METHODIST OK, FRIENDLY, CHRISTIAN ADVICE, To those Methodists, Who indulge in extravagant emotions and bodily exercises. BY A WESLEYAN METHODIST.' 5 “ Let alt things be done'dccently and in order, unto education ; jL * for God is not tiie snthor of confusion, but of peace." E ^ “ AUDI AT.TtRAK PARTEM.” TRENTON: PUBLISHED BY D. & E. FEtfToN. « 1819 . twmm Digitized by the Internet Archive in 2016 with funding from Duke University Libraries https://archive.org/details/methodisterroror1819wesl I METHODIST OR, FRIENDLY, CHRISTIAN ADVICE, To those Methodists, Who indulge in extravagant emotions and bodily exercises. DY A WESLEYAN METHODIST. •* Let all things be done decently and in order, unto edification , for God is not the author of confusion, but of peace.” £ * AUDI ALTERAM PARTEM.” TRENTON: FUBLISHES 15 Y D. & E. EEIfTO.N. 1819. DISTRICT OF NEW-JERSEY, ss. BE IT REMEMBERED, That on the second day of January, in the forty third year of the independence of the United States of America, DANIEL & E, FENTON, of the said District, have deposited in this office the title of a booh the right whereof they claim as proprietors, in the words following, to wit: “ Methodist Error ; or friendly Christian Advice, to those Methodists who indulge “ in extravagant emotions and bodily exercises. By a Wesleyan Methodist. Let “all things be done decently and in order, unto edification ; for God is not the “ author of confusion- but of peace.” Audi alteram partem.” In conformity to an act of the Congress of the United States, entitled “ An act for the encouragement of learning, by securing the copies of Maps, Charts and Books to the authors and proprietors of such copies, during the times therein mention- ed.” And also to the act, entitled, “ An act supplementary to the act entitled. “An act for the encouragement of learning, by securing the copies of Maps, Charts and Books, to the authors and proprietors of such copies during the times therein mentioned and extending the benefits thereof to the arts of designing;, engraving, and etching liistorical and other prints.” (L. S.) WILLIAM PENNINGTON, Clerk cf the District of New-Jerscy. THE PUBLISHERS* ADDRESS, IT is not the design of the publishers to as- sume any responsibility for this work. The press being free, they have published it as freely as they would any other similar, or counter work, of equally respectable composi- tion ; — well knowing, that their desisting, had they been so inclined, would not have deterred others from publishing it. They are quite sure, that very many, have expressed a wish to see the present topics fairly discussed ; and the present work, they are inclined to believe, may serve as a proper introduction . They take therefore this occasion to intimate, that if their readers or friends desire to suggest any im- provements, or valid objections, their written communications, post paid, shall receive due attention, in any future edition. Any respectable publisher, who wishes to re-publish it, in any remote section of the country, will find no difficulty to gain the as- sent of the proprietors, on making due appli- cation to them in Trenton. ERRATA. The reader will please to make a correction of the following Errors : — Page 29 line 8 from the top, for in his, read on his. 47—7 from the top, for See read Sir John. 86. 3 from the bottom, for three read third. 87—7 from the bottom, for found read formed. 88 7 from the bottom beginning with the word Second , the whole paragraph of three lines should have been in italics, so as to show the commencementof a new subject. 89— —10 from bottom, for indeed read intended . 90 1 of the Note, for them read their. 91— 7 from the top, for feeings read feelings. 92— each time the Acts are cited in this page, should hare been printed as a distinct paragraph. 145 3 from the bottom, for beware read be aware. 165— —8 from the bottom, for as well as, read as well. PREFACE Methodist Reader. THIS little book is written specially for your be- nefit. The author has no pecuniary interest in its sale, nor any party end to answer. He is one of your brethren of long and approved standing among you ; and his sole motive in the present work is to do good : to point out the way of error , that you may shun it ; and to show the way of God, that you may walk therein. He has seen with much pain and regret some signs of enthusiasm and error crept into our church, which should have been checked by those who were our overseers in the Lord. He verily believes that they should have restrained and not fostered the un- profitable emotions of screaming, hallowing and jumping, and the stepping and singing of senseless , merry airs. These have often prejudiced true and vital religion. And because no man hath hitherto re- garded these things, in this way, the author, how- ever deficient in his task, is disposed to contribute his mite towards the suppression of a growing evil. The following pages therefore, contain his views upon the subject : and he is pleased to add, they are supported, by many very powerful arguments from those great lights of our infant church, r din and Charles Wesley, John Fletcher, Dr. A. Clarke and others. VI PREFACE. He has endeavoured so to write as that no sober minded and candid Christian may condemn him. He is sure lie feels nothing contrary to love and charity, and he has a fond persuasion, that even many of those who have been honestly misled, will not be offended at the manner of his arguments, drawn as they are from scripture and reason, with the laudable motive of bringing them back into the sober path of good old Wesleyan Methodism. He entreats all those who arc interested in the sub- ject matter of this work, to give it their candid atten- tion. If you love truth, fear not to try it. Truth must bear the strictest scrutiny. “ Audi alteram partem ,” (hear both sides) is a wise maxim conse- crated by experience. Mark how our church has already sanctioned this sentiment ! — “ It is desir- ed,” says the resolution of the first Methodist con- ference which ever met, (in 1744) “ that we meet as little children who have every thing to learn ; that every point may be examined to the founda- tion. Need we fear this ? of overturning our frst principles ? (nay), if they are false the sooner they are overturned the better: If they are true, they will bear the strictest examination. Let us all then pray for a willingness to receive light, to know of every doctrine whether it be of God.” May we their children, neglect rules of actions so sound as these ! Dr. A. Clarke in his “ advice to preachers,” has said, “ do not think, that this or that one, cannot instruct you. He may be weak — but the meanest of PREFACE. vii God’s sending will be directed to bring something to the wisest and holiest Christians.” The great and good Whitfield, himself, confessed very penitently, that “ he had been too rash in many things. I have often been too bitter in my %eal; wild, f re has been mixed with it — and I find,” says he, « I have frequently written and spoken in my own spirit ; have mistaken nature for grace ; imagination for revelation : even when I thought I was acting with the assistance of the spirit of God.” Even both John and Charles Wesley were once too prone to mysticism : “ with that poisonous mysticism,” as John Wesley called it, “ which not a little tainted us before we went to America.” The great Locke, than whom, no man has more deeply looked into the ground of error and prejudice , has said, ** he that does not give a patient hearing, and weighs not the arguments on the other side, does in fact, confess that it is prejudice which governs him ; and he seeks not the evidence of truth, but some lazy anticipation, or beloved presumption, on which he desires to rest undisturbed .”* “ Finally, brethren, prove all thing ; hold fast that which is good” ! Remembering what the Proverbs say, “ He that refuseth instruction des- piseth his own soul ; but, he that heareth reproof getteth understanding.” * I will remark once for all ; that the quotations which will be found in this work, although faithful as to substance , are not always in the precise method or order of the original. The aim has been to give on all such occasions, the sense in the fewest words — solely for the sake of brevity. ’ a ... : ■ *■* . METHODIST ERROR, CHAPTER I. AS Methodists, we have all long known, that there has been considerable division of sentiment among us, respecting the character of our religious exercises. The more sober and steady, have been advocates for the literal observance of “ edification, decency, and order and these we all know have always been the major part. The minor part, have been, on the contrary, very zealous for the li- teral practice of shouting, leaping and jump- ing, and other outward signs of the most heed- less emotion. These views so diametrically opposite to each other, evince the prevalence of error somewhere : both cannot be right. That a few of such noisy Christians have here- tofore given Methodist meetings a character , contrary to the sense of much the greater part of the societies, we have all seen and known : 10 METHODIST ERROR. because turbulence flora its nature, must sound greater to ordinary hearers, than the calmer piety of those, who as St. Paul enjoins, “ study to be quiet.” That part of the society too, have been not only zealous to preach and exhort to these actions and emotions, hut have actually published books, to propagate their opinions and practices. With these views of the matter, the present writer, has been iuduced to oiler other views of the subject. These thoughts are not the hasty ebulition of the moment; they have oc- casionally engaged his consideration and at- tention for several years : and indeed, all that he now presents to his reader, is but the ar- rangement of various notes and readings made at various times and occasions, without the re- motest view to jpresent publication : and noiv, I cannot pretend with a publisher of opposite sentiments, that I am “ supernaturally” im- pelled to my task: — Fori do not expect, that, where the gifts common to Christians — judg- ment, reason and written revelation , are alrea- dy sufficient, there will be any extraordinary endowment conferred — but seeing that “ the world by its wisdom knows not God. neither indeed can — and that spiritual things are spiri- mkthodist ehroe. li tually discerned,” I will frankly expose the grounds of my pretentions to any knowledge in this matter : and then I shall proceed to present those considerations to the mind of the reader, which are the object of this publi- cation. 1 know then, that God by his grace, several years since, was pleased to change my heart, by the influence of his spirit, from a state of nature to a state of grace ; that he did this, by giving me due convictions of my utter sinful- ness by nature aud practice, and then shewing me lively tokens of his reconciliation and fa- vour, by causing me from the time of change, to overcome the sins which did before most easily beset me. Since then, times out of num- ber, I have felt the fellowship of the Holy Ghost, the Comforter, by his softening, com- forting, and gracious impressions, filling the heart with joy and gladness. But 1 have never been exeited to any strong emotions, which I could not restrain, because I have always been a free agent ; and I have therefore never lost a sense of “ decency,” nor have ever for - gotten to watch ray actions, so as to save my “ good from being evil spoken of,” nor that I was enjoined “ to have a good report from those which are without but aiming in all 12 METHODIST EBROE. things at te sobriety, gravity,” and “sound speech,” which cannot be condemned by him that is of the contrary part, that thereby op- posers to vital religion, might “ be ashamed, having no evil to say of me.” But with im- pressions like these, 1 never forsook the most irregular meetings of others : but being a man open to conviction and earnest for the truth, I have always been sincerely willing to see and to acknowledge the real work of the spirit. I have valued my soul as of much more worth, than the miserable gratification of doing any thing, or forbearing any thing, for the sake of securing the approbation of mere worldly men I have scarce expected “ God’s children to be still-born ,” or that those who love God much, should be in favour with the careless world. I know I could submit to any exposure and evil revilings for the sake of pleasing ray God ; if it were required ; and I know it, by this sure evidence, that while yet a man of the world, accustomed to its honours and its pleasures, in its more refined forms, I most cordially chose to have my name “ cast out as evil,” from among ray former friends, and to join “ the sect every where spokeu against” as ray better portion ; and I have hitherto contiued with them in their reproach, although I have seen METHODIST ERROR. 13 things to condemn. Am I then less quali- fied to judge of these things, than those of my brethren who have assumed to them- selves the same privilege of judging and ad- vising ? I trust not. I suppose too, I have a charter privilege in the hook of Discipline, which allows every Methodist “ to watch over each other in love, and to help each other” by advice. I proceed therefore to give my opinion. I am no oracle, and claim only to be beard as any other man. In treating of my subject, I purpose first to consider and to review in general terms, the conduct, character and pretension of those of our brethren who exercise in the way to which I am now to file my excep- tions. Then I shall more particularly consider in detail all those passages of the old Tes- tament which are supposed to countenance the things in question, endeavouring to show their real import, and the misconception of those who have so used them. Then I shall proceed, to notice the power and influence of religion as spoken of in the gospels, before the ascension of our Lord and the decent of the Holy Ghost. B METHODIST ERROR. 14f Then will follow of course, that I consU der the deportment, character and habits of Christians after the ascension, and when the Spirit, the Comforter, actually influenced the first Christians ; and by their example, I shall contend we ought to be influenced and regulated now. METHODIST ERROR. 15 CHAPTER II. ACCORDING to the foregoing arrange- ment, I proceed now to consider, first the conduct of our brethren whose exercises I condemn. I believe in the fact, that sinners do some- times cry for mercy under the u sense of the weight and burden of sins (as the church service expresses it) too intolerable to be borne;” and I believe, when some convictions are thus powerful, they will be proportion- ably expressive of their joy at deliverance. But I do not believe, that these, or any other people, will be graciously led into the like excessive feelings and outward signs, in all their future ordinary meetings.* When * I wish my reader to bear constantly in his mind this general remark ! My book is not against the actions or expressions of convicted sinners, but against converted Christians. In my remarks at the close of Mr. Wesley’s objections in the appendix, I have explicitly said, saints may observe 9t. Paul’s rules of decorum and restraint, but sinners, but rarely— -I tolerate sinners’ concerns and expressions as both irresistible and reluctant. Unseemly actions from such, who were just before avowed enemies to them, 16 METHODIST ERROR. 1 see such things occur, my observation and experience of their general deportment in- clines me to think as Mr. John Wesley did, that they are but “ honest, well meaning persons, who really feel the love of God in their hearts, but have little experience either of the ways of God, or the devices of Satan ; so he serves himself of their simplicity, in order to wear them out, and to bring a dis- credit on the work of God.” They aim to affect irregular meetings as most affecting their feelings ; uot considering that where there are no extraordinary convicted per- sons, there is no cause to make the effect they seek. Such persons, in my opinion, learn zhabitoi vehemence; they see example, and they sometimes hear of precept from those who should be their teachers of better and scoffers, scarce want an apology. I am disposed to think, that it is from an inattention to this just discrimination, that we see some saints affecting to make irregular meetings as their duty, when in fact they must proceed, if at all, from sinners who cannot well help themselves, or but very imperfectly and feebly — and especially, if Satan much urges their condemnation. METHODIST EEBOB. 17 things. If we inspect them closely, we discern that they are mostly persons of credulous, uninformed minds ; who, before their change to grace, had been of rude edu- cation and careless of those prescribed forms of good manners and refinement, of which polite education is never divested — and which indeed, religion ought to cherish. [See Ur. Clarke in the appendix : he says, civi- lization and piety must go hand in hand, &c. and also, the Thoughts on our obligations to acquire judgment and knowledge.] They fancy, that all the restraints of conduct : viz. (( sobriety, gravity and blameless- ness, ” is a formality and resistance of the Spirit : and so to avoid it, they seem rather to go to the other extreme, and actually run before it. In such cases and persons, they never seem to consider it possible that Satan may have any power or subtlety, to offer his aid in their sensations, or as an angel of light. Yet we know he can ! [See John Wesley in the appendix, ou the Power of Satan, and also Edwards.] I have seen and known several persons who have been exercised with falling down , jumping up, clapping of hands , and screaming , all in a manner to D 2 METHODIST ERROR. 18 disturb the w'lole congregation, who could habitually when at home, live careless and sometimes trifling lives. They appeared to make religion a business of passion and emo- tion, and studied most to acquire occasional frames and feelings .* It should be a deep * In connexion with this, read Mr. Wesley’s Thoughts on fondling words in Devotion, in the appen- dix — “ let us prevent , says he, loud shouting, horrid unnatural screaming, jumping and throwing about of the arms and legs, in a manner shocking not only to religion, but to decency. Read also Dr. A. Clarke’s charge to “ avoid all quaint and fantastic at- titudes, queer noddings, &c. &c. which prejudice and grieve many.” Scougal in his excellent work, the Life of God in the Soul of man,” says — “ others put all re- ligion in the affections , in rapturous heats and ecstatic devotion ; and all they aim at is, to pray with passion, and to think of heaven with pleasure; and to be af- fected with those kind and melting expressions wherewith they court their Saviour, till they persuade themselves that they are mightily in love with him.” This alone is not the life of God in the Soul of man! We cannot easily forget the actions of II. R. among us. His feelings were a perpetual weather- cock ! To day filled with the most extravagant signs of gladness; and to morrow gloomy almost to despair ! Yet how low he fell ! Alas ! to act METHODIST ERROR. IS and weighty subject to such, to consider whether the good derived to themselves in any case, could equal half the harm done to others in membership, and to serious en- so high and fall so very low! Could such a man’s religion have been injured by St. Paul’s restraints? Who can forget the extravagance of another preach- er, who excited it in others, even at a time he was living in sin, with one who was herself a great jumper. We are indeed ashamed to remember these things, but if we conceal and forget such appalling ad- monitions, how shall we profit by experience ! — A jumper, who was a concealed sinner, told me, after re- pentance, that she found a lively sensibility of plea- sure in the exercise, but dreadful deadness when quiet. Here then was a sure evidence that Satan could give false joy ! Now she can enjoy religion without it. Even while this note is penning — a case occurs within my own knowledge, of religious extravagance, wherein I have no doubt the actor thought herself doing God service : the Rev. J. R. on Bristol Circuit, was leading his class, when coming to a Mrs. , she rose up to speak her state — after declaring her sense of a glorious change wrought, she began to close it with stamping, clapping her hands, and at last jump- ing. In this state, as he had many others to speak to, and no time to spare, he whispered in a subdued voice, ti sister please to sit down.”— At this word she fired, 20 METHODIST EBHOK. quirers after truth in general ! For the sake of indulging some three or four extravagant persons, a whole congregation, and all the public who hear of it, are prejudiced and hin- dered from joining us.* How selfish then must be their spirit, who for a few occa- sional public exhibitions, can be content to she shouted louder and louder, vociferating “No man shall stop me from praising God aloud ! No man shall make me be still. You, Sir, are an oppo- ser to the work of God, and I will shout his praise. 55 The brethren then began to sing, as if to drown her voice and quiet her — but she bruited so much the more. The sequel was, the minister was obliged to give a prayer and close the meeting. At the same place, nine young members proposed to withdraw be- cause they were hindered, as they thought, from being as noisy as they wished. Now mark ! this misled woman, will be set down, and they also who partook of her sensibilities : but wherein does their noisy de- sires differ from those who are actually countenanced, except that they mistimed their emotions ! Do these facts offer no matter for amendment ? Should they not lead to some practical reformation ? * Read in connexion with this, John Fletcher’s Views of Religious Extravagance, in the appendix, and Edwards on the Affections. METHODIST ERROR. 21 lay sueh stumbling blocks in the way of others ! This is far indeed from the spirit of St. Paul, who strove by all means to “ win men to Christ,” and “ to persuade with all long suffering and forbearance What great grace, then, should these selfish Chris- tians be attainers unto, for all this great price ! Let them consider, how many souls, have their meetings spoiled, for their single gratification! We do not observe, however, that such are more generally sanctified than their more quiet fellows ; but we often have observed, that as their religion is sought for, more in the feeling and sensi- ble signs of pleasure, than in a settled, stable conviction of the understanding, they have been least stable when pressed under trou- bles and temptations. Now, a religion which is seated in the understanding, and felt in the heart, is stable, meek, quiet, gentle ; and always adheres to God closest in all its ex- tremities and trials.— It seems to be a fact, that those turbulent Christians too, are least charitable — They are not ready to grant ex- cuses for those of more stable habits, and would fain draw them by their chidings into their example. — I feel persuaded, their 22 METHODIST ERROE. own hearts will witness with me, in this assertion ; and farther, that they have never experienced, that kind of charitable for- bearance commanded by St. Paul — to wit : u not to offend by their acts, their weaker brethren ; nay, not so much as to eat meat (though so essential to life itself) if it offend, while the world stauds.” The great ar- gument with these people is, that to restrain, is to quench or grieve the Spirit. This is error. We are given judgment on purpose to exercise it. Paul’s address to the Corin- thians, shows, that even in cases where the Spirit of God gave prophecies and inspira- tions, for the express purpose of declaring them, they were still required to restrain them “ to edification,” so as to speak in turn, and one by one :* and pursuing the * Quaker preachers literally practise this. But says a bigot, their inspiration is a conceit : God forbid I should think so. I see among them lives, which no- thing but grace could effect; and by the rule of holy living, I confess God’s power among other people also : for God weighs actions, rather than doctrines. That our society do often virtually on other occa- sions, freely venture to restrain and check the avow- ed operations of the Spirit, when it best suits their METHODIST ERROR. 23 same lesson, he enjoins them to conduct their religious worship always by the rules and the restraints of “ decency and order . 79 Now I would affectionately ask our turbulent convenience, is manifest from several facts. Our Con- ference, for instance, feels no scruple to decline the use of any man’s ministry who comes to them, on the motion of the Holy Ghost, if expediency is not also in his favour. In love feasts it is very common, to check those who seem moved to speak too long, and finally the meeting is ended while there are yet se- veral who think they have motions to speak. But a yet stronger case is within the writer’s knowledge. At the black Bethel church in Philadelphia, it has been common to check the immoderate noise of the people, when the preacher has been hindered in his dis- course. The Rev. R. S — , when stationed in Philadel- phia, after preaching through much acclamation, came down to the altar, saying he had some thing special to communicate. He thus hushed them after pro- ceeding a little, a rising murmur, began to drown his voice — and he would appease them again and again in this way — “ Stop, stop, my homes, not now ! bye and bye !” then they would bridle in, and so he and they alternately drew in and let out, till he showed the sign of ending, by waving his handkerchief with the ■word now ! Then the whole church was in an instant uproar, jumping and shouting, till “ they made the welkin ring.” A minister who preached there, and believed that such religion was greatly mechanical, said, he could raise or lower their spiritual effiata at METHODIST ERBOB. friends, wherein they are sensible of govern- ing themselves by either of these injunc- tions ? Whether in fact, they do not hold it meritorious contrariwise, to give to their his pleasure, and that he had actually made the ex- periment : — to paint the joys of religion was sure to raise them, and to speak of the practical holiness of their duties was as sure to silence them. Yet even this minister, though well-meaning, dared not to teach such people the errors of their fancies. They have now parted from us, and we are not sorry. Some well meaning Methodists, will be, 1 am persuaded, shocked to sec me on several occasions, adduce such facts of illustration ; and they will be ready to think, I am acting the part of an enemy. They will think I betray my cause by these exposures! But I only relate facts which have been displayed before thou- sands. The whole population of Philadelphia, who pass and repass such exercises, (and more than has been here told) may have witnessed, and been prejudiced against us by these things. But some will say, Ihese things do not prevail in our church. * 1 This is no pal- iation 5 if our ministers any where suffer religion to run wild under their administration, we are all, as one body, disparaged thereby ; and for many of us, who are known to be hostile to excesses, to hope to escape just reproach because we may shun the know- ledge of public opinion and report, is as idle as the stupid ostrich, who when pursued, thinks himself safe if he can only loose sight of his pursuers by concealing his own head. This is like shutting our eyes and ears, and fancying others as unobserving as ourselves. METHODIST ERROR. 2 b passions the entire reins ; nay, even to de- siring to forget themselves, and to fancy they are lost and swallowed up, in a partial senselessness of time and place. 1 have myself actually witnessed an entire uncon- sciousness of the most indelicate female at- titudes, even in the house of God ! One of our lapsed ministers, (Mr. F-x ) says he fell into sin, by the influence of such a spectacle. Are these people, themselves being judges, (for I hope they will submit to self-exa- mination as we go along,) ever afraid of the errors of enthusiasm ? I guess not — perhaps they scarce ever pray against it. Yet we ought always to fear and expect it.* The history of the corruptions of the church in all ages has shown us, that in every age, the churches which once did run well, have been overthrown or hum- bled by it. Now, can such heedless Chris- tians be truly on their watch tower ? I have remarked of such, that, their meetings have not been most affecting when the preacher * See Locke on Enthusiasm and Error, in the ap- pendix ; and consider Wlntefield’s frank confession, and John Wesley on the power of Satan. 2(5 METHODIST ERROR. has dwelt upon the strict holiness of our duties — such have made silent hearers ; but when a zealot has chosen topics for arous- ing the feelings, or has shown his own, they have caught his spirit and echoed his strains. Religious feelings to be true should be universal — making due allowance for the natural temperaments of different per- sons. Thus if a man or woman must needs jump, it must pre-suppose them always qua- lified — but I have seen such a woman still- ed with the sense of her approaching mater- nity, or by the presence of an infant on the arms. Is her religion then quiescent ! A man too occasionally, becomes lame, or uses his crutch, will his ceasing diminish his fervour ! Some too we trust have their reli- gious fervour on their beds. Do any of these people jump or scream, at home, in the street, at the affecting occasions of taking the elements of sacrament, in other churches Are not these emotions too, quite * We see no such affections in other churches: and although we think we may assume, that we have in general more of the spirit with us ; yet that every other church has individuals among them as holy as METHODIST ERROR. 27 unlike their usual manner of expressing any other joy or gladness? why the difference ! In closet devotion, we should expect most of these exercises, because there we enter more peculiarly into the very presence of Deity ; there too, we might be as vehement as we could, without offence to others. Let the jumpers and the screamers answer why on such occasions and with such opportuni- ties to indulge, they can be rather silent and secret than otherwise ! Why is it that for one man, w ho jumps or screams, there are many women ; is this as if grace wts equal ? How is it that many instances of women who while single are conspicuous in these things, desist altogether after marriage ? Why is it, that scarce any of our preachers exercise in this way, if grace constrains ? Nay, when or where did any of the apostles or fathers ever scream or jump or shout? Finally, how can we as avow'ed free agents, who are given to choose for ourselves in all any of ours, we must grant, or be most arrant bigots. But none of these know any thing of religion in this way ! How is it then ? The time was too, even among ourselves, when it was not seen or known. It began in Virginia, and as I have heard, among the blacks. 28 METHODIST EKHOK. things, pretend that we have not the con- troul of our emotions ! Our doctrine is. (i Heaven persuades ; Almighty man de- crees, We have too, a growing evil, in the prac- tice of singing in our places of public and society worship, merry airs, adapted f;om old songs, to hymns of our composing : often miserable as poetry, and senseless as mat- ter,! and most frequently composed and first * See Charles Wesley in the appendix, how rea- dily they governed their emotions, when he declared, “ I do not think the better for any one for crying out. Yet he adds, I never had more success than here.” t “ Touch but one string, ‘twill make heaven ring,” is of this character. What string is that which can effect this ! Who can give any sense to it ? Take another case: “ Go shouting all your days,” in con- nexion with “ glory, glory, glory,” in which go shouting is repeated six times in succession. Is there one particle of sense in its connexion with the general matter of the hymn ? and are they not mere idle expletives, filled in to eke out the tunes ? They are just exactly parallel to “go screaming, jumping, (or any other participle) all your days J 0 splendour , splendour .” Do those who are delighted with such METHODIST ERROR. 29 sung by the illiterate Hacks of the society. Thus instead of inculcating sober Christi- anity in them who have least wisdom to go- vern themselves ; lifting them into spiritual .pride and to au undue estimation of their usefulness : overlooking too the counsel of Mr. Wesley, who has solemnly expressed his opinion in his book of hymns, as al- ready amply sufficient for all our purposes of rational devotion : not at all regarding his condemnation of this very practice, for which among other things he actually ex- pelled three ministers (Maxwell, Bell and Owen : see the appendix) for siDging “ poor , bald, flat, disjointed hymns : and like the people in Wales, singing the same verse over and over again with all their might 30 or 40 times, “ to the utter discredit of all sober Christianity neglecting too, the coun- sel of Dr. Clarke in this matter, “ never to sing hymns of your own composing in pub- lic, (these are also the very words of in- junction of our own Discipline, page 82,) un- ihings, consider what delights them ? Some times too, they are from such impure sources, as I am ac- tually ashamed to name in this place. 30 METHODIST ERROR. Jess you be a first rate poet, such as can only occur in every teu or twenty millions of men; for it argues incurable vanity.” Such singing as has been described, has we know, been ordinarily sung in most of our prayer and camp meetings : sometimes two or three at a time in succession. In the mean time, one and another of musical feelings, and consonant animal spirits, has been heard stepping the merry strains with all the pre* cission of an avowed dancer. Here ought to be considered too, a most exceptionable error, which has the tolerance at least of the rulers of our camp meetings. In the blacks J quarter, the coloured people get together, aud sing for hours together, short scraps of dis- jointed affirmations, pledges, or prayers, lengthened out with long repetition choruses. These are all sung in the merry chorus- manner of the southern harvest field, or husk- ing-frolic method, of the slave blacks ; aud also very greatly like the Indian dances. With every word so sung, they have a sink- ing of one or other leg of the body alter- nately ; producing an audible sound of the feet at every step, and as manifest a6 the Steps of actual negro dancing in Virginia, &c. METHODIST ERROR. oi If some, in the meantime sit, they strike the sounds alternately on each thigh. What in the name of religion, can countenance or tolerate such gross perversions of true reli- gion ! but the evil is only occasionally con- demned, and the example has already visibly affected the religious manners of some whites. From this cause, I have known in some eamp meetings, from 50 to 60 people croud into one tent, after the public devotions had closed, and there continue the whole night, singing tune after tune, (though with occa- sial episodes of prayer) scarce one of which were in our hymn books.* Some of these from their nature, (having very long repe- tition choruses and short scraps of matter) are actually composed as sung, and are indeed almost endless. But our Discipline has some rule on this matter, page 81, speaking of cautions in singing, says, “ they must be chosen suitable, not too much at once, and * It is worthy of remark, that not one of our ap- pointed hymns under the article “rejoicing and praise,” nor among the “ new hymns,” have any hymns of this character, therefore they who want them, mdst, have to forsake that standard. 32 METHODIST ERROR. seldom more than five or six verses .’ 7 The English conference has resolved “ that no singing be allowed in any of our churches after the public service, as we thinlc, say they, singing at such times tends to extin- guish the spirit of devotion, and to destroy those serious impressions, which may have been made by the previous ministry. Let our preachers take care to examine the hymns which are to be sung on special occasions ; and let them reject all those which are not decidedly unobjectionable in in point of sentiment and poetry, and we earnestly recommend that our own autho- rized hymns be generally preferred for all such purposes.” Are those who sing so long, and so incessantly, (frequently they are very young and inexperienced persons) quite sure they coutinue to sing with the spirit and the understanding ; and are they able to discri- minate how little of it is of mere animal spirits ?* Are they sure they have uot after- * We will not be willingly censorious, but we cannot forbear to hint at an important fact in the history of sound ; musical tones are capable of infu- sing themselves into our nerves with the most plea- METHODIST ERROR. S3 wards felt no undue weariness of the flesh, and incompetency to engage with life and animation, in the subsequent public devo- tions? These are sober questions which their consciences should answer in the fear of (rod, for all things are to be done to his glory, and most especially in worship. If it be just and right for one, two or three, to jump and scream, to clap their hands, and thump and pat the floor, either by stamping or by stepping the music, or to see saw their bodies to and fro, then it is surable emotion : Scotch soldiers can be excited to deeds of the most extravagant daring, by the mere tones of their bagpipe ; our Indians are so sensible to the spell of their rude music, that they affect their bodies to its sounds, much like our blacks, until they actually fall senseless to the ground ; most men have felt the influence of the violin, or of martial music on the feet ; and we all have seen many of the irrational creation strangely affected by the sounds of instru- ments. These facts are worth the thoughtful considera- tion, of the young and unreflecting convert : let such test their devotion, by trying for a time, if they have equal pleasure in solemn, silent prayer and me- ditation. It they have not this test, I should greatly fear that their fervour is in part adventitious and animal. Si METHODIST ERROR. right for all ; and if all should once do it, we cease at once to be a “ church of peace, and order as becometh the saints,” and become the house of “ confusion,” which God has said he will not own ! Indeed, what edification, or decency, or order could be expected in such an assembly? We may thank God, hitherto, such general emotion has not been permitted ; or we should ere now have ceased to have had churches. Re- member the French jprophets and beware ! Alas ! alas ! is it nothing to these people — who, to satisfy a transient feeling, hinder so many from joining our church — to consider how many may be barred out by their means? Our doctrines are so catholic in themselves, that I sometimes suppose there is scarce a sincere thinker about religion, who would not prefer us, but for these hinder- ances. Why then does such seeming evil prevail? Let us indulge conjecture. Is it not scriptural to suppose, that Satan attacks and secures some hold, more or less in every church ? Such is our imperfection ! Where has he his power most in ours ? If we grant lie has it some where, and some will be for fixing it here, and another there, may I not, METHODIST ERROR. 35 without uncharitableness, conclude he has actually taken his strong hold with us in this very thing? We admit he has more reason to assail and foil us than those who are at ease in Zion.* Behold the evil which it affects ! What could prevent our general acceptance among all real worshippers, but this thing ! But say some, how T is it if this be wrong, that we have so much real re- ligion among us ? 1 readily answer, all the sincere, though in error, must be accepted. I actually knew a lady convicted, and after- wards converted, by beholding Christ on the cross in a Roman Chapel, because her heart then sincerely deplored the sins which made her Saviour bleed. The celebrated Rev. John Newton, has said, “ I Jcneiv a * Some of us have such a predilection for our ex- cesses, that we have hardly free means to shun the in- fluence of such a subtle enemy, or to judge of our- selves right fairly. We have so often heard scrip- ture wharped and wrested to favour this bias, that we have need to drop many presentiments before we can judge discriminately. But we may agree with Dr. Edwards, that “ the best evidence of grace is obedi- ence and good works, and to have the conscious- ness that we have steadily these words on our side, — he that hath my commandments and keepeth them, is he that loveth me.” 36 METHODIST ERROR. man who was excluded from *****’s so- ciety, for known and repeated acts of wick- edness, and yet after his expulsion he con- tinued preaching, and I believe he was owned to the awakening not of one or two, but of many sinners ; perhaps of many scores.” Nothing can be better attested, than ihe fact, that evil or misled men, may do good by uttering truth ; or that the well meaning and confiding, contrite soul, may derive benefit from the preaching of any man, in whose doctrine they have implicit belief. Among ourselves, we have seen several lapsed ministers and members, ac- tually made a blessing to their hearers. I myself have seen three of our preachers, (whose names I forbear to give,) who while living in concealed lewdness, dealt out their sentiments with the most fervent and wel- come reception. Another, while in secret intemperance, made his word like a ham- mer w herever he went. We have seen among the Baptists, two distinguished Preachers, [one in New-York and one in Philadel- phia,] and among the Independents in Phi- ladelphia, another ; all of w hom w hile living in hidden sin, were considered by their several congregations, as highly useful in METHODIST ERKOK. 3/ their ministry. Why are such pollusions of the sanctuary occasionally permitted, but to admonish, and to convince us too, that ap- pearances and feelings, however specious, are not the only test of judgment ; the golden rule, after all, being this : “ he that keepeth my commandments, (and not he that saith Lord, Lord, most) is he that loveth me !” We know very well, that Lorenzo Dow does good where he goes, for he is sincere and finds some kindred minds ; but we all know be is full of fancy, and the prey of imagination, dreams and impressions, and altogether an unique and unmanageable wanderer ; he may hit upon right, but he is also liable to wrong, because “ deadness,” “and life” are the two magic tests, by which he discerns his spirits ! He reminds us of Cromwell’s “ particular faith.”* * It is a fact and a misfortune too, that misled men have most zeal, and so recommend their ex- ertions and vehemence to the notice of the simple hearted, as really better than others. Nay, they are apt to think so of themselves, and therefore act with all the assurance of absolute certainty in all they do. Thus they often confirm their beholders in their own Errors. The mistake in all this, is this: such men. D 38 METHODIST ERiROK. But with all these evils, the remaining good, in my opinion, much surpasses that of any other people, and therefore 1 am still a Methodist. Even the Scribes and Pha- risees, bad as they were, when sitting in Moses’ seat, were allowed to be a blessing in their teaching, even in the just judgment of Christ himself. As Methodists, we believe in, and seek after more of the spirituality and who feel so much of some kind of spirit, take it for granted, that God will not suffer them to run into error, especially in helping his own work. Thus hoping he will send his angel, or work some miracle to set them right when wrong. This now, is the source of much of the evil; and is in truth, down- right presumption. However specious it may seem, it is actually requiring Deity at our puny hands, to un- do his own perfect work ! “ The law and testimony” he has given, “ as sufficient for all our reproof and correction in righteousness:” and the misled, too zealous to abide by its sober rules and restraints, vir- tually say, good God “ indulge our feeble frames,"’ in this and this ! We think we find such and such, new ways, do really help thy cause, &c. Is not his answer universal to such ? “ If any man teach any other doc- trine let him be accursed,” i. e. cast out as evil; as injurious. Oh ! Lord our God, make us sober Chris- tians, “ always inclined to thy statutes and ordi- nances.” METHODIST ERROR. S9 power of religion in the soul, than most other people. We expect and insist upon frequent spiritual births : and our precepts as left by Mr. Wesley, surpass any other present church for holiness of living. But for our excesses,. “ which an enemy hath done,” 1 verily believe, that at this time, all other people, not now otherwise engaged, who like holy living, would be of us. Oh, how immense then is our loss ! who can number it ; and oh ! what have we gained in ex- change ! Tell it not in Gath! Will these things be permitted to con- tinue ? 1 trust God will yet give us wisdom to avoid them : and moreover, that he will give all our rulers to know, and do aright. I do suspect the root of the evil is in some of them. As men, they are also partakers of the fallen nature ; and in their degree “ men of like passions with ourselves.” They sometimes have their glory to share, and their popularity to sustain. Some of them no doubt feel, that they are susceptible of that pleasure, which comes from connecting their name with a good report of “ revival,” at conference. “ Man pays homage to man.” For instance, where is the man, now, who METHODIST EK120K. iO with the spirit of Fletcher, [see the appen- dix,] is williug “ to stand in the gap, and by sacrificing himself, shut this immense abyss of enthusiasm.” If all our ministers were considerate and faithful enough, publicly and privately to instruct and declare, as Charles Wesley did, [see the appendix.] that there was no religion in the abstract, in jumping, screaming, loud shouting, and other noisy acclamations and actions ; and that in- deed it injured some and prejudiced many ; and if tolerated at all, it must be as an uu- amiable and extorted appendage of religious feelings, we should, I think, accomplish a great desideratum indeed ; and so, soon see our churches governed with the “ peace that hecometb the saints,” with no less of vital piety ; and certainly with much more gene- ral acceptance to all those whom our general faithful manner of preaching aicakens, but which hitherto have fled to other churches^ * We learn from Lorenzo Dow’s Journal, that ■‘the English connexion in general, are determined to prevent noise, as appears both from their conduct and from their publications in the Magazine.” He further adds, “ I saw Adam Clarke at the conference METHODIST ERROR. 41 Indeed I have known some, who being urged to excuse this evil, to screen their names, as abettors of false doctrines, have “ sought out many inventions,” and have il wrested the Scriptures,” from their obvious context , rather than grapple with the wild prejudices of a few of the people. Ah ! ye ministers, disregard your popularity, in this thing be faithful, be vigilant, “ sober, blame- less, having a good report of those who are without :” u let no man despise thee.” Mark what the wise and good Dr. Clarke has given us for your instruction, in his book of u Advice to Preachers,” a book which I am sorry^is not in your hands : “ make a con - science to give the literal meaning to the in July 1806 — he told me, (when speaking of the nature of revivals at American camp meetings, about which he appeared well informed, but not friendly to) that he was at first in the spirit of the great re- vival in Cornwall, and felt opposed to some of those who then spoke of impropriety and wild fire , but now he saw better. His mind seemed fixed to the old system order. When I heard him pray in public, he grew somewhat fervent, and there began a move among the people, he then seemed to lower as if to ward off the move, to prevent a noise.” 42 METHODIST KRROE. people. This is a matter of great and so- lemn importance. To give God’s word a construction he has not intended, is awful indeed ! By not attending to this, heresies, false doctrines and errors of all kinds, have been propagated and multiplied.” And speaking of allegorical preaching first intro* duced by Origen, he says, u this deceitful handling of the word of God, is degrading to the dignified doctrines of the gospel ; by it no rational conviction was ever produced, and no truth was ever proved.” How often, after this manner, have we seen passages forced from their sense and context, to prop up a favourite notion disillu- sion ! Thus to countenance jumping , the case of David, and the lame man in the gospel, are standing texts. But it is plain from the context, that their cases offer us no rules of worship ; they are records of his- torical facts, and the manner of their deport- ment are necessarily connected with the two far greater events, the return of the Ark and the miracle of healing. If David was for our example in this case, then why do we not dance and blow the trumpet also? And if the lame man leaped, because his limbs METHODIST ERROR. 43 were restored, that he might be able to use them, and he actually uses them forthwith according to their natural use, this urges no argument for our worship, unless it was also shown, that when in the temple at his devotions , he actually jumped only, until, as in our cases, he fell down exhausted. But the obvious truth is, that in both cases, they acted thus because they were on the high way , and were of necessity in actual pro- gressive motion — and their gladness made them use their feet and limbs more vehemently. Their action was for themselves, and their praise was for God ! To show still further the perversion of the scriptures to some men’s uses, it may here be remarked, that we have again and again heard it said, even from the pulpit, that Michal, David’s wife, was smitten with barrenness, because she was offended at David’s exposure of his person in his exeess of exercise ; thus in- timating, that her exceptions were punished of God ; and holding up the terror of this example interrorum to the uninformed of our day, so as to cause their quiet acquiescence in present excesses. Now where is the evi- dence of all this ? But is it not plain, that her METHODIST ERROR. 44 offence was not against God, but against the dignity and honour of the king, “ chosen before her father and her house :” and does not David himself say, he will “ therefore” be honoured, i. e. received, by her maids, and she herself should no longer hold her relation as wife ? “ Of them shall I be had in honour, therefore, Michal the daughter of Saul, had no child until the day of her death,” 2 Samuel vi. 23. It is not even in- sinuated, that Michal was offended at the religious procession, (30,000 of whom shouted with trumpets and timbrels) but at the king of Israel, for his personal indeco- rum. Nor is such severity, against offen- ders of the honour and dignity of the king, uncommon in the bible ; king Ahasuerus, by the decree of his lords and nobles dethroned Queen Vashti, solely, because she excused herself but once from the presence of the king. And David slew the men, who from motives of affection, brought him the head of his enemy king Saul ; giving as his reason, that they had not regarded “ the Lord’s anointed ;” most probably, the homage which was due to the king, and the reasons of it, are not now sufficiently known to us. But METHODIST ERROR. 45 we herein perceive, if we will, wherein Michal gave her offence. In connexion with all the preceding gene- ral views, the reader is now requested to turn his mind to the perusal of the several concurrent articles in the appendix, from the pens of John and Charles Wesley, John Fletcher, Edwards, Clarke, &c. And let us read their wise admonitions as gracious legacies to us their heirs and successors, not being “heady or self-willed,” but “ teach- able and gentle,” receiving “ reproof in meekness.” Considering, that if God, who sent us great men to be our leaders, has not acquainted them with any of these exercises in themselves, (but has in various instances led Mr. Wesley in particular to ascribe them to evil agencies,) we may surely be safe in discrediting them. Knowing this too, that such Apostles in the great revival of the eighteenth eentury, were given to us in much mercy, both as example and precept S 46 METHODIST ERROR. CHAPTER III. Scriptures of the old Testament considered in de- tail, being those which have been adduced by some, as countenancing religious bodily exercises, and other strong manifestations of the passions. IT is the practice of the Scriptures to speak in the characteristic language of the people to whom they were first delivered ; and as they were first delivered to the people of the East, who to this day abound in ex- travagant metaphors, in our sense of judg- ing ; they are therefore extremely figurative, sometimes to obscurity ; and abound with constant reference to familiar objects of sense, for its comparisons and illustrations. I think the Jews, from this cause, were ac- customed to hyperboles of speech. I expect too, they were naturally vehement, passionate and giddy, some what like we see the French, if compared with ourselves in the present day : I expect therefore, that in their public assemblages and processions, (.like the Greeks too,) they were so lively in their sensations, as to shout, and leap, and dance * METHODIST ERROR. 4? and clap their hands, if joyful; or if sor- rowful, to rend their garments (a very silly thing!) to put on sack cloth, to cast dust upon their heads, and to howl! All these things have been manifested on occasions far from religious. This was in the natural temperament of the people : see John Char- din, in speaking of the genious of the people of Asia, says “ their sentiments of joy or grief, are properly transports ; and their trans- ports are ungoverned, excessive and truly outrageous. When any one returns from a long journey, or dies, his family burst into cries that may be heard twenty doors off’ — and this is renewed at different times, and continues many days, according to the vi- gour of the passion. Sometimes they cease all at once, and then begin as suddenly, with a greater shrillness and loudness, than one could well imagine.” The language of in- spiration in the old Testament part of the bible, is addressed to the characteristic man- ners and habits of such a people. They were a gross people in many things ; their religion too was addressed to the external senses, and with all they were an illiterate 43 METHODIST ERROR. people.* These premises will account for much of the scripture phrases — such as ; “ 0 clap your hands all ye people — clap your hands ye hills — her saints shall shout aloud for joy — cry out and shout, for great is the Holy one — rejoice ye righteous, and shout for joy — let the saints be joyful, &c. — sing aloud upon your beds — let the high praises of God be in thy mouth, and a two-edged sword in thy hand — praise the Lord in the dance — let the floods clap their hands — let the hills be joyful together ; let the isles be glad — let all the trees of the wood rejoice — skip ye little hills.” Sucli expressions, we perceive, are very high wrought metaphors, and are ac- counted for by their being all composed as poetry, and were sung by the people with musical accompaniments. “ Poetic license,” has now become proverbial , and all admit, that much imagery is essential to good poetry. The Eastern people, we know, to this day, use the most extravagant tropes and other figures of speech. The psalms, (which literally mean hymns to be sung,) * ,L.ook into Dr. Clarke’s Manners and Customs o? the Ancient Israelites. METHODIST EJUiOIi. -i9 contain generally prayers, praises, exhorta- tions and prophecies; and for this latter cause, many passages were then sung with musical instruments in worship, of which we now know the import and they did not ; and indeed all the sensible religion, which they express, was perhaps more indicative of the comforts of the Holy Ghost, which should he revealed in conversions in the gospel, than any thing which the singers of that day understood. Thus David says, “ 1 will open my dark sayings on the harp.” Sometimes the tenor of the song was to ex- cite the musicians themselves to their best musical exertions. Thus the Sist psalm, by Asaph, is addressed to the chief musician, and seems ostensibly to tell him by way of pre- lude, how his band should execute the ser- vice of the day: and the tenor of the whole, shows, that it was composed for the purpose of celebrating the “ feast of blowing the trumpets,” which w 7 as on the first day of the seventh month.* Thus the song runs : “Take a psalm or hymn, and bring hither the tim- brel, the pleasant harp, with the psaltry : sing See Lev. xxiii. and Numb. xxix. E 50 METHODIST ERROR. aloud unto God our strength : make a joyful noise unto the God of Jaeob, &c.” Almost all the psalms, show by their head lines, that when composed, they were sent to a special band to be by them played on instruments, and sung in the worship. In this way we have many occasional psalms to celebrate public acts : the 68th is to commemorate the return of the ark. The three or four last psalms, are composed entirely for purposes of thanks- giving and praise: thus the 19Sth, is in- tended to celebrate the felicity of David’s then kingdom : and he calls upon dragons, and all deeps, and fire, and hail, aud snow, to praise bis God. The poetic sense of these, and other like hymns, are poetically, and beautifully run into. English verse, by Dr. Watts. They indeed excite to thanksgiv- ing aud praise, but they no more intend by them, that which should attend their literal observance, shouting, clapping our bands, or skipping, than that we should take “ a . two-edged sword into our hand,” “ gird a sword upon the thigh, lick the dust, make a no se like a dog, purge with bvssop, be- come like a wheel,” or that w r e should “ keep silence because he hath said, (f the Lord METHODIST ERROH. 51 is in his holy temple, let all the earth keep silence or, “ he still and know that I am God for it is also said, “Our God shall come, and not keep silence.” But notwithstanding these necessary checks which I have just made to misinterpretations, let no one imagine lam aversefrom the lively and sensible affections of true religion ; I am a decided advocate for a religion, that is perceived and known by its feelings : and I doubt not, no part of the Scriptures, making due abatement for the metaphors, so clearly show the characteristic joy and gladness of Christianity, the spirit of praise, fervour of prayer, and vehemence of devotion, than the psalms actually present. I wish to under- stand them too, as being a part of those “ parables and dark sayings,”* which pro* phets and kings desired to see, and could not ; and which were fulfilled in the apostle’s time, and described, as I am willing to sup* pose, by St. Peter, f saying, 61 ye receive the salvation of your souls, by believing, (in him, who has just ascended) with joy un- speakable and full of glory “ which sal- * See Psalms , chap, lxxviii. t 1 Peter, i. chap. 52 METHODIST EKKOU. vation the prophets have enquired into aud searched diligently ; who prophesied of the grace that should come unto you, and unto whom it was revealed, that not unto them- selves, but unto us, they did minister the things whieh are now reported unto you ivith the Holy Ghost sent down from heaven, which things, too, the angels desire to look into.” All these things I do verily believe are as much affirmed of psalms as of any part of the Bible : but the apostle also adds, a caution in adopting all their literal import, for he says, “wherefore, gird up (i. e. tie up, restrain) the loins of your mind, be sober, (i. e. according to reason) not fashioning (i. e. conforming) yourselves according to the former lusts (oid time affections for ex- travagance, &c.) in your ignorance (for now you are to know better) but be ye holy in all manner of conversation, for the conversation (conduct) of your fathers was vain, i. e. idle, useless: They in general sung “ the latter day glory that should be revealed,” with pomp and glory — but understood it but little. With these views, I expect and desire, Christians to feel the love of God in their METHODIST ERROR. hearts : that it will actually break forth too in public praises : —