from year to 
 year, it will secure to you all the requisite qualifica- 
 tions for all the ordinary requirements of business, 
 religious, and social life. 
 
 Every Methodist should take a religious journal 
 representing the views of his Church. It is the poor 
 man's library, the rich man's monitor, the honest 
 counselor of the young, the companion of the aged, 
 the consoler of the troubled, the comforter of the sor- 
 rowing, the recorder of blessed spiritual births, and
 
 Loyalty to Your Own Church. 325 
 
 still more blessed spiritual deaths. It is the defender 
 of the doctrines of the Church, and of the Holy Bible 
 as God's word, the preacher of glad tidings, and the 
 encyclopedia of vital and saving truth. 
 
 The Gloey of Methodism 
 
 METHODISM AS SEEN BY OTHERS. 
 (From the Christian Union, 1873.) 
 
 When that eccentric Pennsylvania-Dutch Method- 
 ist preacher, Jacob Gruber, was once badgering a 
 Catholic priest, the latter twitted him with the youth- 
 fulness of Methodism. "Your Church," he said, " is 
 not yet a hundred years old, while ours, according to 
 Protestant count, is at least fifteen hundred years old." 
 " Fifteen hundred years old! " exclaimed the other, in 
 broken English. " Why, that 's the reason she 's so 
 blind!" The retort was worth as much perhaps as 
 the argument, but we have revived the story to say 
 that Methodism can no longer be accused of lacking 
 the age of a century. The Methodist Church has now 
 three times kept a hundredth anniversary. In 1839 
 there was the famous centenary in England and Amer- 
 ica of Wesley's first Conference; in 1866, the hundreth 
 year after the founding of Methodism in New York 
 was made the occasion of liberal contributions to 
 Church objects; and now we have just had in Phila- 
 delphia the celebration of the hundreth anniversary 
 of the meeting of the first Conference in this coun- 
 try — the starting-point of organized Methodism in 
 America. 
 
 Considering what Methodism has come to be in 
 one century of growth, we are not surprised that the 
 denomination should indulge in self-gratulation . A
 
 320 The Methodist Armor. 
 
 hundred years is a short period in the life of a great 
 religious movement. A centennial is like the first re- 
 turn of a baby's birthday — it is the beginning of reck- 
 onings. And when the youngest of religious denom- 
 inations finds that in its first hundred years it has 
 outstripped all its fellows with the odds against it, a lit- 
 tle bit of rejoicing, and even of exultation, is natural 
 enough. It will be strange indeed if Methodists do not 
 yet find another hundreth anniversary to celebrate. 
 
 Numerical increase is by no means the only crite- 
 rion by which the success of a religious movement is 
 to be judged, nor is it the chief; but it is one element 
 of success, and in the order of time it is the first ele- 
 ment. In religious work, as in every thing else, the 
 hare must be caught before it can possibly be cooked. 
 And in this light we may see what an opportunity the 
 Methodist Church has made for its second century. 
 With more communicants than any other religious 
 body in America, the influence which it may exert 
 upon the religious life and intellectual progress of 
 the nation is simply incalculable. 
 
 But the true glory of the first century of Method- 
 ism in America lies not in the three million of ad- 
 herents attracted to its standard so much as in what it 
 has done for them. Early Methodism, with its zealous 
 preachers, its vehement oratory, its pathetic melodies, 
 its unconventional services, its democratic social meet- 
 ings, boldly laid hold upon the working masses of the 
 country. It hesitated not to go to those who were at 
 the bottom of society as regards wealth, culture, and 
 morals. It is the glory of Methodism that her early 
 converts were largely from the poor and the illiterate, 
 and not rarely from the wicked. Out of this mate-
 
 Loyalty to Your Own Church. 327 
 
 rial the earnest type of Christianity propagated by 
 Methodism has made intelligent Christian citizens. 
 Let the magnificent educational enterprises of the de- 
 nomination and the general culture of its members 
 bear witness to the zeal and success with which Meth- 
 odism has lifted up the crude masses of people con- 
 verted by the preaching of her tireless evangelists. 
 It is the bad taste of some Methodist people to try to 
 hide the illiteracy and poverty of the first generation 
 of those reached by Methodist preaching. But the 
 Church has no such laurels on her head as the glory 
 of having labored for the lowly in the first instance, 
 and the glory of having elevated them by her labors. 
 The secrets of the success of early Methodist preach- 
 ing are open secrets, albeit there is little likelihood 
 that any other body will practice the arts by which 
 this denomination won its commanding position. A 
 ministry that was sent and not called, that had no 
 abiding-place, that literally left houses and homes 
 and lands, that in most cases sacrificed even the 
 ties of family, was a ministry to conquer the world 
 with. Ambitions they could hardly have; there was 
 nothing to choose. In every age of the world the suc- 
 cessful propagandists have been noted for singleness 
 of purpose, and entire singleness of purpose was the 
 prominent characteristic of the itinerants whom As- 
 bury annually redistributed throughout the country. 
 The oratory of such men could not but have the high- 
 est elements of effectiveness — intense earnestness and 
 perfect sincerity. Their disinterested lives commend- 
 ed them to every man's conscience, their isolation and 
 separation from local entanglements gave them au- 
 thority. Their chivalrous devotion to their work wan
 
 328 The Methodist Armor. 
 
 contagious. They were the knights-errant or! our 
 modern days, seeking, like those who sat by Arthur's 
 table round, to bring in the "rude beginnings of a 
 better time." Doing battle against every sort of mor- 
 al wrong, living in poverty and celibacy, and carry- 
 ing with them everywhere a noble religious psalmody, 
 they were the knights-errant, the mendicant friars, 
 and the minne-singers of Protestantism. 
 
 It is vain to regret that the Methodism of to-day 
 is different. It could not but be different. A mature 
 man cannot have the elasticity of youth. The Meth- 
 odist Church of to-day has set before her a task very 
 different from that which was laid upon that little 
 Conference in Philadelphia in 1773. They had only 
 to throw themselves upon the enemy at every point. 
 There were no complications. They had no baggage- 
 train to protect, no communications to keep open. 
 The Methodist Church is now in possession. She 
 must guard as well as attack, develop as well as plant. 
 To every religious movement there comes the blade, 
 the stalk, the ear. The development of each period 
 is different from that of all others. It is not for the 
 Methodist Church of the future to attempt to do 
 over again the work of the past, but to build wisely 
 upon the foundations already laid. 
 
 Such a past ought to be an inspiration. To have 
 furnished the world the most fearless, self-denying, 
 and devoted ministry of modern times, to have pro- 
 d need the most compact organization of Protestantism, 
 to have developed the finest congregational singing in 
 the world, to have won the poor, the unlearned, and 
 the wicked to the gospel, to have set the noblest exam- 
 ple of fervor and freedom in worship and of zeal and
 
 Loyalty to Your Own Church. 329 
 
 self-denial in life, and to have grown to be the largest 
 of American Protestant bodies, is enough to make one 
 century glorious. But if the higher and more diffi- 
 cult work set before the Methodist Church of our day- 
 shall be performed in the same spirit, and with like 
 success, the second century of Methodism in America 
 may outshine the first.
 
 APPENDIX. 
 
 World-wide View of Methodism 
 
 METHODISM IN THE UNITED STATES. 
 
 ( Methodist Year-book.) 
 
 STATISTICAL SUMMARIES OF THE METHODIST EPISCOPAL CHURCH 
 
 (NORTH). 
 
 July 1, 1882. 
 
 1882. 1881. Increase. 
 
 Number of Annual Conferences 99 96 3 
 
 Number of missions (not included in Conf's). 13 16 d.3 
 
 Number of bishops 11 12 ri.l 
 
 Number of itinerant preachers 12,552 12,142 410 
 
 Numberof local preachers 12,106 12,323 d.217 
 
 Total number of preachers 24,658 24,465 193 
 
 Lay members on probation 172,468 164,538 7,930 
 
 Lay members in full connection 1,551,952 1,553,029 d.1,077 
 
 Total lay members 1,724,420 1,717,567 6,853 
 
 Total ministers and members 1,736,983 1,729,722 7,261 
 
 Numberof churches 17,935 17,056 279 
 
 Number of parsonages 6,150 5,877 273 
 
 Value of churches $66,405,568 163,700,774 82,704,794 
 
 Value of parsonages $ 9,021,034 $ 8,710,297 $ 310,737 
 
 Total value of churches and parsonages $75,426,602 $72,411,071 $3,015,531 
 
 Number of Sunday-schools 20,894 21,100 d.206 
 
 Number of S.S. officers and teachers 222,863 219,262 3,601 
 
 Number of Sunday-school scholars 1,608,836 1,592,062 16,774 
 
 Number of officers, teachers, and scholars... 1,831,699 1,811,324 20,375 
 
 Deaths of ministers during the year 174 147 27 
 
 Deaths of lay members during the year 22,970 21,671 1,299 
 
 Total deaths during the year 23,144 21,818 1,326 
 
 Number of presiding elders 446 445 1 
 
 Number of mission superintendents 13 16 d.3 
 
 Numberof pastoral charges left to be suppl'd. 1,692 
 
 Numberof local preachers stat'n'd as pastors 1,593 
 
 Average number of deaths per week 445 
 
 Average number of deaths per day 63 
 
 Average weekly net increase of ministers 8 
 
 Number of adult baptisms during the year ending July 1, 1881 51,067 
 
 Number of infant baptisms during the year 55,70? 
 
 Total number of baptisms 106,77c 
 
 i'330)
 
 World-wide View of Methodism. 331 
 
 Average number of baptisms per week 2,053 
 
 Average number of new Sunday-schools organized per week 4 
 
 Average number of new churches dedicated each week 5 
 
 Average number of new parsonages per week 5 
 
 ANNUAL CONFERENCE COLLECTIONS. 
 Foe Year Ending July 1, 1882. 
 
 Collected. Inciease. 
 
 For Conference claimants $161,280 816,202 47 
 
 For Parent Missionary Society 594,452 72,658 30 
 
 For Woman's Foreign Missionary Society 99,012 13,921 87 
 
 For Board of Church Extension 101,266 13,273 35 
 
 For Tract Society 14,763 1,604 24 
 
 For Sunday-school Union 16,272 d.2,673 33 
 
 For Freedmen's Aid Society 49,051 4,126 39 
 
 For Educational Fund '. 40,254 d.4,843 31 
 
 For American Bible Society 27,507 506 93 
 
 Total $1,103,857 $214,777 91 
 
 The above sums embrace only the Connectional col- 
 lections reported at the Annual Conference sessions, 
 and not the totals contributed by the whole Church for the 
 several causes during the year. Four of the societies 
 named above (Parent Missionary Society, "Woman's 
 Foreign Missionary Society, Board of Church Exten- 
 sion, and Board of Education) report for the year 
 ending in 1881, receipts, additional to the above, amount- 
 ing to $201,493.41. Adding this to the total sum re- 
 ported to the Conference sessions gives a grand total 
 of $1,305,350.41. 
 
 METHODIST EPISCOPAL CHUKCH, SOUTH. 
 
 {General Minutes, 1SS3.) 
 
 SUMMARY OF STATISTICS. 
 
 Traveling preachers 
 
 Superannuated preachers 
 
 Local preachers 
 
 W.iitc members 
 
 Colored members 
 
 Indian members 
 
 Total preachers and members 
 Infants baptized 
 
 188.). 
 
 1882. 
 
 Increase 
 
 3,863 
 
 3,730 
 
 127 
 
 313 
 
 309 
 
 4 
 
 3,736 
 
 5,869 
 
 23 
 
 888,094 
 
 861.244 
 
 2C,.S.J'J 
 
 1,265 
 
 1,030 
 
 225 
 
 4,783 
 
 5,111 
 
 28 
 
 904,248 
 
 877,290 
 
 U6,049 
 
 20,232 
 
 27.205 
 
 2.0J1
 
 332 The Methodist Armor. 
 
 1883. 1882. Increase. 
 
 Adults baptized 43,994 38,832 5,161 
 
 Simday-sehools 9,875 9,649 226 
 
 Sunday-school teachers 65,574 65,198 376 
 
 Sunday-school scholars 509,934 483,426 26,508 
 
 Collections for Conference claimants $ 87,146 07 9 81,432 82 $ 5,713 25 
 
 Collections for Missions 227,640 38 207,759 06 19,88132 
 
 CONNECTIONAL OFFICEES OP THE METHODIST 
 EPISCOPAL CHUECH, SOUTH. 
 
 BISHOPS. 
 H. H. Kavanaugh, residence, Louisville, Ky. 
 George F. Pierce, residence, Sparta, Ga. 
 H. N. McTyeire, residence, Nashville, Tenn. 
 John C. Keener, residence, New Orleans, La. 
 A. W. Wilson, residence, Baltimore, Md. 
 Linus Parker, residence, New Orleans, La. 
 J. C. Granbery, residence, Kichmond, Va. 
 E. K. Hargrove, residence, Nashville, Tenn. 
 Missionary Secretary, E. A. Young, D.D., Nashville, Tenn. 
 Treasurer of Board of Missions, D. C. Kelley, D.D., Nashville, 
 
 Tenn. 
 Book Agent, J. B. McFerrin, D.D., Nashville, Tenn. 
 Editor of Sunday-school Publications, W. G. E. Cunnyngham, 
 
 D.D. ; Assistant, J. A. Lyons, Nashville, Tenn. 
 Editor of Nashville Christian Advocate, O. P. Fitzgerald, D.D., 
 
 Nashville, Tenn. 
 Book Editor, W. P. Harrison, D.D., Nashville, Tenn. 
 Secretary of Church Extension, D. Morton, D.D., Louisville, Ky. 
 
 AMEEICAN BEANCHES OF METHODISM. 
 While the growth of Methodism has been rapid and 
 constant, yet there has been internal dissatisfaction 
 enough to produce several secessions and separations. 
 The first secession took place in 1792. The leader was 
 James O'Kelly; the Church was called the "Repub- 
 lican Methodist Church," afterward called the " Chris- 
 tian Church." The cause of the secession was dissat- 
 isfaction with the appointments of the Bishop. It
 
 World-wide View of Methodism. 333 
 
 reduced the ministry to an equality of authority, and 
 elected all of its officers by the popular vote. It was 
 largely a failure. 
 
 African M. E. Bethel Chukch. — It began in 1792, 
 but was not fully organized till 1816. The cause of 
 its organization was to get rid of a mixed congrega- 
 tion in public worship. It is Methodist Episcopal in 
 every thing, except it rejects the office of presiding 
 elder. It reports 9 bishops, and 321,004 members. 
 They have a publishing house in Philadelphia, pub- 
 lish a weekly paper, and support a college in Ohio. 
 
 United Brethken Church. — It was founded by P. 
 W. Otterbein, a useful preacher, at Baltimore. The 
 first Conference, composed of 13 ministers and lay- 
 men, was held in 1800. In 1882 it had 5 bishops, 47 
 Annual Conferences, 2,196 ministers, 159,547 lay mem- 
 bers, and 150,141 Sunday-school scholars. 
 
 The Evangelical Association. — Organized by 
 Eev. Jacob Albright in 1800, in Eastern Pennsyl- 
 vania. This Church reports 21 Annual Conferences, 
 893 itinerant ministers, 585 local preachers, 112,197 
 lay members. 
 
 Union Methodist Episcopal Church.— Founded 
 in Wilmington, Delaware, in 1813. It was composed 
 of colored members who seceded from the Methodist 
 Episcopal Church. Its present strength is 5 Confer- 
 ences, 121 preachers, and about 2,600 lay members. 
 
 African M. E. Zion Church. — Organized in New 
 York in 1819, by colored members who withdrew from 
 the Methodist Episcopal Church. It reports 7 bish- 
 ops, 1,500 itinerant preachers, 2,600 local preachers, 
 and about 300,000 lay members. 
 
 Methodist Protestant Church. — Organized in
 
 331 The Methodist Armor. 
 
 Baltimore, 1830. Its doctrines and usages same as 
 Episcopal Methodists, the difference being in Church 
 government. They reject presiding elders and bish- 
 ops. Each Annual Conference elects its president for 
 the year, who, together with a chosen committee, makes 
 the appointments of the preachers. It reports 1,314 
 traveling ministers, 925 local preachers, 121,716 lay 
 members. 
 
 Eree Methodists. — Chiefly in Western New York, 
 Illinois, and Michigan. They report about 90 preach- 
 ers and 14,000 members. 
 
 Colored Methodist Episcopal Church. — Organ- 
 ized since the late war, under the direction of the M. 
 E. Church, South. It reports 125,000 members. 
 
 American "Wesleyans. — Organized in the State of 
 New York in 1842. They took high ground against 
 slavery. They discard all bishops and presiding 
 elders, supplying their places by presidents of Con- 
 ferences, stationary committees, and chairmen of dis- 
 tricts. Doctrinally they are Methodistic. Number 
 about 26,000. 
 
 Congregational Methodists. — They are Method- 
 ist in doctrine and usage, but are Congregational in 
 Church government; number only about 20,000 mem- 
 bers. 
 
 Independent Methodists. — Organized 1819 by a 
 Mr. Stilwell, who became dissatisfied with the Church 
 order and appointments. It reports 2,574 members. 
 
 DENOMINATIONAL STATISTICS OF UNITED STATES. 
 
 Total Methodists in United States 4,020,672 
 
 Methodist population in United States . . . -. 18,345,000 
 
 Methodist members in the world , 5,178,528 
 
 Methodist population in the world 25,345,545
 
 World-wide View of Methodism. 335 
 
 Regular Baptists 2,102,085 
 
 Free-will Baptists 75,685 
 
 Anti-Mission Baptists 40,000 
 
 Six Principles Baptists 2,000 
 
 The German Baptists 100,000 
 
 The Seventh-day Baptists 7,446 
 
 Total Baptists in United States _, 2,394,742 
 
 Baptists in the world 2,914,214 
 
 Presbyterian Church 600,605 
 
 Southern Presbyterians 127,017 
 
 United Presbyterians 84,573 
 
 Cumberland Presbyterians 111,855 
 
 Reformed Synod Presbyterians 10,093 
 
 General Synod Presbyterians 5,750 
 
 Associated Reformed Presbyterians 6,740 
 
 Total Presbyterians in United States 916,489 
 
 Protestant Episcopal Church 344,888 
 
 Reformed Episcopal Church 10,000 
 
 Dutch Reformed Church 80,156 
 
 German Reformed Church 147,788 
 
 Church of the United Brethren 155,437 
 
 Shakers 6,000 
 
 Unitarians 30,905 
 
 Universalists . . 37,965 
 
 Christian Connection 57,000 
 
 Church of God 30,000 
 
 Congregationalists 387,619 
 
 Campbellites 563,928 
 
 Evangelical Association 107,732 
 
 Evangelical Synod of the West 40,000 
 
 Friends, or Quakers 70,000 
 
 Lutherans 800,189 
 
 Menonites 50,000 
 
 Moravians 16,223 
 
 Swedenborgians 19,000 
 
 Roman Catholic population 6,143,000 
 
 Total Mormon population 110,377 
 
 Total population of the Jews 500,000
 
 336 
 
 The Methodist Armor. 
 
 THE PKESENT STATUS OF ENGLISH METHODISM. 
 
 The original tree of Methodism, the seed of which 
 was planted by Mr. Wesley in 1739, has grown up to 
 be a wide-spreading and life-giving and fruitful tiee 
 of living Christianity. This original Church is called 
 the "Wesleyan Methodist Church." 
 
 Statistics of Wesleyan Methodism. 
 
 (Methodist Year-book, 1880.) 
 
 Dis- 
 tricts . 
 
 Great Britain 34 
 
 France 1 
 
 Germany 1 
 
 Italy 2 
 
 Spain and Portugal 1 
 
 1 
 
 1 
 
 1 
 
 Malta 
 
 South Ceylon 
 
 North Ceylon 
 
 Madras District, India 1 
 
 Mysore District 1 
 
 Calcutta District 1 
 
 Lucknow and Benares District 1 
 
 Canton District, China 1 
 
 Wuchang District, China 1 
 
 South Africa 7 
 
 Western Africa 3 
 
 West Indies 7 
 
 Cir- 
 
 cuits. 
 
 721 
 
 7 
 
 25 
 
 38 
 
 5 
 
 1 
 
 44 
 
 27 
 
 31 
 
 16 
 
 6 
 
 5 
 
 4 
 
 3 
 
 111 
 
 53 
 
 72 
 
 Min- 
 isters. 
 
 40 
 
 27 
 22 
 15 
 8 
 C 
 10 
 .8 
 
 114 
 45 
 
 108 
 
 Lay Proba- 
 Members. tioners. 
 
 370,678 25,824 
 
 1311 
 
 2,117 
 
 1,374 
 
 336 
 
 100 
 
 2,154 
 
 857 
 
 682 
 
 560 
 
 143 
 
 64 
 
 179 
 
 174 
 
 18,288 
 
 13,647 
 
 46,082 J 
 
 Minister; 
 and 
 
 Members. 
 
 404,416 
 
 10,636 97,908 
 
 Total 05 1,169 2,393 463,466 36,460 502,319 
 
 Sunday-schools in Great Britain 6,376 
 
 Sunday-school teachers and officers 119,911 
 
 Sunday-school scholars 787,143 
 
 Volumes in libraries 744,293 
 
 Expenses of Sunday-schools f 332,870 
 
 Wesleyan day-schools 851 
 
 Scholars in day-schools 179,900 
 
 Expenses of Wesleyan day-schools $1,088,645
 
 World-wide View of Method ism. 337 
 
 The British Conference collections in 1879 for Con- 
 uoctional Funds reached the following totals: 
 
 For Foreign Missions % 675,701 
 
 For Home Missions and Contingent Fund 172,724 
 
 For Theological Institutions 49,921 
 
 For School Fund 45 946 
 
 For General Education 42,292 
 
 For Children's Fund 132,500 
 
 For Worn-out Ministers' Fund 116,194 
 
 For General Chapel Fund 49,007 
 
 Total in 1879 for Connectional Fund $1,284,285 
 
 Raised in 1879 to relieve Church debts § 213,275 
 
 Paid in 1879 for new church-edifices §1,916,220 
 
 The above is exclusive of the sum raised directly 
 for pastors' salaries and for Thanksgiving Fund. 
 
 Thanksgiving Fund. — This great special Connection- 
 al offering was planned in 1878, and duly reported to 
 the Conference in 1879. At first it was proposed to 
 raise the sum of $1,000,000. This was soon raised to 
 81,200,000; later, to $1,500,000; and still later, fixed 
 by the Conference at $1,575,000! On November 17, 
 1880, the subscriptions to the Fund had already 
 reached the magnificent sum of $1,465,096! 
 
 m 
 
 THE ENGLISH BRANCHES— OFFSHOOTS FROM THE 
 PARENT METHODIST STOCK. 
 
 Welsh Calvinistic Methodist.— This branch first 
 originated in Wales, about the time the Wesleys be- 
 gan to attract attention in England. Among all the 
 secessions in the history of Methodism, this is tho 
 only one that ever occurred on doctrinal grounds. Their 
 Church government is Wesleyan. They number about 
 119,809 members. 
 
 22
 
 '338 The Methodist Armor. 
 
 Methodist New Connection. — Organized in 1797. 
 The cause of its organization was to give more free 
 dom to ministers in administering the sacraments. A 
 few brethren had previously been selected by Mr. 
 Wesley, who were authorized to administer the sacra- 
 ments. The same right was claimed by others, and 
 Alexander Kilhoni became the leader of a party which 
 culminated in a new organization. They retain all the 
 doctrines and usages of the Wesleyan Church, and its 
 general polity. They have not grown very much, hav- 
 ing only about 30^853 members. 
 
 The Pkimitive Methodist Church. — This was or- 
 ganized in 1810. The immediate cause of its organ- 
 ization was the expulsion of some preachers for in- 
 subordination in their mode of conducting meetings 
 While very earnest Christians, they refused to submit 
 to the prescribed order of the Wesleyan Church. 
 They preserve all the outlines of Methodist doctrine, 
 and, like the early M ethoclists, they labor successfully 
 among the poorer classes. Present membership is 
 182,691, and over 300,000 Sunday-school scholars. 
 
 The Bible Christians. — Organized in 1815, under 
 the leadership of William O'Brien. Having been 
 rebuked for various extravagances in his methods of 
 holding religious meetings, he withdrew and organized 
 a new Church. Its membership is 53,450. 
 
 Wesleyan Protestant Methodists. — This body 
 separated from the British Conference in 1827, pro- 
 testing against organs in churches, and what they 
 called too much ministerial power. Their success is 
 small. 
 
 The United Methodist Churches of England.— 
 Organized in 1857. Present membership is 79,477.
 
 World-wide View of Methodism. 339 
 
 A GENERAL VIEW OF METHODISM IN OTHER LANDS. 
 
 Methodism in Austkalasia. — The first Methodist 
 mission was opened in Australasia in 1815. A Gen- 
 eral Conference was organized in 1875. Methodism 
 has in that country now 423 traveling ministers, 3,763 
 local preachers, 65,905 lay members, an adherent pop- 
 ulation of 331,882 persons. Sunday-school scholars, 
 134,183. 
 
 Methodism in France* — Societies first formed in 
 •1790. A French Conference organized in 1852. The 
 working force 'of Methodism in that country now is 
 29 traveling ministers, 92 local preachers, 16 evangel- 
 ists, Sunday-school scholars 2,552, adherents 10,622. 
 
 Methodism in Sweden.— The Methodist Episcopal 
 Church began its work in that country in 1854. It 
 has there 61 native traveling preachers, 75 local 
 preachers, 7,824 lay members, 6,436 Sunday-school 
 scholars. 
 
 Methodism in Norway.— The Methodist Episcopal 
 Church began to organize in this country in 1876. It 
 reports now 27 circuits, 32 preachers, 2,997 lay mem- 
 bers, 2,285 Sunday-school scholars. 
 
 Methodism in Germany. — The first Methodist so- 
 ciety organized in 1830. The Methodist Episcopal 
 Church commenced its work there in 1849. That 
 Church reports as having in that country 69 traveling 
 ministers, 59 local preachers, 11,812 lay members, 
 18,716 Sunday-school scholars. The English Wesley- 
 ans have in Germany 25 pastoral charges, and 2,117 
 lay members. 
 
 Methodism in Denmark. — The first mission estab- 
 lished in 1858. There are now in that country 4 min- 
 isters, 712 lay members, 696 Sundiy-school scholars.
 
 310 The Methodist Armor. 
 
 Methodism in Italy. — Methodism first introduced 
 in 1852. Methodist Episcopal Church began there in 
 1872; the Wesleyans in 1879. There were in Italy in 
 1879 48 Methodist preachers, 2,932 lay members, 44 
 churches, two of which are in Home, and three in 
 Naples. 
 
 Methodism in India. — The British Wesleyans 
 opened a mission in Ceylon in 1813, and in India 
 proper in 1817. Wesleyan statistics are, 112 preach- 
 ers, 10,636 lay members. The Methodist Episcopal 
 Church planted missions in India 1856. That Church 
 has now 2 Annual Conferences, 6 districts, 46 preach- 
 ers, 4,687 lay members, 38 churches, 7,097 Sunday- 
 school scholars. 
 
 Methodism in Japan. — The Methodist Episcopal 
 Church organized a mission in Japan in 1873. Sta- 
 tistics: 8 missionaries, 5 assistant missionaries, 40 
 native helpers, 5 lady missionaries, with 5 native 
 assistants, 620 lay members, 773 Sunday-school schol- 
 ars. The Methodist Church in Canada has also a 
 prosperous mission in Japan. 
 
 Methodism in China.— The Methodist Episcopal 
 Church began missionary work in China in 1847. The 
 Methodist Episcopal Church, South, opened missions 
 here in 1848, the British Wesleyans in 1852, the Meth- 
 odist New Connection in 1872.- Statistics: In 1879 
 the Methodist Episcopal Church reported 3 missions 
 (viz., Foochow, Central China, and North China), with 
 25 American missionaries and 12 assistants, 86 native 
 preachers, 12 Bible-women, 2,370 lay memters and 
 probationers, 266 baptized children, 25 day-schools 
 with 370 pupils, 53 Sunday-schools with 907 pupils, 
 59 chapels and 18 parsonages valued at $54,901. In
 
 World-wide View of Methodism. 341 
 
 1880 the British Wesleyan Church* reported 2 districts 
 (Canton and Wuchang) and 6 circuits with 19 preach- 
 ers and 353 full members. 'The Methodist Episcopal 
 Church, South, reports 24 preachers, 126 members, 
 383 Sunday-school scholars, and 33 teachers. 
 
 Methodism in Africa. — The British Wesley ans seat 
 their first missionaries to Sierra Leone in 1811, and to 
 South Africa in 1814. In 1880 the Minutes of that 
 Church reported a total of 7 districts, 111 circuits, 114 
 preachers, and 31,935 full members. The Methodist 
 Episcopal Church organized its work in Liberia in 
 1833. The Liberia Conference returns of 1879 show 
 4 districts, 18 preachers, 47 local preachers, 2,110 lay 
 members, 29 churches and 3 parsonages valued at 
 $22,925, 30 Sunday-schools with 221 teachers and 1,560 
 scholars. The United Methodist Free Churches have 
 also a flourishing mission work in Africa, but the re- 
 cent statistics are not in hand. 
 
 Methodism in Mexico. — Under the appointment of 
 the Methodist Episcopal Church, the Bev. Dr. William 
 Butler organized the mission work in the City of Mex- 
 ico in the spring of 1873. In the same year the Meth- 
 odist Episcopal Church, South, entered the same field, 
 the early work being supervised by Bishop Keener. 
 In 1879 the Methodist Episcopal statistical summaries 
 were as follows: 6 missionaries, 6 assistant missiona- 
 ries, 4 missionaries of Women's Foreign Missionary 
 Society assisted by 4 Bible-women, 12 missionary 
 teachers, 13 Mexican preachers, 544 lay members, 70 
 pupils of orphan school, 24 day-school teachers, with 
 473 scholars, 33 Sunday-school teachers with 479 
 scholars, 7 theological students, 5 churches owned by 
 the mission, 14 other preaching-halls, 5 parsonages.
 
 342 The Met hod id Armor. 
 
 value of Church-property $94,400, collections during 
 the year $4,253. The Methodist Episcopal Church, 
 South, reports 65 preachers, 1,419 members, 830 Sun- 
 day-school scholars. 
 
 Methodism in South America. — The first Method- 
 ist Church was planted in Buenos Ayres, in 1835, by 
 Rev. F. E. Pitts. There are now three principal mis- 
 sions, viz. : at Buenos Ayres, Montevideo, and Rosario. 
 The latest summaries show 3 missionaries and 3 as- 
 sistants, 6 missionaries sent by the Women's Foreign 
 Missionary Society. There were also 3 native preach- 
 ers and 6 local preachers, 693 lay members, 3 churches 
 and 1 parsonage valued at $61,000, 12 Sunday-schools 
 with 58 officers and teachers and 770 scholars. In 
 
 1879 the Rev. William Taylor visited the western coast 
 of South America, and opened schools and missions 
 in several of the principal towns in Peru and Chili, 
 and a year later repeated this work in Brazil. The 
 Methodist Episcopal Church, South, has 8 preachers, 
 113 members, 120 Sunday-school scholars, 20 teachers. 
 
 Methodism in Canada. — In 1828 the Methodist 
 Episcopal Church in Canada organized in a separate 
 jurisdiction from the Church in the United States. 
 The Canada Wesleyan Conference in 1833 changed its 
 polity and became affiliated with the British Wesleyan 
 Conference. In 1874, by a union of the Wesleyan and 
 New Connection Conferences with the Wesleyan Con- 
 ference of Eastern British America, the Methodist 
 Church of Canada was organized. The statistics of 
 
 1880 show 6 Annual Conferences with a total of 1,182 
 traveling ministers, 861 circuits, 122,627 lay members, 
 ;1,486 pi'eaching-places.
 
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