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COMPENDIUM OF METHODISM:

EMBRACING

THE HISTORY AND PRESENT CONDITION OF ITS VARIOUS
BRANCHES IN ALL COUNTRIES;

WIth

A DEFENCE OF ITS DOCTRINAL, GOVERNMENTAL, AND
PRUDENTIAL PECULIARITIES.

BY
REV. JAMES PORTER, A.M,
AUTHOR OF “THE TRUE EVANGELIST,’ — “REVIVALS OF RELIGION,’ ETC.

“ Prove all things; hold fast that which is goou."\— Paul.

THIRD EDITION,

BOSTON:
PUBLISHED BY GEORGE C. RAND, FOR THE AUTHOR.

ON SALE BY J. P. MAGEE, 15 WASHINGTON: STREET, AND AF METIIODIST
BOOK STORES GENERALLY.

1852.
Entered according to an Act of Congress, in the year 1851,
In the Clerk's Office of the District Court of the District of Massachusetts

Stercory Ped and Printed
By George C. Rand and Company.
Cornhill, Boston,
PREFACE.

In offering this volume to his Wesleyan brethren, the author
deems it appropriate to mention some of the considerations that
have influenced him in its publication. One is, that many of the
difficulties which have occurred in the church owe their existence
to misapprehension. Most of the attempts at revolution are attrib-
utable to this cause. Had the reformers been better acquainted
with the various church arrangements of different sects, and
especially of their own, they would have remained quiet and
useful members. But they imagined evils that never existed, and
conceived beautiful schemes, that, in their opinion, would open a
better era; not knowing that similar experiments had repeatedly
proved unsuccessful in abler hands. Besides, many fail to work
our plan as effectually as they might, for the want of a proper
understanding and appreciation of it. And to this we may add,
that much of the prejudice of other sects against us is attributable
to the same general cause. They have no just conception either
of our system or their own, and know little of our operations or
success.

The object of the writer has been to adapt himself to this state
of things, and present a view of the whole subject, sufficiently full
and comprehensive to supply the information necessary, in a single
volume of moderate size and expense. If he has succeeded as he
intended, the thousands of young people who annually join us on
trial, will be able, by reading it, to get quite an idea of our his-
tory, doctrines, government, and prudential economy, — the points
of difference among Methodists, —— and the grounds of their dis.
sent from older denominations. Thus they Will be prepared, on
4 PREFACE.

graduating to full connection, to give a reason for their preference,
and to maintain our peculiarities against the popular prejudices
with which they may be assailed. Should other sects happen to
read it, we trust it may rectify their misconceptions, and lead to
that charitable consideration of our claims to which we are entitled.

The materials for the work have been gathered from the most
authentic sources. We have derived particular assistance from
the Life of Mr. Wesley, and his Works; Grinnod’s Compendium ;
Dr. Bangs’ ‘‘ History of the M. E. Church,” and “Original
Church of Christ,’’ and Stevens’ ‘Church Polity.” For the
statistics we are considerably indebted to Rev. William Butler,
author of a popular Missionary Chart recently issued. They have
cost us great labor and perplexity, but we are quite sure that
they form the most perfect exhibit of Methodism ever published.
There is, however, a little disparity between the tabular views on
page 194 and some of the numbers given in the preceding pages.
This is attributable to the fact that the table was the last thing
stereotyped, and gives the statistics for 1851 in the cases referred
to, instead of those for 1850. The chapter of official decisions
has been transcribed from books, periodicals, conference journals,
and private manuscripts. Our aim has been to portray Methodism
in its true character and relations—not to mend it. However
successful the effort may prove, it cannot exceed the author’s high
sense of the intrinsic excellence of the system, or of the obliga-
tions of society to it for the civil and religious privileges it enjoys.

Finally, we commend the work to the kind examination of all
Methodists. Please to read it carefully, and lend it to your prej-
udiced neighbors. It may correct some of their errors, and pro-
mote better feelings. If any are thinking to leave us, and enter
into other church relations, it may lead them to inquire where they
are more needed, or can be more useful. May the divine presence
accompany it, and make it the instrument of good to many souls.

THE AUTHOR.
Boston, Srpr. 1, 1851.
CONTENTS.

PART FIRST.

HISTORICAL SKETCH OF METHODISM FROM ITS RISE TO THE
PRESENT TIME.

CHAP. PAGE.
I. — The Origin of Methodist Societies, .. 2... 2. eee eee 13

II. — Early Progress of Methodism, giving the origin of several of its
peculiarities, 2 8226 4 Ee SSB Re aS aS 81

Ill. — The First Conference, with the trials and success that followed, 61
1V.—The Calvinistic Controversy, the Deed of Settlement, and Mr.

Wesley’s standing in the country,. ........6-. . 76
V. — Difficulties about the Sacraments, “Plan of Pacification,” ped
Missionary Operations,. . . 2.6. 6 2 ee eee ee ee 88
VI. — Wesleyan Schools and Funds, .......-..-+ . 100
VII. — Secessions from the Wesleyan Connection; their peneiptes, aie
tory, and present condition,. .... x zhy lacleah tay okt das ta sau % 113
VIII. — Origin of Methodism in America,........- Sau ee 126
IX. — The First General Conference, with numerous historical events
which oecurred previous to 1820, 4 . «sae ee ee eo 187
X. — Improvements, Defections, and Successes in the Methodist Epis-
copal Church, previous to 1840,. ... 2. eee ee ees 152
XI. — Great Revival of Religion— Anti-Slavery Secession — and the
Present State of Methodism throughout the world,. ... . 172

PART SECOND.

DOCTRINAL VIEWS OF METHODISTS AS DISTINGUISHED FROM TIIOSH
OF OTHER DENOMINATIONS.

I.— Points of Agreement, ....---+.-. Gis Sh ea 195
Tl.— The Character and History of certain Sentiments with which

Methodists have been most in collision, .. ......4. 208

Il].—Predestination, ©... - +... eee be Re ew v~ OS

i* 5
6 CONTENTS.

cHsP. PAGE.
IV.— Free Grace and Free Will, « - 2 2 eee te ee ee ees 236
V.— The New Birth, with its means and manifestations,. . . -- - 245
VI.— Christian Perfection,. ...- + ee ee eee tee eee 256
VII. — “ Perseverance of the Saints,” .. +--+ - a) Be Sete, st ver - + 272

VII. — The Sacraments,. ...--. +++

PART THIRD.

OF GOVERNMENT, PARTICULARLY THAT OF THE METHODIST EPIS-
COPAL CHURCH.

I.— A General Exhibit of Different Systems,. ..- +--+ +--+ 298
Il. — The Government of the Methodist Episcopal Chord its Officers
snd Judiestories, «2 2 6 % eo % « ogo SS RR OR 804

III. — Methodist Episcopacy, both ‘Gorin taal and Wesleyan, .... 828
1V. — Methodist Episcopacy, with its powers and appendages, neces-

sary to itinerancy,. . «6 see ee ee ee ee ee 844

V.— The Government of the M. E. Church well balaneet— tes dangers
and SeCuritiés;. & 2 a & A kA Sa eK Se ee ewe S 363

VI. —The Government of the M. E. Church contrasted with other
systems, 4 4 4b RH EY 2 @ ee Oey Be. fe eh 885
VI. — Disciplinary Questions officially daviaed, apie Qa Rede ae hc et 407

PART FOURTH.

PRUDENTIAL ARRANGEMENTS PECULIAR TO DIFFERENT SECTS OF

WESLEYANS.

I. — Manner of Receiving Members, ......--+-+-> . - 426
ll. — Lay Preachers and our style of Preaching defended, ..-...- 432
HI. —Itinerancy both “ Lawful and Expedient,”?.........- - 440
IV. — Distinctive Social Meetings vindicated, .....-..-+-+-+- 457

V. — Camp Meetings— objections to them answered, and the grounds
of their defence stated,. . - 2... ee eee we ee - 468

VI. — Forms of Worship and Modes of Usefulness not generally main-
tained by other denominations, . . +... . eee ee ee 480

VII. — Miscellaneous Peculiarities, embracing our general appearance,
dress, audible responses, Ke... . - ee ee ee ee ee 497
INDEX OF SUBJECTS.

Apostoric Succzssron, popish notions of, -false, 323 — 830.

ATonEMENT, objects of, 205. Universal, 228, 238, 239.

Assury, Francis, 129, 182, 185, 187, 140. His death, 147,
148:

Bisuors, title of, 188. Powers opposed, 189—142. Utility
of, 845— 349. Soule and Hedding, 156. Andrews, 182.
Wesley a bishop, 8381—334. 351. Duties of, 366. Respon-
sibilities of, 367 — 372. Own no meeting-houses, 315.

Baptists, origin of, 189. Name of, 208. Give no letters, 430.

Baptism, obligations of, 285. Nature of, 286. Subjects of,
287. Mode of, 289.—290, 291.

Booxs, effects of reading good ones, 14; 18. Provided for
preachers, 69, 70.

Banp Merrtngs, history and benefits of, 50. Present state of,
460.

Boox Concern, 139. 152. History of, 160—161. Burned,
161. Capital of, 162. 316.

CALVINISM, its influence, 88, 39, 79. Resisted, 77, 78. Modi
fied, 144. History of, 208—224. Its foreknowledge, 231.
Natural ability, 233.

Cati to. Preacu, 42, 44, 101, 102, 432, 433, 453.

Camp Mrsrtrxas, origin of, 146, 150 ~Defended, 468—479.

7
-
8 INDEX OF SUBJECTS.

Cuurcu, tHe M. E., organized, 185. Receiving members, 426.
Withdrawing from, 424. Receiving in full, 429—from other
sects, 430.

Crass Muzzrrnas, origin of, 47, 48. Defence of, 458, 459.
Leaders of, 809.

Coxzzcss, our first, 187. Asbury, burned, 149. Madison, 156.
Present state of, 187.

Cox, ‘tr., in charge of missions, 93. Ordained, 132—137.
Death of, 94.

Conereaationatists, age of, 189. Name of, 208. Government
of, 387—390. 8983—3898, 408.

Conrerencrs, the first, 61.—second, 62. 78. First in America,
130, of 1784, 185. General, 188—1438. Canada, 151, 166,
167. District, 154. Annual, 407. Quarterly, 8321. Rights
of, 177. j

Cuarets, how settled, 34. Building committee, 107. Fund,
106. Rules concerning, 108, 312.

Conviction, how wrought, 246. Wesley’s, 14, 22, 25. Effects
of, 247. An essential element of, 248.

Conversion, what, 253. Instantaneous, 253. How known,
254.

Deacons, how constituted and duties of, 304.

Drxp or Decraration, 80. Its objects, 81, 82. Opposed,
81—83. Its influence, 85. Our deed, 314.

Deteaates To Grverat Conrerence, 142. Exchange of, with
other bodies, 155, 166.

Discrexine, the first, 62. Questions in relation to, 407—425.

Eprscopacy, Asbury’s construction of, 187. Our’s Scriptural,
324—339,—Wesleyan, 331—343,—its powers, 366—872.

Farry, beginning of, 249. Its progress, 250. Its prevailing
act, 252. Its result, 253.

Financiat Puan, 71. Its influence, 98, 99, 105—110. Re.
marks on, 111. Our own, 878. ;
INDEX OF SUBJECTS. 9

Fiercuer, Joun, account of religion, 76. Checks of, 78. How
esteemed, 79.

Free Gracr anp Free Writ, what, 236—238. Results of,
239. Defence of, 240—244.

Funps, contingent, 104. Children’s, 105. Chapel, 106. Aux-
iliary, 108—112. Chartered, 146. Centenary, 159, 194. |

Gop, perfections of, 203. Foreknowledge of, 231, 232. Glory
of, 240. ,

‘ Government, Cuunrcu, systems of, 293—303. Civil, 295.

Ecclesiastical, 297, the best, 317. Our judicatories, 318.

Well balanced, 363. Safe, 869, 383. Contrasted, 385. Its

legislation, 398—jurisprudence, 400. Protects individuals,

402, 406. Change of, proposed, 1839—142.

InvrrEenDENTs, origin of, 188, 297, 301—303. Government of,
400, 406.

Inevanp, visited, 72.. Conferences held in, 98. Statistics of,
194.

Immverancy, popular, 344. Arrangements of, 345. Lawful,
440. Expedient, 441. Objections to, 452.

JURISPRUDENCE, 400—406. Questions of, settled, 407—425.

Knerrxine, defended, 480, 481. Effect of, 482. In Church,
482, 483.

Love-Fxasts, origin of, 50. Explained and defended, 461—464.

Man, fall and depravity of, 204, 219. Present state of, 239.

Maxrietp, Tuomas, began to preach, 41. Became a fanatic,
74, 75.

Meertnas, watch, 48, 49, 464. Four-days’, 157. Quarterly,
857, 859. Prayer, 484.

Mertine-Hovses, the first, 834—in America, 128. Free, 152.
Pewed, 153.
10 INDEX OF SUBJECTS.

Memszers, how received, 426—431. Protected from oppression,
369—384. Duty to their preachers and society, 380—382.
Meruopists, name of, 19, 30. Success of, 35. Troubles of, 37.
Rules of, adopted, 37. Die well, 46. Persecuted, 52—60.
Strictness of, 66. Must give offence, 67. Greatest obstacles
of, 74. In Scotland, 78—America, 80. Increase of, 86,
154. In Europe, 96—stability of, 97. In New York, 126,
130, 181. In 1784, &c., 189. In New England, 148—
their early conflicts, 145. At the death of Asbury, 148. In
England and America contrasted, 155. In 1839, 160. De-
crease of, 174, 187. Statistics of, 194. Doctrines of,
195—207. Government of, Episcopal, 804. Calvinistic, 113.
Doctrinally one, 114. New Connection, 114. Primitive,
115. Bryanite, 116. Primitive Wesleyan, 116. Independ-
ent, 117. Warrenite, 118. Episcopal, Canada, 120. Afri-
can, 163. Reformed, 162. Stilwell, 165. Protestant,
167 —171. Wesleyan, 177181. Episcopal, South,
182—186. British, trouble of, 120—125. Appearance of,
497. Views of dress, 498. Audible responses of, defended,

498—501.

Meruopism, origin of, 30. Its comparative success, 189, 190—
the cause of it, 190—192. Present state of, 194. Assailed
doctrinally, 219.

Ministers, authority of, 386. Powers curtailed, 387—defended,
389—398.

Missrons, the first, 93. New measures, 94, 95. State of, 96,
187. To America, 128, 129—Liberia, 156. Aided by a
secretary, 316. Collections for, 194.

New Birrs, 28, 206. Implies what, 253. Instantaneous, 254.
Evidence of, 254.

Orprinations, at the first, 92,98. By Mr. Wesley, 135, 335.

Perrection, Curistran, what not, 256—what, 260. Is religion,
266. Attainable, 269.

Perropicais, magazines published, 149. rirst papers, 156, 157.
INDEX OF SUBJECTS. 1

PERSEVERANCE OF TUE Saints, Calvinistic notions of, refuted,
272—283. Doctrine dangerous, 283.

PREDESTINATION, sermon on, 38. Objections to, 225—235.

Preacusrs, church, no shepherds, 40. Origin of lay, 36, 41, 432.
Efficiency of, 42. Approved by Wesley, 42. John Nelson,
43. Only skilled in first principles, 68. Sufferings of, 72.
Effects of their poverty, 98. Worn out, 108, 109. Capt.
Webb, 127, 129. Powers of, safe, 372—how checked, 377.
Rights of, 386. 405. In charge, 414. Philip Embury, 127.
Local, 308. 408—414.

Preacuine, of laymen, 36, 42, 43. Success of, 46,183. Ex-
temporaneous, 51, 436—439.

Presipina Expers, changes proposed, 141. Sub-bishops, 307.
Necessary, 351. Right style of, 3857. Expense of, 358.
Powers of, safe, 370. Questions relating to, 408-414.

Prisst, Exper, and BisnHop, one, 327—331.

PresBYreRrAns, 189. Government of, 300, 301. 399. Prefer-
able to Independency, 404.

Romanists, government of, 297, 298.

Sacraments, difficulties concerning, 88. Allowed by Wesleyans,
90, 92. Views of, 284—292—in America, 132.

Scriprores, true, 196. Inspired, 197—203.

Seminaries, the first, 149. Present number of, 188.

Secrsstons, 88. Under Maxfield, 74—O’Kelley, 139—Brett,
162. African, 168. Under Stilwell, 165. The Protestant,
167—-170. The Wesleyan, 166—180. The Church South,
181—186. See Methodists.

Scnoors, Kingswood, 70. Others, 95. For preachers, 101,
102. For preachers’ sons, 102, 103. Sunday, &c., 108, 194.

Srverne, peculiar, 491. Wesley’s views, 492. At camp meet-
ings, 493.

Socrzrres, tract, formed, 148. Missionary and Bible, 150.
Sabbath School, 157.
12 INDEX. OF SUBJECTS.

Stavery, attacked, 183. Discussion of, revived, 175—continued,
176.

Speaking, in meeting, 485. Women speaking, 487491.

Srzwarps, how instructed, 71. What, 311.

SupERINTENDENTS, our first, 129. How ordained, 185. Called
bishops, 188. Wesley’s objection to the title, 842, 343.

Tickers, quarterly, 49. Advantages of, 50.
Trustees, 84. Measures of, 82, 90. Plan to assist the, 106.
What, 312—316.

Westey, Jouy, birth and education, 18, 14. Awakened, 14, 22,
25. Ordained, 15,16. Regard for his parents, 15,20. His
consecration to God, 17, 18. Found congenial spirits, 18.
Called Methodist, 19. Missionary, 20—23. Converted,
28—81. Regard for Mr. Whitefield, 39. Mobbed, 53—60.
Reasoned with the clergy, 63. Advice to his followers,. 66.
Travels, 68. Aims to improve the preachers, 69. Complained
of, 73. His deed, 80. Letter to the Conference, 84. Death
of, 86. Care for America, 128. A bishop, 333, 334. Vin-
dicated, 881—339.

WesLEy, Cuares, opposed his brother, 26. Converted, 27.
Preached in the streets, 36. Inclination to the Morayians, 44,
45.

W5itEFIELD, united with Wesley, 18. Returned from America,
33. Preached in the fields, 33. The results, 34. Turned
Calvinist, 37. Affection for Wesley, 39, 40. Methodists, 113
PART FIRST.

HISTORICAL SKETCH OF. METHODISM FROM ITS
RISE TO THE PRESENT TIME.

CHAPTER L
THE ORIGIN. OF METHODIST SOCIETIES.

Tar Rev. Jonn Westey, the distinguished founder of
Methodism, was born at Epworth, in England, in the year
of our Lord 1703, O. 8. If others have been more fortu-
nate in respect to the secular wealth and honor of their
pedigree, few have had equal facilities for a thorough educa-
tion. His father, Rev. Samuel Wesley, was a man of great
practical wisdom and piety, and spared no pains to train his
children for the highest attainments in knowledge and
virtue. His mother, Susannah Wesley, was’a woman of
extraordinary worth. She was the daughter of Dr. Samuel
Annesley, and inherited much of his genius. Her educa-
tion, and deep concern for the welfare of her children,
endowed her with superior qualifications to fit them for
distinction in the ranks of usefulness and honor.

United in piety and solicitude for the proper training of
their offspring, these parents early impressed them with senti-
ments of reverence for the Author of their being. At the
age of eleven John was placed under that eminent scholar,
Dr. Walker, Principal of the Charter-house School. Here

2
14 COMPENDIUM GF METILODISM.

he had some rather severe experience, though a favorite with
his tutors; but such was his application, at the age of six-
teen, he was elected to Christ’s Church, Oxford. Here he
was placed under Dr. Wigan, a gentleman of great classical
knowledge, and pursued his studies with much energy. His
natural temper, it is said, was gay and sprightly, with a
turn for wit and humor. Mr. Babcock observes of him,
that “when he was about twenty-one years of age he
appeared the very sensible and acute theologian,— a young
fellow of the finest classical taste, of the most liberal and
manly sentiments. His perfect knowledge of the classics
gave a smooth polish to his wit, and an air of superior
elegance to all his compositions.”

Being about to enter into deacon’s orders, his attention
was called to the nature and importance of the work, and
the motives and qualifications necessary to its successful
prosecution. Reflection led to some just perception of the
magnitude of the undertaking, and that to farther investi-
gation. He now began to study divinity with a new zest,
and became more anxious than ever to enter into orders.
Some of the books that occupied his attention were among
the most spiritual and heartsearching of the age, such as
‘“ The Imitation of Christ,’ by Kempis, and Bishop Tay-
lor’s “ Rules of Holy Living and Dying.” These made a
deep impression, and aroused his whole soul to the subject.
If Kempis and Taylor were right, he was wrong. In his
extremity, like a true son, not spoilt by a college course, he
wrote to his parents, stating his difficulties, and received
very able and interesting responses from each of them.
This correspondence drew out the best thoughts of both
pupil and teachers; but while it indicates deep interest in
the subject of religion generally, it betrays a want of knowl
edge and experience in salvation by faith.
\

ORIGIN OF METHODIST SOCIETIES. 15

Having fully prepared himself for the holy office, accord-
ing to the standard of the age, he was ordained deacon on
the 19th of September, 1725, by Dr. Potter, then Bishop
of Oxford. This only increased his interest in the study
of divinity and the classics, and such became his standing
for character and learning that, on the 17th of March,
1726, he was elected Fellow of Lincoln College, an appoint-
ment of no inconsiderable honor or profit, and one that was
not without its influence on the work for which Providence
was preparing the way.

The following summer he spent at Epworth and Wroote,
reading prayers, preaching twice on the Sabbath, and other-
wise assisting his father in the various duties of his parish.
This situation was highly favorable to his interests, not only
as it gave him an opportunity to cultivate the pastoral office
under the paternal tuition of an experienced master, but to
mature his knowledge of experimental and practical theology
by frequent conversations with his esteemed parents, which he
did not failto improve. On the 21st of September he returned
to Oxford, and was soon chosen Greek Lecturer and Mode-
rator of the classes, though but little more than twenty-three
years of age, and not yet advanced to the Master’s degree.

His advancement in religious tendencies was not less
marked. Writing to his mother about this time, he says:
“The conversation of one or. two persons whom you may
have heard me speak of (I hope never without gratitude)
first took off my relish for most other pleasures, so far that I
despised them in comparison of that. Ihave since proceeded
a step farther, to slight them absolutely. And I am so
little at present in love with even company, the most elegant
entertainment next to books, that, unless the persons have a
religious turn of thought, I am much better pleased without
them. I think it is the settled temper of my-soul, that I
16 COMPENDIUM OF -METHODISM.

should prefer, at least for some time, such retirement as
would seclude me from all the world, to the station I am
now in. Not that this is by any means unpleasant to me,
but I imagine it would be more improving to be in a place
where I might confirm or implant in my mind what habits I
would, without interruption, before the flexibility of youth is
over.”

How to dispose of himself in accordance with these
predilections was not easy to determine. Te first thought
of aschool in Yorkshire, which fell into the hands of another
who stepped in before him. His father, having two livings,
and not finding it convenient to obtain an assistant to his
mind, now invited him to become his curate, which he did.
In July, 1728, he was inducted into the office of priest, and
soon after left his curacy at the call of the rector of his
college, and returned to Oxford. Here he found his brother
Charles standing vigorously up against the tide of infidelity
which was setting in upon the students on all sides, and
united with him in the pursuit of learning, and in doing
good. Besides attending to the duties of his office, he
became tutor to various pupils placed under his care, and
labored assiduously for their welfare. His address to the
tutors of the university indicates the objects and spirit of his
endeavors. ‘‘ Ye yenerable men,” said he, “ who are more
especially called to form the tender minds of youth, to dispel
thence the shades of ignorance and error, and train them
up to be wise unto salvation; are you filled with the Holy
Ghost? With all those fruits of the Spirit which your
important office so indispensably requires? Is your heart
whole with God? Full of love and zeal to set up his king.
dom on earth? Do you continually remind those under
your care that the one rational end of all our studies is to
know, love, and serve the only true God, and Jesus Christ
ORIGIN OF METHODIST SOCIETIES. 17

whom he hath sent? Do you inculcate upon them, day by
day, that love alone never faileth? Whereas, ‘ whether
there be tongues, they shall fail,’ or philosophical knowledge,
‘it shall vanish away ;’ and that without love all learning
is splendid ignorance, pompous folly, vexation of spirit ?
Has all you teach an actual tendency to the love of God,
and all mankind for his sake? Have you an eye to this end
in whatsoever you prescribe touching the kind, the manner,
and the measure of their studies ; desiring and laboring that
wherever the lot of these young soldiers of Christ is cast
they may be so many burning and shining lights, adorning
the gospel of Christ in all things? And permit me to ask,
do you put forth all your strength in the vast work you have
undertaken ? Do you labor herein with all your might?
Exerting every faculty of the soul? Using every talent
which God hath lent you, and that to the uttermost of your
power ?”

The process by which his mind had reached this intensity
of religious devotion is best stated in his own words, which
are as follows: “In the year 1725, being in the twenty-
third year of my age, I met with Bishop Taylor’s ‘ Rules
and Exercises of Holy Living and Dying.’ In reading
several parts of this book, I was exceedingly affected with
that part in particular which relates to purity of intention.
Instantly I resolved to dedicate all my life to God: all my
thoughts, and words, and actions: being thoroughly con-
vinced there was no medium, but that every part of my life
must either be a sacrifice to God, or to myself, that is, in
effect, to the devil.

“In the year 1726 I met with ‘ Kempis’s Christian
Pattern.’ The nature and extent of inward religion, the
religion of the heart, now appeared to me in a stronger
light than ever if had done before. I saw that giving

of
18 COMPENDIUM OF METHODISM.

even all my life to God, would profit me nothing, unless 1
gave my heart, yea, all my heart, to him. I saw that sim-
plicity of intention, and purity of affection, one design in all
we speak or do, and one desire, ruling all our tempers, are
indeed the wings of the soul, without which we can never
ascend to the mount of God.

“A year or two after, Mr. Law’s ‘ Christian Perfection’
and ‘ Serious Call’ were put into my hands. These con-
vinced me more than ever of the absolute impossibility of
being half a Christian. And I determined through his
grace to be all devoted to God, to give him all my soul, my
body, and my substance. In 1729 I began not only to
read, but to study the Bible, as the one, the only, standard
of truth, and the only model of pure religion. Hence I
saw, in a clearer light, the indispensable necessity of having
the mind which was in Christ, and of walking as Christ also
walked; even of having, not some part only, but all the
mind which was in him, and of walking as he walked, not
only in many, or in most respects, but in all things. And
this was the light wherein at this time 1 generally consid-
ered religion, as a uniform following of Christ, an entire
imward and outward conformity to our Master.”

Under these convictions he entered more fully into the
work of God. Conversing with his brother Charles, after-
wards gvith Mr. Morgan, Mr. Hervey, (one of his pupils,
and author of the Meditations,) Mr. Whitefield, and others,
they agreed to meet and read divinity on Sunday evenings.
The next summer they began to visit the prisoners in the
Castle, and the sick and poor in the town. By degrees
their meetings assumed a more religious character, and em-
braced in their exercises the careful examination of the
Greek Testament, and close personal conversation on the
deep things of God. ‘To these means of spiritual improve-
CRIGIN OF METHODIST SOCIETIES. 19

ment they added the observance of the Wednesday and
Friday fasts, and the weekly sacrament. They were fif-
teen in number, and, as Mr. Wesley observed, “‘ all of one
heart and mind.”

Such a spectacle could but attract attention, especially
as religion was in a low state ; there being little of it in the
community, except the form, and scarcely enough of that to
meet the claims of the municipal law, or the rules of the
University. Every one spake of the young men according
to his particular fancy; some well, some ill. A rude youth,
of Christ’s Church, observing the exact regularity of their
lives and studies, characterized them as “a new set of
Methodists,” in allusion to a class of ancient physicians dis-
tinguished by that name. The same spirit of reproach
which suggested the title gave it popularity, and immortal-
ized the young men it designed tocrush. Taking no offence
at any thing, and, withal, perceiving that their new cogno-
men expressed ina word exactly what they would be in life
and godliness, they responded to it in all cheerfulness, as
their successors have done, hoping never to dishonor it by
the least departure from the ways of well-doing.

The history of this little company is full of interest, and
may be found detailed in “ Moore’s Life of Wesley.” It
is a checkered page, exposing the enmity of the carnal
mind, and illustrating the truth of the declaration, “ll that
will live godly in Christ Jesus shall suffer persecution ;”
but not more fully than it confirms the encouraging an-
nouncement of the Holy Spirit, “He that goeth forth and
weepeth, bearing precious seed, shall doubtless come again
with rejoicing, bringing his sheaves with him.” The con-
flict was severe, but they succeeded. Many were benefited
by their endeavors, and they received a hundred fold in dis-
cipline for the more dificult achievements of coming days.
20 COMPENDIUM OF METHODISM.

Mr. Wesley was the master spirit of the band. His absence
from Oxford, only for a few weeks, was attended with serious
consequences in several instances, which compelled him to
see the importance of his presence to its growing interests.
Hence, when urged to accept his declining father’s place at
Epworth, a sense of duty required him to resist, and still
cleave to his pupils and the little society with which he was
surrounded.

But he had only escaped the importunities of his friends,
by the assignment of the Epworth living to another, when
he was designated as the most suitable person to come over
to the Georgia Colony, as a missionary, both to the colonists
and the Indians. Whether he ought to accept this call was
too grave a question to settle hastily. Therefore he took
time to consider, and immediately wrote to his mother and
other friends, as he was wont to do on all questions of mag-
nitude. His mother replied in these memorable words :
'“ Had I twenty sons, I should rejoice that they were all so
employed, though I should never see them more.” ) His
brother Samuel acquiesced in the measure, as did his eldest
sister, and some others; but still he hesitated. At length,
however, after reasonable deliberation, he determined to
leave Oxford and go to America. His brother Charles sig-
nifying his willingness to accompany him, arrangements were
made for that purpose, and they commenced their voyage
about the middle of October, 1735. “ Not to avoid want,”
says Mr. John Wesley, “ God having given us plenty of
temporal blessings; nor to gain the dung and dross of riches
and honor; but singly this, to save our souls, and to live
wholly to the glory of God.”

Their labors in Georgia were not as successful as they
anticipated, particularly among the Indians, and their con-
flicts and sufferings were considerable. But they made the
ORIGIN OF METHODIST SOCIETIES. 21

bese of every thing for almest one year and nine months,
and returned to England wiser and better men than when
they left. Anxious as Mr. Wesley had been to be wholly
the Lord’s, profound as he was im divinity, and scrupulously
as he had lived in all godliness, and honesty, he was ignorant
and inexperienced in justification by faith, and the renewing
oi txe Holy Ghos:. He had worked and suffered for salva-
tion, but had no: belzeved with a heart unto righteousness.
He ioped that he was a Christian, but had no joyful assur-
ance of it, and therefore was more of a serrant than a son
of Goi, and was influenced more by fear than lore. And
yet. according to the prevailing theology of the day, in its
brightest and purest aspects, he lacked nothmg but con-
iimuance in weil domg to ensure him the highest enjov-
ments of religion here, acd an inheritance with the sainis
hereafter.

Bui light awaited him, as it does every diligent and hon-
est inquirer after troth, and is revelation to his heart was
the chief advantage of his mission to America. But this
was reflected through a medium that human wisdom would
not have suggested. yet in admirable accordance with the
simplicity of the divine plan of humbling the pride of man,
and of securing all the glory of his salvation to Him to
whom it rightfaliy belongs.

When he embarked for Georgia, he found twenty-six Ger-
mans on board, all members of the Moravian Church, and
deeply experienced in the things of God. Observing their
Christian deportmest, Mr. Wesley set himself to learn the
German language, that he might converse with them. The
existence of fear in his own heart, and the exhibition of
peculiar graces in the Moravians, gave him much trouble.

‘Referring to them, he said: ‘‘I had long observed the
great seriousness of their behavior. Of their humility
22 COMPENDIUM OF METHODISM.

they had given a continual proof, by performing those ser-
vile offices for the other passengers which none of the Eng-
lish would undertake, for which they desired, and would
receive, no pay, saying, ‘It was good for their proud hearts,
and their loving Saviour had done more for them.’ And
every day had given* them occasion of showing a meekness
which no injury could move. If they were pushed, strack,
or thrown down, they rose again and went away, but no
complaint was found in their mouths. There was now an
opportunity of trying whether they were delivered from the
spirit of fear, as well as from that of pride, anger, and
revenge. In the midst of the Psalm wherewith their ser-
vice began the sea broke over, split the mainsail in pieces,
covered the ship, and poured in between the decks as if the
great deep had already swallowed us up. A terrible
screaming began among the English. The Germans calmly
sung on. I asked one of them afterwards, ‘Was you not
afraid?’ He answered, ‘I thank God, no.’ I asked, ‘ But
were not your women and children afraid?’ He mildly
replied, ‘ No; our women and children are not afraid to
die.’ ”

The result of all his study and observation during his
absence, on his own heart, is stated in his journal. Jan. 8,
1738, he wrote: “‘ By the most infallible of proofs, inward
feeling, I am convinced, 1. Of unbelief; having no such
faith in Christ as will prevent my heart from being trou-
bled. 2. Of pride, throughout my past life, inasmuch as
I thought I had what I find I have not. 3. Of gross
irrecollection ; inasmuch as in a storm I ery to God every
moment, in a calm not. 4. Of levity and luxuriancy of
spirit; appearing by my speaking words not tending to _
edify ; bat most, by the manner of my speaking of my ene-
mics. Lord, save, or I perish! Save me, 1. By such a
ORIGIN OF METHODIST SCCISTIZS. 23

faith as implies peace m life and death. 2. By such humil-
ity as may fill my heart from this hour forever with a pierc-
ing, unimierrupied sense, that hitherto I have done nothing.
3.. By such a recollection a3 may enable me to cry io thee
every moment. 4. By sieadimess, seriousness, sobriety of
spirits, avoiding, as fire, every word that tendeth not to edify,
and never speaking of any who oppose me, or sin agaimsé
God, without all my own sins set in array before my face.”
A few days after, 25 he was nearmg ithe English shore,
he wrote: “I went to America io convert the Indians; bat
Q! who shall convert me Who is he thai will deliver me
from this evil heart of unbelief? I have a fair summer
relisjon ; I can ialk well, nay, and believe myself while no
danger is near; bui let death look me m ihe face, and my
spirit is troubled. Nor can I say, ‘ ts die is gain.’

*Thave a sin of fcer, that when Ive spun

My lest thread, I shell perish on the saore””

On arrivmg home, and reviewing his whole life in the
light of divine truth, and the developments of Chrisiian
experience he had observed in his German friends, he wroie
again: “ And now, it is upwards of two years smce I left
my native country, in order io teach the Georzian Indians
the nature of Chrisiianity; but what have I learned myself in
the meaniime? Why, what I least of all suspecied, that I,
who went io America to convert others, was never converted
myself. J am not mad, though I thus speak; bai speak
the words of iruih and sobemmess; if haply some of those
who sill dream may awake, and see that as I am so are
they. Are they read m philosophy? SoamJL In ancient
or modern tongues? Sowas I also. Are they versed in
the science of divinity? I too have studied it many years.
Can they talk fluently upon spiritual thmgs? The very
24 COMPENDIUM OF METHODISM.

same I could do. Are they plenteous in alms? Behold, I
give all my goods to feed the poor. Do they give of their
labor as well as of their substance? I have labored more
abundantly than they all. Are they willing to suffer for
their brethren? I have thrown up my friends, reputation,
ease, country: I have put my life in my hand, wandering
into strange lands; I have given my body to be devoured
of the deep, parched up with heat, consumed by toil and
weariness, or whatsoever God shall please to bring upon me.
But does all this (be it more or less, it matters not) make
me acceptable to God? Does all I ever did, or can know,
say, give, do, or suffer, justify me in his sight? Yea, or
the constant use of all the means of grace? (which, never-
theless, is meet, right, and our bounden duty,) or that I
am, as touching outward righteousness, blameless? Or, (to
come closer yet,) the having a rational conviction of all the
truths of Christianity? Does all this give mea claim to
the holy, heavenly, divine character of a Christian? By no
means. If the oracles of God be true, if we are still to
abide by the law and the testimony, all these things, though
when ennobled by faith in Christ they are holy, and just,
and good, yet without it are ‘dung and dross.’

“his, then, I have learned in the ends of the earth,
that I am ‘ fallen short of the glory of God;’ that my
whole heart is ‘altogether corrupt and abominable ;’ and
consequently my whole life, (seeing it cannot be that ‘an
evil tree’ should ‘bring forth good fruit,”) that my works,
my own sufferings, my own righteousness, are so far from
reconciling me to an offended God, so far from making any
atonement for the least of those sins, which ‘are more in
number than the hairs of my head,’ that the most specious
of them need an atonement themselves, or they cannot abide
his righteous judgment; that having the sentence of death
ORIGIN OF METHODIST SOCIETIES. 25

in my heart, and having nothing in or of myself to plead, I
have no hope but that of being justified freely ‘ through the
redemption that is in Jesus ;’ I have no hope but that if I
seek I shall find the Christ, and ‘be found in him, not
having my own righteousness, but that which is of God by
faith.’

“Tf it be said I have faith, (for many such things have
I heard from many miserable comforters,) I answer, so have
the devils a sort of faith; but still they are strangers to
the covenant of promise. So the apostles had even at Cana
in Galilee, when Jesus first ‘ manifested forth his glory ;’
even then they, in a sort, ‘believed on him ;’ but they had
not then ‘the faith that overcometh the world’ The
faith I want is ‘a sure trust and confidence in God that,
through the merits of Christ, my sins are forgiven, and I
reconciled to the favor of God.’ That faith which enables
every one that hath it to ery out, ‘I live not ; but Christ
liveth in me: and the life which I now live I live by faith
in the Son of God, who loved me and gave himself for me.
T want that faith which none has without knowing that he
hath it, is ‘freed from sin, the whole body of sin is destroyed’
in him. He is freed from fear, ‘having peace with God
through Christ, and rejotcing in the hope of the glory of
God.’ And he is freed from doubt, ‘having the love of
God shed abroad in his heart, through the Holy Ghost which
ts given unto him ; which Spirit itself beareth witness with
his spirit that he is a child of God,”

With these views of his spiritual state, Mr. Wesley left
no means unemployed to obtain the blessing he so earnestly
desired. Count Zinzendorf, the founder and protector of
the Moravian Society, a man of learning and deep expe-
rience, coming into the country about that time, Mr. Wesley

consulted with him, as he did with one Peter Boehler,
9
9
26 COMPENDIUM OF METHODISM.

another pious Moravian. They kindly listened to all his
difficulties, and endeavored to impart such advice as his
case required. It was difficult for one of his mental struc-
ture, education, and religious notions, to come directly to the
point. The idea of depending on nothing but Christ, and
on him, now, for salvation, and the correlative idea of instan-
taneous conversion, — a sentiment generally discarded in the
church, — gave him great trouble. Still he kept inquiring
and praying with all his heart. Thinking that, perhaps, he
ought to quit preaching until he should realize what he now
saw to be necessary, he asked his friend Boehler whether he
should not, who replied: “ By no means;{ preach faith till
you have it; and then, because you have it, you will preach
faith.”? “ Accordingly,” says he, “I spake clearly and
fully, at Blendon, to Mr. Delamotte’s family, of the nature
and fruits of Christian faith. Mr. Broughton and my
brother were there. Mr. Broughton’s great objection was,
‘he could never think that I had not faith, who had done
and suffered such things.’ My brother was very angry, and
told me ‘I did not know what mischief I had done by talk-
ing thus.’ And, indeed, it did please God then to kindle a
fire which I trust shall never be extinguished.”

Mr. Wesley now felt deeply for others who were siill
seeking to be justified by the works of the law. Some to
whom he spake received the word gladly, and found rest to
their souls by faith; but many doubted. Nevertheless, he
committed his whole being to the work, and by labors, and
watchings, and tears, such as alarmed his friends, and
brought down upon him the reproaches of even many who
professed better things, to say nothing of others, he spread
the truth of what he believed to be the power of God unto
salvation. His brother Charles resisted for a time, but at
last yielded the point, confessed himself without God and
ORIGIN OF METHODIST SOCIETIES. 27

without hope in the world, and earnestly sought redemption
in the blood of the Lamb, even the forgiveness of sins.
‘May 21st,” says Mr. Moore, “he waked in hope and
expectation of soon attaining the object of his wishes. At
nine o’clock his brother and some friends came in, and sung
a hymn. When they left, he betook himself to prayer.
Soon afterwards, a person came and said in a very solemn
manner, ‘ Believe in the name of Jesus of Nazareth, and
thou shalt be healed of all thine infirmities.” The words
went through his heart, and animated him with confidence.
He looked into the Scriptures, and read, ‘ Now, Lord, what
is my hope? truly, my hope is even in thee.’ He then cast
his eyes on these words, ‘ He hath put a new song into my
mouth, even a thanksgiving unto our God; many shall see
it and fear, and put their trust in the Lord.’ Afterwards
he opened upon Isaiah xl. 1, ‘Comfort ye, comfort ye my
people, saith your God; speak ye comfortably to Jerusalem,
and cry unto her that her warfare is accomplished, that her
iniquity is pardoned, for she hath received of the Lord’s
hand double for all her sins.” In reading these passages of
Scripture he was enabled to view Christ as ‘ set forth to be
a propitiation for his sins, through faith in his blood, and
received, to his unspeakable comfort, that peace and rest in
God which he had so earnestly sought.

“ The next morning he waked with a sense of the Divine
goodness and protection, and rejoiced in reading the 107th
Psalm, so nobly descriptive, he observes, of what God had
done for his soul. Yet he had no self-confidence. ‘ This
day,’ says he, ‘I had a humbling view of my own weakness,
but was enabled to contemplate “Christ in his power to save
to the uttermost all those who come unto God by him.”’”

Though Mr. John Wesley had not yet realized the fulness
of what he was urging upon the acceptance of others, he was
28 COMPENDIUM OF METHODISM.

still panting after it. May 24th, about five in the morning,
according to his own account, he opened his Testament on
these words, “ There are given unto us exceeding great and
precious Eres that by these ye might be partakers of the
divine nature.” Just as I went out,” says he, “ I opened
it again on these words, ‘ Thou art not far from the kingdom
of God.’ In the afternoon I was asked to go to St. Paul’s.
The anthem was, ‘ Out of the deep have I called unto thee,
O, Lord; Lord, hear my voice. 0, let thine ears consider
well the voice of my complaint. If thou, Lord, wilt be
extreme to mark what is done amiss, O, Lord, who may abide
it! But there is mercy with thee, therefore thou shalt be
feared. O, Isracl, trust in the Lord; for with the Lord
there is mercy, and with him is plenteous redemption: and
he shall redeem Israel from all his sins.’

“In the evening I went very unwillingly to a society in
Aldersgate street, where one was reading Luther’s Preface
to the Epistle to the Romans. About a quarter before nine,
while he was describing the change which God works in the
heart through faith in Christ, I felt my heart strangely
warmed. I felt I did trust in Christ, Christ alone, for
salvation; and an assurance was given me that he had
taken away my sins, even mine, and saved me from the law
of sin and death.”

This was the crisis toward which God had been drawing
him for years— the luminous point he must reach to be
properly endowed for his high calling. It was indispensable
for him to know the things whereof he affirmed. ‘This reve-
lation of God to his soul assured him that what he had
believed was the truth as it is in Jesus, and enabled him to
declare it with a degree of confidence he never had done
before. It revealed to him the nature and evidences of
religion with the clearness of light, and gave him the power
ORIGIN OF METHODIST SOCIETIES. 29

of patient endurance in well doing that was necessary to
the position which he was to occupy.

Witnesses to the truth of instantaneous justification by
faith had now become sufficiently numerous to show that it
was no cunningly devised fable. The line of demarcation
between the Wesleys and other clergy was distinctly drawn,
the point of attainment in religious experience defined, and
the standard of genuine religion established. Following the
instincts of their new state, no less than the dictates of a
sound policy, they had already organized themselves into
a society for mutual improvement, and agreed to these
regulations : —

“1. That they would meet together once “a week, to
‘confess their faults one to another, and pray one for
‘another, that they might be healed.’

“© 2. That the persons so mecting should be divided into
several bands, or little companies, none of them consisting
of fewer than five, or more than ten persons.

“3, That every one, in order, should speak as freely,
plainly, and concisely as he could, the real state of his heart,
with his several temptations and deliverances since the last
time of meeting.

“4, That all the bands should have a conference at eight
every Wednesday evening, begun and ended with singing
and prayer.

“5, That any who desire to be admitted into this society
should be asked, What are your reasons for desiring this?
Will you be entirely open, using no kind of reserve? Have
you any objection to any of our orders ?

“6, That when any new member was proposed, every one
present should speak clearly and freely whatever objection
he might have to him.

3* “
30 COMPENDIUM OF METHODISM.

“7, That those against whom no reasonable objection
appeared, should be, in order for their trial, formed into one
or more district bands, and some person agreed on to assist
them.

“8. That after two months’ trial, if no objection then
appeared, they should be admitted into the society.

“9, That every fourth Saturday should be observed as a
day of general intercession.

“10. That on the Sunday sever-night following, there
should be a general love-feast, from seven till ten in the
evening.

“11. That no particular member should be allowed to
act in any thing contrary to any order of the society ; and
that if any persons, after being therein admonished, should
not conform thereto, they should not longer be esteemed as
members.”

This took place in London, May ist, 1738, and has been
regarded the origin of Methodism. Using the term in one
very common sense of it, this is a mistake; but if it be
used to designate existing Methodist societies, it is no doubt
true. Mr. Wesley refers its origin to three distinct periods.
He says, “‘ The first rise of Methodism was in November,
1729, when four of us met together at Oxford. The second
was at Savannah, in April, 1736, when twenty or thirty
persons met at my house. The last was at London, on this
day, [May 1, 1738,] when forty or fifty of us agreed to meet
together every Wednesday evening, in order to free conver-
sation, begun and ended with singing and prayer.” The
reader can place the origin to suit his own judgment. But
if we mistake not, place it where he will, he will recognize

God as its author; his glory, and the best good of man, its
tendency and aim.
CHAPTER II.

EARLY PROGRESS OF METHODISM, GIVING THE ORIGIN OF
SEVERAL OF ITS PECULIARITIES.

Tue Wesleys were now objects of special attention.
They had been generally considered ‘“ over-much righteous ”
for several years, though they had not entirely broken loose
from the prevailing errors of their times. But now that
they had imbibed sentiments which, if true, involved
nearly the whole church in condemnation — branded their
righteousness as “filthy rags,” and their long cherished
hopes as vain and deceptive, they were supposed to be crazy.
And the more so, because they professed to have demon-
strated the truth of their doctrine by a joyful experience of
its provisions in their own souls. Men care little about cold
opinions, but, as one writer observes, “ speak of faith in such
a manner as makes Christ a saviour to the utmost, a most
universal help and refuge ; in such a manner as takes away
glorying, but adds happiness to wretched man; as discovers
a greater pollution in the best of us than we could before
acknowledge, but brings a greater deliverance from it than
we could before expect; if any one offers to talk at this
rate, he shall be heard with the same abhorrence as if he
was going to rob mankind of their salvation, their Mediator,
or their hopes of forgiveness.”

But nothing moved them. Mr. John, Wesley soon took a
tour in Germany, for the confirmation of his faith by inter-

al
82 COMPENDIUM OF METHODISM.

course with the Moravians, to whom he was much indebted
already ; while his brother Charles contended earnestly for
the faith among formalists at home. Both obtained the
object of their earnest desire, viz.: clearer views and deeper
experience. And they were not without success in bringing
some into the same blessed state. Their word was accom-
panied by divine power. The utterance of a few simple
truths, whether from the Bible, or personal experience, was
like fire, “‘and like a hammer that breaketh the rock in
pieces.” Professional men, full of pride and conceit,
became as little children.

Mr. Wesley had been refused to preach in many of the
churches of London some time before, but now more
especially. He therefore preached as the providence of
God opened his way. ‘In several places, while he was
expounding the Scriptures, many persons trembled and fell
down before him. Some cried aloud, and others appeared
convulsed as in the agonies of death. Many of these were
afterwards eminent professors of the holiness and happiness
of religion, and declared they had at the time such a deep
sense of the nature of sin, and of the just wages of it, that
they were constrained to cry aloud for the disquietude of
their heart.”” Writing to a friend, Oct. 14th of the year of
his conversion, he remarked : —

“Though my brother and I are not permitted to preach
in most of the churches in London, yet, thanks be to God,
there are others left, wherein we have liberty to speak the
truth as itisin Jesus. © * * Nor hath he left himself
without witnesses of his grace and truth. Ten ministers I
know now in England, who lay the right foundation, ‘ The
blood of Christ cleanseth us from all sin. Over and above
whom I have found one Anabaptist, and one, if not two, of
the teachers among the Presbyterians here, who, I hope,
PROGRESS OF METHODISM. 33

love the Lord Jesus Christ in sincerity, and teach the way
of God in truth.”

This was encouraging, but still the way of these good
men was hedyed up. What could they do? Various plang
were suggested, but they seemed to look more to this world
than to the next, and were therefore rejected. Mr. White-
field had now returned from America, and united with the
brothers in the work of God. But were could he preach ?
Not in the churches, for they were closed; not in private
dwellings, for they were too small. Hence he betook himself
to the fields and highways, and thus attracted thousands to
hear the gospel who would not have gone to the churches had
they been open. Mr. Wesley hesitated a little at this seem-
ing irregularity, but when he came to consider the example
of Christ, and that he was excluded from the churches,
““T submitted,” says he, “to be yet more vile, and pro-
claimed in the highways the glad tidings of salvation, speak-
ing from a little eminence in a ground adjoining to the city
[Bristol] to about three thousand people.”? He did not choose
this position; he was rather averse to it; but he accepted
it as the best that offered to preach Christ and save souls,
And God evidently approved, for “‘ many who had set all
laws, human and divine, at defiance, and were utterly with-
out God in the world, now fell before the majesty of heaven,
and acknowledged that ‘a prophet was sent among them.’
Cries and tears on every hand frequently drowned his
voice, while many exclaimed, in the bitterness of their soul,
* What must I do to be saved?’ Not a few of these were
soon ‘ filled with peace and joy in believing,’ and evidenced
that the work was really of God, by holy, happy, and
unblamable walking before him. Blasphemies were now
turned to praise, and the voice of joy and gladness was
found where wickedness and misery reigned before.’
84 COMPENDIUM OF METHODISM.

The result of this new measure was the formation of a
society in Bristol like the one in London. The object of
their association was to build each other up in the faith of
‘Christ, in order to which. they agreed to meet together.
But here was a difficulty, they had no place sufficiently large
to accommodate them. This suggested the idea of building
aroom. This having expanded into a plan of a house to
accommodate such as wished to be present at the preaching,
as well as the society meetings, the corner-stone of the first
Methodist meeting-house the world ever saw was laid on
Saturday, May 12th, 1739.

The peculiar settlement of this house, and the circum-
stances which led to it, and justified it, explam a feature in
Methodist economy that has not been well understood. We
will give Mr. Wesley’s account of the matter in his own
words: “TI had not at first,” says he, “the least apprehen-
sion or design of being personally engaged either in the
expense of the work, or in the direction of it; having
appointed eleven feoffees, on whom I supposed these burdens
would fall, of course. But I quickly found my mistake:
first, with regard to the expense; for the whole undertaking
must have stood still had not I immediately taken upon
myself the payment of all the workmen; so that before I
knew where I was I had contracted a debt of more than a
hundred and fifty pounds; and this I was to discharge how
I could, the subscriptions of both societies not amounting to
one-quarter of the sum. And as to the direction of the
work, I presently received letters from my friends in
London, Mr. Whitefield in particular, backed with a message
by one just come from thence, that neither he nor they
would have any thing to do with the building, nor contribute
any thing towards it, unless I would instantly discharge all
feoffees, and do every thing in my own name. Many reasons
PROGRESS OF METHODISM. 35

they gave for this; but one was enough, viz.: ‘That such
feoffees would always have it in their power to control me,
and, if I preached not as they liked, to turn me out of the
room I had built.’ I accordingly yielded to their advice,
and, calling. all the feoffees together, cancelled [no man
opposing] the instruments made before, and took the whole
management into my own hands. Money, it is true, I had
not, nor any human prospect or probability of procuring
it. But I knew ‘the earth is the Lord’s and the fulness
thereof,’ and in his name set out, nothing doubting.”

From this time the work of God spread in every direction,
triumphing over the prejudices and opposition of men of
various ranks and conditions, and effecting such results on
the hearts and lives of many as had never been seen before ;
and societies were formed in many places. Says Mr. Wesley:
“Such a work this hath been in many respects as neither
we nor our fathers had known. Not a few whose sins were
of the most flagrant kind, drunkards, swearers, thieves,
whoremongers, adulterers, have been brought from darkness
unto light, and from the power of Satan unto God. Many
of these were rooted in their wickedness, having long gloried
in their shame, perhaps for a course of many years, yea,
even to hoary hairs. Many had not so much as a rational
faith, bemg Jews, Arians, Deists, or Atheists. Nor has
God only made bare his arm in these last days in behalf of
open publicans and sinners, but many of the Pharisees also
have believed on him ; of the righteous, that seemed to need
no repentance ; and having received the sentence of death
in themselves, have then heard the voice that raiseth the
dead; have been made partakers of an inward, vital religion,
even righteousness, peace and joy in the Holy Ghost.

“The manner wherein God hath wrought this work is as
strange as the work itself. In any particular soul it has
36 COMPENDIUM OF METHODISM.

generally, if not always, been wrought in one moment. As
the lightning shineth from heaven, so was the coming of the
Son of Man, either to bring peace or a sword; either to
wound or to heal; either to convince of sin, or to give
remission of sins in his blood. And the other cireumstances
attending it have been equally remote from what human
wisdom would have expected. So true is that word, ‘My
ways are not as your ways, nor my thoughts as your
thoughts.’ These extraordinary circumstances seem to have
been designed by God for the further manifestation of his
work, to cause his power to be known, and to awaken the
attention of a drowsy world.”

Not satisfied to confine the gospel within the limits of his
own country, Mr. Wesley visited Wales, where, finding the
churches shut against him, as at home, he preached Jesus
in the streets and private dwellings with his usual power,
and many were converted, and united together to run the
race set before them.

By this time Mr. Charles Wesley had overcome his
scruples about preaching out of church, and had joined with
his brother and Mr. Whitefield in calling after sinners in the
highways and hedges. But he was not a little annoyed by
the attempt of a layman, a Mr. Bowers, to speak after he
had closed, which was so palpable a breach of church order
that both he and Mr. Whitefield declared against it. The
necessity of such efforts had not yet appeared, nor had these
men of God become so weaned from their church notions
as to countenance the movement in any event not involving
the command of God. This was the first attempt at lay
preaching among them, and it met with so much opposition
that Bowers soon confessed his errors and acquiesced in the
judgment of his superiors. But the spirit that throbbed in
his bosom was destined to speak out.
PROGRESS OF METHODISM. 87

About this time the society in London fell into dangerous
errors, by means of the Moravians, with whom they were
intimately connected. This led to an able discussion of the
points of difference, and finally to the division of the society,
and the séparation of Mr. Wesley from the Moravian body.
These differences, together with the multiplication of societies,
suggested the importance of having some definite basis of
union ; which, while it should invite all serious persons to
the highest privileges of the gospel, would authorize the
pastors of the flock to eject such from their fellowship as
should prove themselves unworthy of confidence. This
necessity was supplied by the adoption of that most excel-
lent code in our Discipline, entitled, “ The General Rules of
our United Societies.” [See Dis., p. 19.

Things now seemed to be settling into a more systematic
and permanent state. The Wesleys were seeing eye to eye
as they had not always done. Mr. Whitefield, and various
others of the regular clergy, were with them in spirit and in
effort, as far as it was practicable in their different circum-
stances ; and other appearances were flattering. But no
slight shade was soon cast over their prospects by an occur-
rence the least anticipated. Mr. Whitefield departed from
the faith. Having made a second tour in America, and
been cordially received by many of the Calvinistic clergy,
who held almost the entire religious influence in the northern
States at the time, he had been induced to read their
writings and adopt their creed. The consequence was just
what might have been expected, viz.: debate and alienation.
It is impossible for men to avoid being influenced by their
opinions. Having embraced Calvinism, how could he’
codperate with Mr. Wesley as before? His new opinions
positively forbade it. He could avoid controversy, and he
did so, to considerable extent. But his friends and sympa-

4
88 COMPENDIUM OF METHODISM.

thizers felt it their duty to explode the Arminian heresy, as
Methodism was called, and they were not always scrupulous
about the means they employed to do it.

Says Mr. Moore: “The disturbance which this opinion
occasioned at Bristol, and the parts adjacent, was not so
soon or so easily quieted. Mr. Wesley had permitted an
excellent young man, Mr. Cemnick, afterwards a minister of
the Moravian Church, to pray with and exhort the society
at Kingsword, as well as to superintend the school during
his absence. Mr. Cennick now embraced the doctrine of
the decrees ; and soon after seems to have lost all love and
respect for his former friend, speaking against him and his
doctrine with much contempt and bitterness. The conse-
quence was that, after some fruitless efforts to heal the
breach, Mr. Cennick departed, and carried off with him
about jifty of the society, whom he formed into a separate
connection. Mr. Wesley mourned over this young man
in such a manner as evinced that he held him in high
esteem.”

Fearing nothing for the cause, and especially from con-
tention, all things being ordained from everlasting, those
who sympathized with Mr. Whitefield improved every oppor-
tunity to make converts to their new opinions. ‘This
occasioned no little disquietude. If the doctrines of White-
field and his followers were true, Methodism must be false.
Being diametrically opposed to each other at the same point,
both could not be true.

To meet the emergency, Mr. Wesley printed a sermon
on Predestination, exposing the absurdity of the particular
‘views contended for by the Calvinists. This gave consid-
erable offence, and led to a separation of the two parties,
an event much to be regretted in many respects; but which,
considering the doctrinal differences existing among them,
PROGRESS OF METHODISM. 89

was indispensable to the success of either. The truth is,
the two systems are antagonistic to each other. It is not
possible to harmonize them. One of them is essentially
false, and cannot codperate with the other without creating
a controversy. This is true, whether we look at the subject
in the light of facts, philosophy, or religion. And hence
we regard all attempts to effect an amalgamation of
religious elements, thus radically discordant, as worse than
in vain. The best, we believe, that can be done in such
cases, is what Wesley and Whitefield (bating the use of
some few emphatic expressions) did, viz.: to separate, and
work out their respective systems with all possible energy ;
but still, so to love each other as Christians, and the cause
of God, as to rejoice in each other’s success in winning
souls to Christ, and contribute to each other’s comfort and
efficiency as far as practicable without impairing his own.

This these two men of God did in a high degree. ‘True,
they spake very, perhaps too plainly to each other, in a few
letters that passed between them ; but, after all, they loved
as brethren; and Mr. Wesley closed the controversy by
saying, “‘ How easy it were for me to hit many other palpa-
ble blots, in that which you call au answer to my sermon!
And how above measure contemptible would you then appear
to all men, either of sense or learning? But I spare you;
mine hand shall not be upon you. The Lord be judge
between me and thee! The general tenor both of my
public and private exhortations, when I touch thereon at all,
as even my enemies know, if they would testify, is, ‘ Spare
the young man, even Absalom, for my sake.’ ”’

How kindly these remarks were received is indicated by
the following words, in a letter from Mr. Whitefield, written
some months after: “I long to hear from you, and write
this hoping to have an answer. I rejoice to hear the Lord
40 COMPENDIUM OF METHODISM.

blesses your labors. May you be blessed in bringing souls
to Christ more and more! I believe we shall go on best
when we only preach the simple gospel, and do not interfere
with each other’s plan. * * * Brother Charles has
been pleased to come and see me twice. Behold, what a
happy thing it is for brethren to dwell together in unity!
That the whole Christian world may all become of one heart
and one mind; and that we, in particular, though differing
in judgment, may be examples of mutual, fervent, undis-
sembled affection, is the hearty prayer of, reverend and dear
sir, your most affectionate, though most unworthy, younger
brother in the kingdom and patience of Jesus.” This letter
was answered in the same brotherly spirit, and the mutual
regard of these excellent men suffered no diminution to the
last. So that Mr. Whitefield found it in his heart to record
in his last will and testament, “‘I leave a mourning ring to
my honored and dear friends, and distinguished fellow
laborers, the Rev. Messrs. John and Charles Wesley, in
token of my indissoluble union with them, in heart and
Christian affection, notwithstandmg our difference in judg-
ment about some particular points of doctrine.” Under the
impulse of the same feeling, he often expressed a wish to
have Mr. Wesley preach his funeral sermon, should he die
first, which he did, and in which he gave a full proof of
profound love for the partner of his youthful conflicts.
Another necessity to be provided for, arising from the
growing state of the societies, was the increasing demand
for laborers. Mr. Wesley’s desire was that the established
clergy should watch over such as he and his associates had
brought to repentance, and encourage them in faith and
practice, as their spiritual interests required. But they did
no such thing. ‘They conducted towards them, in most
cases, more like wolves than shepherds, ridiculing their
PROGRESS OF METHODISM. 41

religion, repelling them from the Lord’s- table, and other-
wise hindering rather than helping them. The result was,
many turned back to the world, and plunged into sin, as
their legal pastors had taught them.

How to remedy this difficulty was a question. Every
society needed a pastor; but the pastors were few, and
these must travel all over the kingdom. This suggested the
selection of some one from among themselves, of deep piety,
and sound judgment in divine things, and request him to
meet the others and confirm them, by reading, conversa-
tion, and prayer, as he might be able. No other plan
seemed at all practicable, and this would not always serve
well, for the want of the right style of men, as we have
seen in the case of Mr. Cennick, who was one of the first
appointed to this office, and the very first to divide the
society and set up an independent meeting.

The society in London had suffered much by false teach-
ing, and been considerably scattered. Therefore, as Mr.
Wesley was about to leave the city, he appointed a young
man, a Mr. Maxfield, whom he considered sound in the
faith, to meet it at the usual times, and, by such means as
were suitable for a layman, te encourage the members to
stand forth in the liberty wherewith Christ had made them
free. Being fervent in spirit, and mighty in the Scriptures,
he pleased and profited the people greatly, and demon-
strated the wisdom of the lay pastorate involved in this novel
scheme.

But Providence had designs beyond the mere establish
ment of the little flock. The talent and energy of Maxfield
attracted many to his meetings, whose attention indicated
that they were a people prepared for the Lord. This led
him a little further than he at first designed, or than was
consistent with the prevailing notions of church order at that

4*
42 COMPENDIUM OF METHODISM.

time. He began to preach. But notwithstanding it was
not quite orderly, the Lord blessed the effort, and many
were deeply awakened and brought to the joyful knowledge
of the truth. This, however, did not justify the “irregu-
larity” in the esteem of some. ‘There are individuals in
most places who hold church order above every other con-
sideration. God must work by their rules, and sinners be
converted in their way, or there will be trouble. So it was
in this case. While not afew rejoiced in the glorious results
of this strange innovation, many trembled for the honor of
the priestly office, and complaint was rife on all sides. Mr.
Wesley, being directly informed of the disorder, hastened
to London to arrest it. But before he came to the imme-
diate agent of the trouble, the timely advice of his ever
considerate and pious mother moderated his displeasure, and
suggested the propriety of an examination, which at first
was not thought necessary. Seeing, on his arrival, that
something troubled him, she inquired what it was; to which
he abruptly replied, “ Thomas Maxfield has turned preacher,
I find.’ Looking him attentively in the face, “John,”
said she, ‘‘ you know what my sentiments have been. You
cannot suspect me of favoring readily any thing of this
kind. But take care what you do with respect to that
young man, for he is as surely called of God to preach as
you are. Examine what have been the fruits of his preach-
ing, and hear him for yourself.’”’? He did so, and was con-
strained to say, “It is the Lord. Let him do what seemeth
to him good.”

“In other places, also,” says the biographer of Mr.
Wesley, ‘‘the same assistance was afforded.” But he
submitted to it with reluctance. His high church princi-
ples stood in his way. But, such effects were produced, he
frequently found himself in the condition of Peter, who,
PROGRESS OF METHODISM. 438

being questioned in a matter somewhat similar, could only
relate the fact, and say, “ What was I, that I could with-
stand God.”

‘But the Lord was about to show him greater things
than these. An honest man, a mason, of Bristol, in York-
shire, whose name was John Nelson, coming up to London
to work at his trade, heard that word which he found to
be the ‘power of God unto salvation.’ Nelson had full
business in London, and large wages. But from the time
of making his peace with God it was continually on his
mind that he must return to his native place. He did so
about Christmas, in the year 1740. His relations and
acquaintances soon began to inquire ‘ what he thought of
this new faith? And whether he believed there was any
such thing as a man’s knowing that his sins were forgiven?’
John told them, point blank, ‘that this new faith, as they
called it, was the old faith of the gospel; and that he him-
self was as sure that his sins were forgiven as he could be
of the shining of the sun.’ This was soon noised abroad,
and more and more came to inquire concerning these strange
things. Some put him upon the proofs of the great truths
which such inquiries naturally led him to mention. And
thus he was brought unawares to quote, explain, compare,
and enforce several parts of Scripture. This he did, at
first setting in his house, till the company increased so that
the house could not contain them. Then he stood at the
door, which he was commonly obliged to do in the evening,
as soon as he came from work. God immediately set his
seal to what was spoken ; and several believed, and there-
fore declared that God was merciful also to their
unrighteousness, and had forgiven all their sins.

“‘ Here was a preacher, and a large congregation, many

.
44 COMPENDIUM OF METHODISM.

of whom were happy partakers of the faith of the gospel,
raised up without the direct interference of Mr. Wesley.
He therefore now fully acquiesced in the order of God, and
rejoiced that the thoughts of God were not as his thoughts.”

Thus we have the origin of lay preaching, to which
Methodism, under God, is so much indebted. Who that is
not blinded by Popish nations of apostolic succession, can
fail to see that it was a divine conception, and owes its
existence to the direct appointment of Providence! Though
the ministry has greatly increased since, it has not yet
superseded the necessity of this appliance, because the
people have increased also, and, after all, there are fields of
ministerial usefulness to be occupied that it is not in the
power of the regular clergy to supply. But more of this
hereafter.

This new development introduced Mr. Wesley to York-
shire, where he labored much, and where religion has taken
deeper root than in almost any other part of England.
And it opened the way to other fields, and so the work of
God spread; but not without other difficulties than those
already mentioned. Since Mr. Wesley’s separation from
the Moravians, some of his old friends had left him and gone
over to them; but what was most painful of all, his brother
Charles manifested strong tendencies in the same direction.
This was a trying circumstance. But siill he trusted in the
Lord, having no separate interest to promote, and wrote his
brother a pathetic letter, in which we find these words:
“QO! wy brother, my soul is grieved for you; the poison is
in you; fair words have stolen away your heart. ‘No
English man or woman is, like the Moravians!’ So the
matter is come to a fair issue. Five of us did stand together
a few months since, but two are gore to the right hand,
PROGRESS OF METHODISM. 45

(Hutchins and Cennick,) and two more to the left, (Mr.
Hall and you.) Lord, if it be thy gospel which I preach,
arise and maintain thine own cause.”

This letter took effect, and brought his brother more fully
into union with himself and into the itinerant work. He
immediately proceeded to Oxford, and from thence to
Gloucester, and elsewhere, preaching Jesus in various
places, but chiefly in the highways and hedges, from White-
field’s pulpit—the stone wall; and thousands flocked to
hear him, upon whom God wrought with power. Convic-
tions were often quick and distressing, and conversions
sudden and clear as the meridian sun. ‘To show that God
is no respecter of person or rank, the work extended to all
grades of society, if we except those of the highest fashion
and folly, who generally avoid the gospel altogether. The
poor colliers especially drank deep at the fountain of life,
and manifested the most astonishing improvement that
grace ever produced. June 22d, says Mr. Wesley: “I
went again to learn Christ among our colliers, and drink
into their spirit. We rejoiced for the consolation. God
knows their poverty ; but they are rich, and daily entering
into his rest. They do not hold it necessary to deny weak
faith in order to get strong. Their souls truly wait upon
God in his ordimances. Ye many masters, come learn
Christ of these outcasts; for know that, except ye be con-
verted and become like these little children, ye cannot enter
into the kingdom of heaven.”

The new religion also gave its subjects wonderful victory
over death. Speaking of a sister Hooper, says Mr. Wesley:
“T asked her whether she was not in great pain? ‘ Yes,’
she answered, ‘but in greater joy. I would not be without
either.” ‘But do you not prefer either life or death?’
She replied, ‘ All is alike to me; let Christ choose; I have
46 COMPENDIUM OF METHODISM.

no will of my own.’ I spoke with her physician, who said
he had little hope of her recovery; ‘ only,’ he added, ‘ she
has no dread upon her spirits, which is generally the worst
symptom. Most people die for fear of dying; but I never
met with such people as yours. They are none of them
afraid of death; but calm, and patient, and resigned to the
last.’ ”’

The glorious effects of these itinerant labors extorted con-
cessions from Dr. Whitehead which his prejudices would
not have allowed under ordinary circumstances. He
observes : —

“Viewing itinerant preaching in this light, we see its
importance, and must acknowledge that the authors of it
deserve great praise; especially as they introduced it by
their own example, under great difficulties and hardships.
Their prospects in life, from their learning, their abilities,
and their rank in society, were all sacrificed to the plan of
itinerancy. They had every thing to lose by it, reputation,
health, and the esteem of their friends; and nothing in this
world to gain, but great bodily fatigue, ill usage from the
mob, and general contempt. And as only three persons
united together in the plan, they could not expect to form
any extensive or permanent establishment. It is evident
from their writings that these three servants of God did not
look to any distant consequences of their proceedings.
They contented themselves with doing as much good as
possible in the way which opened before them; and they
truly labored also for theiz own continuance in the faith,
knowing that unfaithfulness to their calling would impair,
and in the issue destroy it.”

This brings us to consider another necessity of the cause
and its supply. Mr. Wesley had been induced to form his
followers into societies, from observing that where they were
PROGRESS OF METHODISM. AT

not thus formed they soon relapsed into their former habits;
and the experiment showed the wisdom of the measure. A
little reflection also convinced him that this was the very
course pursued from the beginning of Christianity. He had
been constrained to preach in the highways, and other
unconsecrated places, by the closing of the churches against
him, and he had felt compelled to allow pious laymen to
exhort, and even preach, by the refusal of the regular
clergy to do their duty and watch over the souls of inquirers,
and give them such instructions as they needed.

But still there were frequent defections which brought
great scandal upon the cause, and yet no remedy appeared.
“ At length,” Mr. Wesley remarks, “‘while we were think-
ing of quite another thing, we struck upon a method for
which we have cause to bless God ever since. I was talking
with several of the society in Bristol concerning the means
of paying the debts there; when one stood up and said,
‘Let every member of the society give a penny a week till
all are paid.’ Another answered, ‘But many are poor and
cannot afford to do it.” ‘Then,’ said he, ‘put eleven of the
poorest with me, and if they can give any thing, well. I
will call on them weekly, and if they can give nothing, I
will give for them as well as for myself. And each of you
can call on eleven of your neighbors weekly ; receive what
they give, and make up what is wanting.’ It was done.
In a while some of these informed me, ‘they found such
and such a one did not live as he ought.’ It struck me
immediately, ‘this is the thing, the very thing we have
wanted so long.’ I called together all the leaders of the
classes, [so they called the collectors,] and desired that
each would make a particular inquiry into the behavior of
those whom he saw weekly. They didso. Many disorderly
walkers were detected. Some turned from the evil of their
48 COMPENDIUM OF METHODISM.

ways. Some were put away from us. Many saw it with
fear, and rejoiced unto God with reverence.”

The same arrangement was soon adopted in London, and
in all the other societies, with the happiest effect. Hach
leader was required to see every member of his class once a
week, at least, to inquire after the prosperity of their souls ;
to advise, reprove, or exhort, as it was found necessary; to
receive what they were disposed to give for the relief of
the poor; and to meet the minister, and stewards, &c., as at
the present time. This arrangement, we believe, has never
been abrogated in any branch of the Methodist family, and
it is to be hoped that it never will be. But at first the
leaders visited the members at their own houses. This was
soon found to be very inconvenient, and in some cases
impracticable. Hence it was agreed that the members of
each class should meet together once a week, and the leader
was required to visit only those who might be absent. So
much for the history of our classes.

About this time intelligence reached Mr. Wesley that the
brethren at Kingswood had fallen into the practice of occa
sionally spending the greater part of the night in prayer
and praise. At the same time he was advised to put an
end to it, as a disorder that could not be tolerated without
danger to the cause. But the fact that it was a new
measure was not sufficient to satisfy him that it might not
be right and useful, nor the other fact that it was opposed.
He took time, therefore, to “ weigh the thing thoroughly,”
and finding a practice among the early Christians of much
the same character, he could not persuade himself to forbid
it. For the sake of obtaining fuller information as to the
meetings themselves, he sent word to the watching brethren
that he would watch with them on the Friday nearest the
full moon. He did so, preaching at eight or nine, and con-

”
PROGRESS OF METHODISM. 49

tinuing the exercises a little beyond midnight, praying and
praising God amid a throng of spectators. The effect was
good. God so wrought by this means that it was introduced
in other places, and continued once a month for a long time.
Some of the opposers thought the effect attributable to the
novelty of the thing, or, perhaps, to the silence of the night,
to which Mr. Wesley wisely replied, “I am not careful to
answer in this matter. Be itso. However, the impression
then made on many souls has never since been effaced.
Now, allowing that God did make use of either the novelty
or any other indifferent circumstance, in order to bring
sinners to repentance, yet they are brought; and herein let
us rejoice together.”

Thus, our watch meetings originated, like lay preaching,
in what was regarded the excessive zeal of individuals; °
and though by no means as serviceable to the cause, they
have no doubt proved an efficient auxiliary in saving souls
from death.

“It was about this time also that another custom was
started, viz.: the giving of quarterly tickets to the faithful
of the flock. It happened on this wise: as the society
increased, Mr. Wesley saw the necessity of greater care to
separate the precious from the vile; and determined to con-
verse with each member once in three months personally.
In carrying this purpose into effect, it occurred that it
might be well for him to give such as he found walking in
the truth some testimonial of character and connection with
the society. For this purpose he prepared a ticket, which,
being publicly explained, had all the form of a full length
recommendation. Those who bore these tessera, as the
ancients called them, were acknowledged by their brethren
of other societies, and received with cordiality. They also
found ready access to all the society meetings; while those

; 5
50 COMPENDIUM OF METHODISM.

whose conduct had been such as to render them unworthy of
receiving the quarterly tickets were excluded.

The practice thus started has been of excellent service in
more ways than one. Though it has not been rigidly carried
out, particularly in this country, it is nevertheless among
our regulations, and will vary in its application and utility
just as the ministry varies in its pastoral fidelity. .Originat-
ing in an effort to be more critical in watching over the
flock, and defending it from the, corrupting influence of
unworthy characters, it will always be found useful in the
execution of this holy design.

The same grand pursuit suggested the- band meetings
also. Many were anxious for a more intimate union. They
had conflicts it would not be proper to detail in a promis-
cuous society, but in relation to which they needed counsel
no less than on other points. ‘In compliance with their
desire,” says Mr. Wesley, ‘I divided them into smaller
companies ; putting the married or single men, and married
or single women, together. In order to increase in them a
grateful sense of all the mercies of the Lord, I desired that
one evening in a quarter they should all come together, that
we might ‘ cat bread’ (as the ancient Christians did) with
gladness and singleness of heart.’ This was the origin of
our love feasts, of the nature and influence of which we
shall speak more particularly in another place.

Thus we see that these peculiarities of Methodism were of
providential origin, springing out of the spiritual necessities
of the pious, and of perishing sinners. There seems to
have been no planning, no human ingenuity, no speculation.
Mr. Wesley’s plans were the plans of the Episcopal Church.
He knew no other, he wanted no other, till the neccssity
appeared, and the measure stood up before him like a real
presence ; and then he adopted it for the sake of the cause,
PROGRESS OF METHODISM. 51

though in doing so he had to depart from a long cherished
system of operations, to which he had adhered with unde-
viating tenacity.

Mr. Wesley had now a number of helpers after his own
heart; besides many class and band leaders, whose services
were indispensable to his benevolent designs. The preach-
ing of the word was with power. It was generally extem-
poraneous, and directly adapted to the circumstances of the
people, as the sermons of other clergy were not. The
hearers, even the low and despised, listened with astonish-
ment, and, regarding it as a message from God to them,
made haste to “‘ repent and be converted.’’ Several soldiers
of the British army, whom the Holy Spirit had conquered,
going into Germany, began to preach Jesus to the army,
and great was the power of God that attended them.

Mr. Haime, writing to Mr. Wesley, says: ‘We re-
mained in this camp eight days, and then removed toa place
called Arsk. Here I began to speak openly at a small dis-
tance from the camp, just in the middle of the English army.
We sung a hymn, which drew about two hundred soldiers
together, and they all behaved decently. After I had
prayed, I began to exhort them; and, though it rained, very
few went away. Many acknowledged the truth ; in partic-
ular a young man, John Greenwood, who has kept with me
ever since, and whom God has lately been pleased to give
me for a fellow laborer. Our society is now increased to
upwards of two hundred, and the hearers are frequently
more than a thousand; although many say I am mad, and
others have endeavored to incense the field marshal against
us. TI have been sent for and examined several times. But
blessed be God, he has always delivered me.”

One of his hearers, who cried out to his comrades to
“come away, and not hear that fool any longer,” received
52 COMPENDIUM OF METHODISM.

an arrow to his heart, and “ roared out in the bitterness of
his soul,” till God turned his heaviness into joy.

John Evans wrote of this same divine: ‘I believed my-
self a very good Christian till we came to winter quarters,
where I met with John Haime. But I was soon sick of his
company: for he robbed me of my treasure ; he stole away
my gods, telling me I and my works were going to hell
together. This was strong doctrine to me. When the Lord
had opened my eyes, and shown me that ‘by grace we are
saved through faith,’ I began immediately to declare it to
others, though I had not as yet experienced it myself. But
Oct. 22d, as William Clements was at prayer, I felt on a
sudden a great alteration in my soul. My eyes overflowed
with tears of love. I knew I was through Christ reconciled
to God; which inflamed my soul with fervent love to him,
whom I now saw to be my complete Redeemer. O, the
tender care of Almighty God in bringing up his children !”

But it must not be imagined that this growing cause was
not opposed. The spirit that christened its early friends
“ Methodists” at Oxford, found sympathy in other places.
The clergy generally threw themselves directly in the way,
and exerted their influence against it. They had refused
the preachers the use of their pulpits, and otherwise treated
them as heretics and vagabonds. Mr. Wesley had been
denied the privilege of preaching in the church of his native
place, where his father had been rector many years, and
therefore preached on his father’s tombstone to such a con-
gregation as Epworth had never seen. The members in
many places, though correct in life and filled with the spirit,
had been repelled from the sacrament, while infidels, and
swearers, and almost every other kind of carnal and wicked
men, had been admitted without objection. Sermons had
been preached denouncing the whole fraternity as a pestilent
PROGRESS OF METHODISM. 53

concern, that ought not to be tolerated; and from tho
bishops down to their lowest clerical vassals, there was a
hue and cry of hostility, not very dissimilar to that raised
by the Scribes and Pharisees, under the ministrations of
Jesus of Nazareth.

With such an example in the house of God, among the
priests themselves, it was not difficult to predict a storm
from without, which would have no limits, except such as
God might be pleased to interpose. And so it came to pass.
The new sect being every where spoken against by people
of rank and religion, the tools by which they execute their
nefarious and illegal will,— the rabble, — pursued them
from place to place with sword in hand, and, but for the pro-
tection of Omnipotence, would have hurled them to oblivion.

In London, the society was often attacked with showers
of stones; and once an attempt was made to unroof the
Foundry where they were assembled; and for some time
there seemed to be no redress. In the beginning of 1743
Mr. Wesley visited Wednesbury, where, in the course of
three months, so powerful was the work of God, a society
was formed, consisting of some three or four hundred mem-
bers. But Satan came also among them. The minister of
the place, with several justices, stirred up the baser sort of
people to outrages of the grossest kind. ‘Mobs were sum-
moned together by the sound of the horn; men, women,
and children, were abused in the most shocking manner,
being beaten, stoned, and covered with mud. Women in
delicate circumstances were treated in a manner that cannot
be mentioned. In the mean time, their houses were broken
open-by any that pleased, and their goods spoiled or car-
ried away ; some of the owners standing by, but not daring
to oppose, as it would have been at the peril of their lives.”

We have only room to narrate the circumstances of one
5*
54 COMPENDIUM OF METHODISM.

or two mobs, among the hundreds with which the church
was infested in those times. But these sufficiently indicate
the ferocity of the enemies, and the kind intervention of
Divine Providence, to give some idea of what infant Meth-
odism had to withstand, and the help she obtained. We
give the account in Mr. Wesley’s own words. The scene
of the transactions was Wednesbury, where he preached in
the open air, at 12 o’clock. He says: —

“T was writing at Francis Ward’s in the afternoon, when
the cry arose that ‘the mob had beset the house.’ We
prayed that God would disperse them. And it was so; so
that in half an hour not a man was left. I told our
brethren, ‘ Now is the time for us to go;’ but they pressed
me exceedingly to stay. So, that I might not offend them,
I sat down, though I foresaw what would follow. Before
five, the mob surrounded the house again, in greater num-
bers than ever. The cry of one and all was, ‘ Bring out
the minister ; we w7ld have the minister.’ I desired one to
take their captain by the hand and bring him into the
house. After a few sentences interchanged between us,
the lion was become a lamb. I desired him to go-and bring
one or two of the most angry of his companions. He
brought in two who were ready to swallow the ground with
rage ; but in two minutes they were as calm as he. I then
bade them make way, that I might go out among the people.
As soon as I was in the midst of them I called for a chair,
and, standing up, asked, ‘ What do any of you want with
me?’ Some said, ‘We want you to go with us to the
Justice.” I replied, ‘That I will with all my heart!’ I
then spoke a few words, which God applied; so that they
cried out with might and main, ‘The gentleman is an honest
gentleman, and we will spill our blood in his defence!’ I
asked, ‘ Shall we go to the Justice to-night, or in the morn-
PROGRESS OF METHODISM. 55

ing?’ Most of them cried, ‘To-night! tonight!’ On
which, I went before, and two or three hundred followed.

“ The night came before we had walked a mile, together
with heavy rain. However, on we went to Bentley Hall,
two miles from Wednesbury. One or two ran before, to tell
Mr. Lane, ‘they had brought Mr. Wesley before his
worship.’ Mr. Lane replied, ‘ What have I to do with Mr.
Wesley? Go and carry him back again.’ By this time
the main body came up, and began knocking at the door.
A servant told them, ‘Mr. Lane was in bed.’ His son
followed, and asked, ‘ what was the matter?’ One replied,
‘Why, an’t please you, they sing psalms all day; nay, and
make folks rise at five in the morning. And what would
your worship advise us todo?’ ‘To go home,’ said Mr.
Lane, ‘ and be quiet.’

“‘ Here they were ata full stop, till one advised ‘to go
to Justice Persehouse, at Walsal.’? All agreed to this. So
we hastened on, and about seven came to his house. But
Mr. Persehouse likewise sent word that ‘he was in bed.’
Now they were at a stand again; but at last they all
thought it the wisest course to make the best of their way
home. About fifty of them undertook to convoy me. But
we had not gone a hundred yards when the mob of Walsal
came pouring in like a flood, and bore down all before them.
The Darlaston mob made what defence they could; but
they were weary, as well as outnumbered. So that, in a
short time, many being knocked down, the rest ran away,
and left me in their hands.

“To attempt speaking was vain; for the noise on every
side was like the roaring of the sea. So they dragged me
along till we came to the town; where, seeing the door of a
large house open, I attempted to go in; but a man, catch-
ing me by the hair, pulled me back into the middle of the
56 COMPENDIUM OF METHODISM.

mob. They made no more stop till they had carried me
through the main street. I continued speaking all the time
to those within hearing, feeling no pain or weariness. At
the west end of the town, seeing a door half open, I made
towards it, and would have gone in; but a gentleman in the
shop would not suffer me, saying, ‘they would pull the
house down to the ground.’ However, I stood at the door,
and asked,‘ Are you willing to hear me speak?’ Many
cried out, ‘No, no! knock his brains out! down with him!
kill him at once!’ Others said, ‘Nay; but we will hear
him first!’ I began asking, ‘ What evil have I done?
Whick of you all have I wronged in word or deed?’ and
continued speaking above a quarter of an hour, till my
voice suddenly failed. Then the floods began to lift up
their voice again; many crying out, ‘Bring him away!
Bring him away!’

“Tn the mean time, my strength and my voice returned,
and I broke out aloud into prayer. And now the man who
just before headed the mob, turned and said, ‘ Sir, I will
spend my life for you. Follow me, and not one soul here
shall touch a hair of your head.’ Two or three of his
fellows confirmed his words, and got close to me immedi-
ately. At the same time the gentleman in the shop cried
out, ‘For shame! For shame! Let him go!’ An honest
butcher, who was a little farther off, said ‘it was a shame
they should do thus;’ and pulled back four or five, one
after another, who were running on the most fiercely. The
people then, as if it had been by common consent, fell back
to the right and left; while those three or four men took
me between them, and carried me through them all. But,
on the bridge, the mob rallied again; we therefore went on
oné side, over the mill-dam, and thence through the
meadows, till, a little before ten, God brought me safe to
PROGRESS OF METHODISM. 57

Wednesbury ; having lost only one flap of.my waistcoat,
and a little skin from one of my hands.

“YT never saw such a chain of providences before; so
many convincing proofs that the hand of God is on every
person and thing, over-ruling as it seemeth him good.

‘* A poor woman in Darlaston, who had headed that mob,
and sworn ‘that none should touch me,’ when she saw her
fellows give way, ran into the thickest of the throng, and
knocked down three or four men, one after another. But
many assaulting her at once, she was soon overpowered, and.
had probably been killed in a few minutes, (three or four
men keeping her down, and beating her with all their
might,) had not a man called out to them, ‘ Hold, Tom,
hold!’ ‘Who is there?’ said Tom. ‘What, honest
Munchin? Nay, then, let her go.’ So they held their
hands, and let her get up and crawl home as well as she
could.

“ From the beginning to the end, I found the same pres-
ence of mind as if I had been sitting in my study. But I
took no thought for one moment before another ; only once
it came into my mind, that if they should throw me into the
river, it would spoil the papers that were in my pocket.
For myself, I did not doubt but I should swim across, having
but a thin coat, and a light pair of boots.

“By how gentle degrees does God prepare us for his
will! Two years ago, a piece of brick grazed my shoulders.
It was a year after that a stone struck me between the eyes.
Last month, I received one blow; and this evening, two —
one before we came into town, and one after we were gone
out. But both were as nothing; for, though one man
struck me on the breast with all his might, and the other on
the mouth with such force that the blood gushed out imme-
58 COMPENDIUM OF METHODISM.

diately, I felt. no more pain from either of the blows than
if they had touched me with a straw.

“Tt ought not to be forgotten that, when the rest of the
society made all haste to escape for their lives, four only
would not stir, — William Sitch, Edward Slater, John Grif:
fiths, and Joan Parks. These kept with me, resolving to
live or die together. And none of them received one blow
but William Sitch, who held me by the arm from one end of
the town to the other. He was then dragged away and
knocked down; but he soon rose and got to me again. I
afterwards asked him, ‘what he expected when the mob
came uponus?’ He said, ‘To die for him who had died
for us;’ and added, ‘that he felt no hurry or fear, but
calmly waited till God should require his soul of him.’ ”

At St. Ivers, Mr. Wesley was roughly handled, and the
preaching house was pulled down to the ground; but we
will only mention the particulars of his visit to Falmouth,
which we find stated in his Journal.

“Thursday, July 4. —I rode to Falmouth. About three
in the afternoon I went to see a gentlewoman who had been
indisposed. Almost as soon as I sat down, the house was
beset on all sides by an innumerable multitude of people.
A louder or more confused noise could hardly be at the
taking of a city by storm. At first, Mrs. B. and her
daughter endeavored to quiet them; but it was labor lost.
They might as well have attempted to still the raging of the
sea, and were, therefore, soon glad to: shift for themselves.
The rabble roared with all their throats, ‘Bring out the
Canorum! Where is the Canorum?’ (an unmeaning
word which the Cornish rabble then used instead of Jeth-
odist.) No answer being given, they quickly forced open
the outer door, and filled the passage. Only a wainscot
PROGRESS OF METHODISM. 59

partition was between us, which was not likely to stand long.
T immediately took down a large looking glass which hung
against it, supposing the whole side would fall in at once.
They began their work with abundance of bitter impreca-
tions. A poor girl who was left in the house was utterly
astonished, and cried out, ‘O, sir, what must we do?’ I
said, ‘ We must pray.’ Indeed, at that time, to all appear-
ance, our lives were not worth an hour’s purchase. She
asked, ‘ But, sir, is it not better for you to hide yourself?
To get into the closet?’ I answered, ‘No. Itis best for
me to stand just where Iam.’ Among those without were
the crews of some privateers which were lately come into
the harbor. Some of these, being angry at the slowness
of the rest, thrust them away, and coming up all together,
set their shoulders to the inner door, and cried out, ‘ Avast,
lads, avast!’ Away went all the hinges at once, and the
door fell back into the room. I stepped forward into the
midst of them, and said, ‘Here Iam. Which of you has
any thing to say tome? To which of you have I done any
wrong? To you? Or you? Or you?’ I continued
speaking till I came into the middle of the street, and then
raising my voice, said, ‘Neighbors, countrymen, do you
desire to hear me speak?’ ‘They cried vehemently, ‘ Yes,
yes! he shall speak. -He shall. Nobody shall hinder him.’
But having nothing to stand on, and no advantage of
ground, J could be heard by a few only. However, I spoke
without intermission; and, as far as the sound reached, the
people were still, till one or two of their captains turned
about and swore, ‘ Not a man shall touch him.’ Mr. Thomas,
a clergyman, then came up, and asked,‘ Are you not
ashamed to use a stranger thus?’ He was soon seconded by
two or three gentlemen of the town, and one of the Aldermen,
with whom I walked down the town, speaking all the time,
60 COMPENDIUM OF METHODISM.

till I came to Mrs. Maddern’s house. The gentlemen pro-
posed sending for my horse to the door, and desired me to
step in and rest the mean time. But, on second thoughts,
they judged it not advisable to let me go out among the
people again. So they chose to send my horse before me
to Penryn, and to send me thither by water; the sea run-
ning close by the back door of the house in which we were.

“T never saw before, no, not at Walsal itself, the hand of
God so plainly shown as here. Z'here I had some compan-
ions, who were willing to die with me; here, not. a friend,
but one simple girl, who likewise was hurried away from me
in an instant, as soon as ever she came out of Mrs. B.’s
house. There, I received some blows, lost part of my
clothes, and was covered over with dirt. Here, although
the hands of perhaps some hundreds of people were lifted
up to strike or throw, they were one and all stopped in the
midway, so that not a man touched me with one of his
fingers. Neither wa’ any thing thrown from first to last, so
that I had not even a speck of dirt on my clothes. Who
can deny that God heareth the prayer? Or that he hath
all power in heaven and earth?”

But mobs were among the least obstructions to the work.
They usually beget a sympathy, which, though it may not
have courage to repel them, will operate in other ways, and
under other. circumstances, with good effect. Popular
derision presents a much more effective resistance to any
cause. And this, accompanied with every other species of
opposition which learning, wealth, prejudice, and power,
can give, formed the mighty current that the Wesleyan
movement had to resist. Nevertheless, by the peculiar
blessing of heaven, it advanced with accumulating energy,
achieving reforms among the lower classes that had been
regarded utterly impracticable.
CHAPTER III.

THE FIRST CONFERENCE, WITH THE TRIALS AND SUCCESS
THAT FOLLOWED.

For several years the preachers travelled from place to
place as circumstances seemed to require, and as Mr.
Wesley directed, without any plan. But as they became
more numerous, and the work more extensive and compli-
cated, it became necessary to divide the country, into
circuits, to be supplied by the different preachers according
to rules that might be adopted for that purpose. To
effect so difficult a task in a way not to disturb the unity of
the body, and at the same time secure the greatest possible
success, Mr. Wesley invited-a number of the preachers to
meet him for consultation. The first meeting was held at the
Foundry, in London, June 25th, 1744, and consisted of six
persons. The preachers thus met, Mr. Wesley denominated
“ The Conference,” a title that is now better understood,
and of high significance, both in Europe and America. The
meeting continued five days, and was occupied, first of all,
in prayer to God, for his guidance and blessing; and then,
in the consideration of the great doctrinal and practical
questions particularly involved in their enterprise.

That they might come to right conclusions, it was desired -
that all should have a single eye, and be as little children,
having every thing to learn; that every point should be
examined to the foundation; that each should speak what-

6 61
62 COMPENDIUM OF METHODISM.

ever was in his heart, till every question should be thor-
oughiy debated and settled. This being premised, the
design of the mecting was stated to be, to consider, 1.
What to teach. 2. How to teach. And 3. What to do;
1. e., how to regulate our doctrine, discipline and practice.
Whereupon, they proceeded step by step in the form of
conversation, beginning with the doctrine of justification,
till they had agreed upon most of the great principles which
constitute the framework and strength of our ecclesiastical
fabric.

With an improved acquaintance with each other, and a
better understanding of, and a stronger attachment to, the
doctrines and discipline in which they were so happily
agreed, they were now prepared to instruct and regulate the
societies as they had never been before. And as the result
of these deliberations, the work of God advanced with
greater uniformity, and the different societies became
moulded and fashioned after the same image, as was neces-
sary to consolidate them into one grand confederacy.

This was the beginning of Conferences, and lies at the
foundation of that series of annual meetings of the preachers
which has been extended to the present day. The second
Conference commenced Aug. 1, 1745, and consisted of ten
persons, convened, as before, by Mr. Wesley’s invitation.
Some years after he gave a general permission to all the
preachers to attend, but soon retracted it. At these Con-
ferences the character of the preachers was examined,
points of doctrine and discipline reviewed as occasion
required, complaints considered, and difficulties settled.
The minutes of the several conversations held, formed the
discipline of the societies. The last revision of them, by
himself, was made in 1789, two years before his death.

Arrangements now being more fully established, and the
THE FIRST CONFERENCE. 63

preachers assigned to particular fields of labor for a time,
Mr. Wesley took occasion to reason with the established
clergy, to whose ignorance and prejudice he attributed most
of the persecutions the societies were called to endure.
And wishing to do it in a manner the least offensive, he
drew up ashort state of the case between the clergy and
the Methodists, and sent it to a personal friend, to be uscd
a3 he should see fit. This document so clearly indicates the
principles, character, and condition of the societies at that
time, we cannot deny our young friends the privilege of
reading it in this connection. Who will say that its demands
are unreasonable ?

“« About seven years since we began preaching inward
present salvation as attainable by faith alone. For preach-
ing this doctrine, we were forbidden to preach in most
churches. We then preached in private houses ; and when
the houses could not contain the people, in the open air.
For this, many of the clergy preached or printed against
us, as both heretics and schismatics. Persons who were
convinced of sin begged us to advise them more particu-
larly how to flee from the wrath to come. We desired
them, being many, to come at one time, and we would
endeavor it. For this we were represented, both from the
pulpit and the press, as introducing Popery, and raising
sedition. Yea, all manner of evil was said, both of us and
of those who used to assemble with us. Finding that some
of these did walk disorderly, we desired them not to como
tous any more. And some of the others we desired to
overlook the rest, that we might know whether they walked
worthy of the gospel. Several of the clergy now stirred up
the people to treat us as outlaws or mad dogs. The people
did so, both in Staffordshire, Cornwall, and many other
64 COMPENDIUM OF METHODISM.

places. And they do so still, wherever they are not
restrained by fear of the magistrates.

“ Now, what can ze do, or what can you, or our brethren
do, towards healing this breach? Desire of us any: thing
which we can do with a safe conscience, and we will do it
immediately. Will you meet us here? Will you do what
we desire of you, so far as you can with a safe conscience ?

“1. Do you desire us, To preach another, or to desist
from preaching this doctrine? We cannot do this with a
safe conscience.

“2. Do you desire us, To desist from preaching in private
houses, or in the open air? As things are now circum-
stanced, this would be the same as desiring us not to preach
at all. -

“3. Do you desire us, Not to advise those who meet
together for that purpose? ‘To dissolve our societies ?
We cannot do this with a safe conscience ; for, we appre-
hend, many souls would be lost thereby.

“4, Do you desire us, To advise them one by one? This
is impossible, because of their number.

“5. Do you desire us, To suffer those who walk disor-
derly still to mix with the rest? Neither can we do this
with a safe conscience; for ‘evil communications corrupt
good manners.’

“6. Do you desire us, To discharge those leaders, as we
term them, who overlook the rest? ‘This is, in effect, to
suffer the disorderly walkers still to remain with the rest.

“Do you desire us, lastly, to behave with tenderness,
both to the characters and persons of our brethren the
clergy? By the grace of God we can and will do this; as,
indeed, we have done to this day.

“Tf you ask, What we desire of you to do? we answer:
THE FIRST CONFERENCE. 65

1. We do not desire any of you to let us preach in your
church, either if you believe us to preach false doctrine, or
if you have the least scruple. But we desire any who
believes us to preach true doctrine, and has no scruple in
the matter, not to be either publicly or privately discouraged
from inviting us to preach in his church.

“© 2. We do not desire that any who thinks it his duty to
preach or print against us should refrain therefrom. But
we desire, that none will do this till he has calmly consid-
ered both sides of the question; and that he would not
condemn us unheard, but first read what we say in our own
defence. :

“3. We do not desire any favor if either Popery, sedition,
gr immorality be proved against us. But we desire you
would not credit, without proof, any of those senseless tales

. that pass current with the vulgar; that, if you do not credit
them yourselves, you will not relate them to others; yea,
that you will discountenance those who still retail them
abroad.

“4. We donot desire any preferment, favor, or recom-
mendation, from those that are in power, eitheg in Church
or State. But we desire: 1. That if any thing material
be laid to our charge, we may be permitted to answer for
ourselves. 2. That you would hinder your dependents
from stirring up the rabble against us, who are certainly not
the proper judges in these matters; and 8. That you would
effectually suppress and discountenance all riots and popular
insurrections, which evidently strike at the foundation of
all government, whether of Church or State.”

While thus reasoning with the clergy, and other opposers
of his movements, he was not unmindful of the conduct of
his friends. His advice to them was equally pertinent and

6*
66 COMPENDIUM OF METHODISM.

instructive. Nothing could more clearly certify the high
moral purity of his purpose, or the wisdom of his plan.
The following is sufficient to indicate the view he took of the
enterprise in which he was engaged.

“The Frrst general ADVICE which one who loves your
souls would earnestly recommend to every one of you, is,
Consider, with deep and frequent attention, the peculiar
circumstances wherein you stand. One of these is, that
you are a new people. Your name is new, (at least as
used.in a religious sense,) not heard of, till a few years ago,
either in our own or any other nation. Your principles are
new, in this respect, that there is no other set of people
among us, (and possibly not in the Christian world, ) “.
hold them all in the same degree and connection; who s
strenuously and continually insist on the absolute necessity
of universal holiness both in heart and life, —of a peaceful,
joyous love of God,—of a supernatural evidence of things
not seen,—of an inward witness that we are the children
of God,—and of the inspiration of the Holy Ghost, in
order to any good thought, or word, or work. And perhaps
there is no other set of people, (at least not visibly united
together,) who lay so much, and yet no more, stress than
you do, on rectitude of opinions, on outward modes of wor-
ship, and the use of those ordinances which you acknowledge
to be of God; and yet do not condemn any man upon
earth merely for thinking otherwise than you do— much
less to imagine that God condemns him for this, if he be up-
right and sincere of heart.

‘* Your strictness of life, taking the whole of it together,
may likewise be accounted new. I mean, your making it a
rule to abstain from fashionable diversions; your plainness
THE YIRST CONFERENCE. 67

of dress; your manner of dealing in trade; your exactness
in observing the Lord’s day ; your scrupulosity as to things
that have not paid custom ; your total abstinence from spir-
ituous liquors (unless in cases of extreme necessity ;) your
rule ‘ not to mention the fault of an absent person, in par-
ticular of ministers, or of those in authority,’ may justly be
termed new. For we do not find any body of people who
insist on all these rules together.

“Consider these peculiar circumstances wherein you
stand, and you will sce the propriety of a SECOND ADVICE
I would recommend to you: Do not imagine you can avoid
giving offence. Your very name renders this impossible.
And as much offence as you give by your name, you will
e° still more by your principles. You will give offence to

e bigots for opinions, modes of worship, and ordinances, by
laying no more stress upon them; to the bigots against
them, by Jaying so much; to men of form, by insisting so
frequently and strongly on the inward power of religion; to
moral men, (60 called,) by declaring the absolute necessity
of faith, in order to acceptance with God; to men of reason
you will give offence, by talking of inspiration and receiving
the Holy Ghost; to drunkards, Sabbath breakers, common
swearers, and other open sinners, by refraining from their
company, as well as by that disapprobation of their
behavior which you will be often obliged to express.
Hither, therefore, you must consent to give up your prin-
ciples, or your fond hope of pleasing men. What makes
even your principles more offensive is, this uniting of your-
selves together; union renders you more conspicuous, plac-
ing you more in the eye of men; and more dreadful to
those of a fearful temper; and more odious to men of zeal,
if their zeal be any other than fervent love to God and
man.”’
68 COMPENDIUM OF METHODISM.

During the year 1746 Mr. Wesley traversed the most
distant parts of the kingdom, and revivals prevailed in many
places. He usually preached two or three times every day,
and regulated the societies wherever he came. His whole
heart was in the work, and his fixed resolution surmounted
every difficulty.

“ At this period, the preachers were not skilled beyond
the first principles of religion, and the practical consequences
deducible from them: ‘repentance towards God, faith to-
wards our Lord Jesus Christ, and the fruits that’ follow,
‘righteousness, and peace, and joy in the Holy Ghost.’
These were the subjects of their daily discourses, and these
truths they knew éz power. But such was the low state of
religious knowledge among the people that it was absolutel
necessary to enforce these first principles, and to give thell
a practical influence on the heart and life, before they were
led any farther. In these circumstances, the limited know-
ledge of the preachers was so far from being an incon-
venience, that it was an unspeakable advantage, as it neces-
sarily confined them to those fundamental points of experi-
mental and practical religion which were best adapted to
the state of the people. Ministers of diversified knowledge,
but of little experience in the work of the Spirit of God,
seldom dwell sufficiently in their sermons on these important
points ; and hence the preachers -were far more successful in
awakening sinners to a sense of their dangerous state, and
in bringing them to a saving knowledge of Christ. To
enforce the necessity of repentance, and of seeking salvation
by grace alone through a Redeemer, the preacher would
often draw a picture of human nature in such strong and
natural colors that every one who heard him saw his own
likeness in it, and was ready to say, ‘ He hath shown me all
that was in my heart!’ The effect was surprising. The
THE FIRST CONFERENCE. 69

people found themselves, under every discourse, emerging
out of the thickest darkness into a region of light, the blaze
of which, being suddenly poured in upon them, gave exqui-
site pain at first, but soon showed them the way to peace and
consolation. Mr. Wesley foresaw that as knowledge was
increased among the people it ought to be increased in the
same, or even in a greater, proportion among the preachers,
otherwise they would become less useful. He, therefore,
began to think of a collection of such books in the English
language as might forward their improvement in treating of
the various branches of practical divinity.” — Moore’s Life
of Wesley.

This foresight, for which Mr. Wesley was so peculiar, led

im to consultation, particularly with Dr. Doddridge, in re-
e to the selection of a library. The Doctor treated the
subject with great courtesy, and furnished the list of books
desired, notwithstanding the printer was driving him hard
for copy to complete the third volume of his “ Family
Expositor.” It was about this time that it was inserted in
the minutes, for the benefit of the ministry: “‘ Read the
most useful books, and that regularly and constantly.
Steadily spend all the morning in this employ, or, at least,

five hours in the four-and-twenty.

“¢ But I read only the Bible.’ Then you ought to teach
others to read only the Bible, and, by parity of reason, to
hear only the Bible. But if so, you need preach no more.
Just so said George Bell. And what is the fruit? Why,
now he neither reads the Bible nor any thing else. ‘This is
rank enthusiasm. If you need no book but tle Bible, you
are got above St. Paul. He wanted others, too. ‘ Bring
the books,’ says he, ‘but especially the parchments,’ —
those wrote on parchment. ‘But I have no taste for read-
ing.’ Contract a taste for it by use, or return to your
trade.
70 COMPENDIUM OF METHODISM.

«But I have no books.’ I will give each of you, as fast
as you will read them, books to the value of five pounds.
And I desire that the assistants would take care that all the
large societies provide our works, or, at least, the notes, for
the use of the preachers.”

It was at this period, also, that Mr. Wesley originated the
Kingswood School for the complete education of the young,
where their morals would be secure. He had succeeded in
the establishment of one for the children of the colliers,
several years before, and was now looking to the interests of
others in higher life. This school has done immense good,
and, for many years, has been wholly devoted to the sons of
the itinerant preachers.

How Mr. Wesley obtained the means of carrying fo
ward so many interests involving expense, is partly oxplaing®
by the following fact in connection with the establishment of
this school. ‘‘ He was mentioning to a lady, with whom he
was In company in the neighborhood of Bristol, his desire
and design of erecting a Christian school, such as would not
disgrace the apostolic age. The lady was so well pleased
with his views that she immediately went to her scrutoire,
and brought him five hundred pounds in bank notes, desiring
him to accept of them, and to enter upon his plan immedi-
ately. Hedidso, Afterwards, being in company with the
same lady, she inquired how the building went on; and
whether he stood in need of farther assistance. He
informed her that he had laid out all the money he had
received, and that he was three hundred pounds in debt ; at
the same time apologizing, and entreating her not to
consider it as a concern of hers. But she immediately
retired, and brought him, the sum he wanted.”

What his unparalleled plan of finance did not secure in
small sums among the poor, the. Providence of God supplied
THE FIRST CONFERENCE. él

m this way. But that plan! Who has fully estimated it ?
The rules for the government of its operators, the stewards,
show that it was sanctified by prayer, like every other part
of his system. He earned and begged money only for God
and his cause, and he would have the business transacted in
the spirit of vital piety, as much as preaching, or any other
religious duty. Hence he drafted and gave to his stewards
the following rules : —

“1. You are to be men full of the Holy Ghost and of wis-
dom: that you may do all things in a manner acceptable to
God. 2. You are to be present every Tuesday and Thursday
morning, in order to transact the temporal affairs of the
society. 38. You are to begin and end every meeting with

tnest prayer to God for a blessing on all your undertak-
ings, 4. You are to produce your accounts the first
Tuesday in every month, that they may be transcribed into
the ledger. 5. You are to take it in turn, month by month,
to be chairman. ‘The chairman is to see that all the rules
be punctually observed, and immediately to check him who
breaks any of them. 6. You are to do nothing without the
consent of the minister, either actually had or reasonably
presumed. 7. You are to consider, whenever you meet,
‘God is here.’ Therefore be serious. Utter no trifling
word. Speak as in his presence, and to the glory of his
great name. 8. When any thing is debated, let one at once
stand up and speak, the rest giving attention. And let him
speak just loud enough to be heard, in love and in the spirit
of meekness. 9. You are continually to pray and endea-
vor that a holy harmony of soul may in all things subsist
among you: that in every step you may keep the unity of
the spirit in the bond of peace. 10. In all debates you are
to watch over your spirits, avoiding, as fire, all clamor and
72 COMPENDIUM OF METHODISM.

contention ; being ‘ swift to hear, slow to speak ;’ in honor,
every man preferring another before himself. 11. If you
cannot relieve, do not grieve the poor. Give therm soft
words, if nothing else. Abstain from either sour looks or
harsh words. Let them be glad to come, even though they
should go empty away. Put yourselves in the place of
every poor man; and deal with him as you would God
should deal with you.”

In 1747 a Mr. Williams crossed the channel and began
to preach the new doctrine in Ireland. Hearing of his
success, Mr. Wesley was soon by his side, but returned
after a few weeks, and was followed by his brother and
others, from whom Ireland reccived the word of life. The
itinerants were now moving in all directions, toiling har®
and suffering every inconvenience imaginable but that of
a guilty conscience and the frown of God. Mr. C.
Wesley, writing to his brother from Dublin about buying a
preaching house, that would also accommodate the preachers,
says: ‘I must go there or to some other lodgings, or take
my flight; for here I can stay no longer. A family of
squalling children, a landlady just ready to lie in, a maid who
has no time to do the least thing for us, are some of our
conveniences! Our two rooms for four people (six, when
J. Healy and Haughton come) allow no opportunity for
retirement. Charles and I groan for elbow-room in our
press-bed ; our diet answerable to our lodgings; no one to
mend our clothes and stockings; no money to buy more. I
marvel that we have stood our ground so long in these
lamentable circumstances.”

These inconveniences, accompanied by the most bitter per-
secution that Popery and carnality could devise, were enough
to discourage ordinary minds; but these men were prepared
THE FIRST CONFERENCE. 73

for the emergency. To the personal enjoyment of true
piety was added unparalleled success. Though ridiculed,
and even mobbed in almost every place, souls were
awakened and converted in great numbers, and new societies
sprung up in various places.

Besides the difficulties which arose from poverty, unpopu-
larity, mobs, &c., Mr. Wesley had others to surmount in
carrying out his design, and what he understood to be the
purpose of God, that must not be overlooked. He had no
thought of leaving the Established Church, and did not
leave it till he was removed to the church triumphant. The
societies he formed were parts of the church, and aimed not
at separation, but greater improvement in the knowledge
and love of God. ‘This circumstance exposed him to two
%lasses of complainers, which made him much trouble;
namely, those who thought he went too far,— that having
got the people converted, he ought to leave them to the
watch-care of their legal pastors, particularly where they
were truly pious, and not organize them into societies ; and,
on the other hand, those who thought he did not go far
enough—that he ought to secede, and form an_ inde-
pendent church.

The arguments of both parties bore an aspect of plausi-
bility, to say the least; but they were manfully answered.
His reason for not leaving his followers to the regular
clergy was, generally, that it would prove fatal to their
piety. Most of the clergy would treat them with derision,
while the better disposed, and even the most pious among
them, were incompetent to train up spiritual children, with
whom they never “ travailed in birth.’ His reason for not
forming an independency was, not that none could be saved
out of the church, but that he could better spread Scriptural
holiness over the land by remaining in it, than by seceding,

7
74 COMPENDIUM OF METHODISM.

which was probably true at that time. Hence he resisted
every solicitation to closer adherence to the church, and a
greater departure from it; and drew near or receded, as his
object seemed to require.

But some of the most serious obstacles Methodism had to
overcome were introduced by her own members. We have
referred to Mr. Maxfield as the first lay preacher that
appeared in the Wesleyan ranks, a young man of talent
and usefulness. He was ordained by Bishop Barnard, on
the recommendation of Mr. Wesley; the bishop saying, at
the time, ‘ Sir, I ordain you to assist that good man, that
le may not work himself to death.”

Mr. Maxfield met the bishop’s design admirably at the
{ime, but afterward fell out by the way. It is all the same
with the enemies of religion, whether its friends betray the
cause by inactivity or enthusiasm; and often, when the devil
fails in producing the first, he will succeed in the second.
This seems to have been the case in London, where Mr.
Maxfield was preaching. A revival was in powerful pro-
gress, notwithstanding much resistance, when some becamo
wise above what is written, and dreams, visions, and revela-
ticns took possession of several minds, and were regarded of
paramount authority. Mr. Maxficld encouraged the delu-
sim, which made it necessary to guard a little against his
inlueace, and induced Mr. Wesley to write him quickly all
that was in his heart. (Wesley’s Works, vol. 4, ». 140.)

But it had no good effect. Mr. Maxfield was too far
gone to be recovered. He was at the bottom of the mis-
chief, the very life of the cause, and stirred up the people
against Mr. Wesley and the other preachers, as too cold and
blind to teach them the deep things of the Spirit, such as he
himself revealed. At length the erisis came, and a consid-
erable number of the society left, Mr. Maxfield among the
THE FIRST CONFERENCE. Td

rest. ‘And from that time,” says Mr. Wesley, “he has
spake all manner of evil of me, his father, his friend, his
greatest earthly benefactor.” Myr. Maxfield lived about
twenty years after his separation; and Mr. Bell, another
prominent character in the drama, lived much longer, but
made no pretension to religion. When the last of February
(the time for the world to come to an end, according to his
prediction) arrived, and all things remained as they were,
his spirit felt the rebuke, and veered to the opposite pole,
where it sank into the icy depths of infidel indifference.

But the work of God still went on in London; and,
though seventy-five persons left the society, several hundreds
remained who were more united than ever. But the predic-
tion that the world was coming to an end on the 28th of
February created a great panic; and, taken in connection
with the other errors of the separatists, and the transactions
to which they gave origin, it was sadly injurious to the cause
of religion.
CHAPTER IV.

THE CALVINISTIC CONTROVERSY, THE DEED OF SETTLEMENT,
AND MR. WESLEY’S STANDING IN THE COUNTRY.

THE next general conflict the societies experienced arose
from a revival of Antinomianism, which was eating out the
vitals of religion all over the kingdom. Though Methodism
had excluded none from its fellowship on account of doc-
trinal errors, it nevertheless had a theory of its own, which
was considered important, though not positively indispensa-
ble to regeneration. But it now became evident enough
that some of those principles, which had been treated with
great liberality, were working the death of practical piety.
This was particularly the case with that system of error
called Antinomianism, which assumes that, as the elect can-
not fall from grace, nor forfeit the divine favor, the wicked
actions they commit are not really sinful, nor violations of
the divine law; and consequently they have no occasion
either to confess their sins, or to break them off by repent-
ance. Mr. Fletcher, vicar of Madeley, describes the state
of religion in the popular walks of life in these words : —

“ At this time we stand particularly in danger of split-
ting upon the Antinomian rock. Many smatterers in Chris-
tian experience talk of finished salvation in Christ, or boast
of being in a state of justification and sanctification, while
they know little of themselves, and less of Christ. Their
whole behavior testifies that their heart is void of humble

76
THE CALVINISTIC CONTROVERSY. TT

love, and full of carnal confidence. They cry, ‘ Lord,
Lord!’ with as much assurance and as little right as the
foolish virgins. They pass for sweet Christians, dear chil-
dren of God, and good believers ; but their secret reserves
evidence them to be only such believers as Simon Magus,
Ananias and Sapphira.”

To prevent this terrible malaria from poisoning the young
societies, which had now become pretty numerous, the Con-
ference of 1770 called up the subject, and reaffirmed cer-
tain propositions directly opposed to the Antinomian theory.
The Minutes of this Conference created great excitement.
The Calvinists took the alarm, and the Honorable and
Reverend Walter Shirley wrote a circular letter to all the
serious clergy, and some others, inviting them to meet at
Bristol on the sixth of the following August, the time and
place of Mr. Wesley’s next Conference, and go to the Con-
ference in a body, and “insist on a formal recantation of
the said Minutes,” and in case of a refusal, “‘ that they sign
and publish their protest against them.’”’ What gave more
influence to the letter, was the fact that the proposition
originated with Lady Hundingdon, an old friend of Mr.
Wesley and of the Wesleyan movement.

Mr. Fletcher, characterized as the “ sainted Fletcher,”
because of his extraordinary piety, on receiving one of these
circulars, communicated the contents to Mr. Wesley, pro-
posing to stand by him and his doctrine to the last. He
also wrote Mr. Shirley, entreating him to recall his circulars,
and wrote other letters he thought necessary to counteract
the influence of the plot. But all availed nothing. The
opposition to the Minutes waxed warm, and a long contro-
versy ensued, to which we are indebted for Fletcher’s four
volumes of Checks to Antinomianism ; a work which has,
indeed, agreeably to its talented author’s promise, stood by

Ge
78 -COMPENDIUM OF METHODISM.

Mr. Wesley and his principles “to the last.” Being
written in a charming style, and with a power of argument
which no sophistry can gainsay, and, withal, breathing the
very spirit of heaven in every line, it has been a bulwark of
defence to our theology, against which all the fiery darts of
opponents have been hurled in vain. How much we owe,
how much the truth of God owes, how much the universal
church and the world owe to this work, we, of course, have
no means of exact information ; but in our opinion, there is
not a work extant which has done more, under God, for the
honor and perpetuity of Christian theology in its purity and
power. Under its withering vlance error has blushed and
fled away, or assumed a new aspect, which, in its turn, hag
been rebuked, and retired. Its birth was a glorious era in
Methodism. We commend the work to the careful exami-
nation of all who are in any way troubled with the Cal-
vinistic delusion. They will find it a sovereign remedy
against it as it was, or now is, when it is properly under-
stood. And it is equally appropriate to those who would
understand the doctrines of Methodism, and the grounds on
which they rest for defélice.

Tuesday, Aug. 6th, the Conference commenced its ses-
sion, and Mr. Shirley and his friends appeared. The con-
versation that ensued lasted two hours, and was conducted
with remarkable good temper; but there was no ‘“ recanta-
tion” or satisfaction ; and the controversy ensued, to which
we have referred; Mr. Fletcher managing the Arminian side
of the question, and various gentlemen of distinction the
Calvinistic ; thus relieving Mr. Wesley from a task that in
other controversies had devolved upon him, and leaving him
at liberty to prosecute the great work of which he was the
acknowledged leader.

Methodism had made a fair beginning in Scotland, also.
THE CALVINISTIC CONTROVERSY. 79

Many had been converted, and several societies formed.
But in the midst of the work this question arose. The excel-
lent Mr. Hervey, author of the ‘ Meditations,” and an old
pupil of Mr. Wesley, had formerly been induced to write
some letters, which being now published and scattered among
the young believers did much harm.” ‘“Q,” said one of the
preachers then in Scotland, “ the precious convictions which
these letters have destroyed! Many, that have often declared
the great profit they received under our ministry, were by
these induced to leave us.’ “Though the preachers met with
no mobs in Scotland to oppose their progress, they encountered
prejudices that were more formidable.” Says Dr. White-
head: ‘They found the Scots strongly entrenched within
the lines of religious opinions and modes of worship, which
almost bade defiance to any mode of attack.”

Mr. Wesley was now considerably advanced in life. But
though his health and strength remaimed undiminished, he
regarded his dissolution as near, and deliberately applied
himself to provide for the government of the multitudes he
had drawn around him. Who was to take his place and do
his work, without his influence, (and no man could have it,)
was a question which occupied, not his attention only, but
that of the preachers, who already trembled for the unity of
the body when Mr. Wesley should be called to his reward.

From reference already made to Mr. Fletcher, the reader
would naturally infer that he occupied a high place in the
affections of the whole body. This was the fact, in proof
of which Mr. Wesley was frequently solicited to secure him
for his successor. Accordingly, in January, 1773, he wrote
Mr. Fletcher a very emphatic letter, urging him by high

* These letters were not published till after Mr. Hervey’s death, and then
against his dying prohibition; to serve two objects, viz.: the covetousness of
one man, and the bigotry of another.
80 COMPENDIUM OF METHODISM.

considerations to enter into the itinerant work, and be pre-
pared to succeed him in office. Mr. Fletcher replied with
his usual modesty, declining the overture, but promising
such assistance as he might be able to afford in certain con-
tingencies. This was construed into encouragement by
some of the preachers, and Mr. Fletcher was addressed a
second time ; but to no purpose. He was a great man, an
excellent scholar, and an eminent Christian; but he was
not probably “ born to command.” He could not fancy the
position offered him. ‘I am,” said he facetiously to a
friend, “like one of your casks of wine: I am good for
nothing till I setéde.”

Methodism had found its way to America some time
before. It now appeared in the Isle of Man, in Holland,
and other places, and Mr. Wesley presided over the whole,
travelling from country to country in his regular course with
the same apparent ease and energy he had displayed in
former years. But the question must be settled, ‘ what is
going to be done when Mr. Wesley dies?’ Most of the
trust deeds secured the right of appointing the preachers to
the several chapels to him, some made no provision for their
appointment after his demise, while many vested the right
to appoint in the Conference. But who were the Con-
ference? As before stated, it was composed of such
preachers as Mr. Wesley called together to counsel with
him, and none others. Here was a difficulty which many
feared, and some hoped, would prove fatal to the union
of the societies.

To avoid so great a calamity Mr. Wesley took legal
advice, and prepared a “‘ Deed of Declaration,” constituting
one hundred preachers, whom he named therein, the Con-
ference of the people called Methodists — making provision
for the filling of vacancies occasioned by death, superannua-
‘HE CALVINISTIC CONTROVERSY. 81

tion, or excision; and defining their duties and powers so
as to secure the occupancy of the meeting-houses, and other
society property, to the Methodists, according to the original
design ; and preserve the itinerancy for ever unimpaired
among them. This Deed being recorded in His Majesty’s
High Court of Chancery, in the year 1784, the question of
authority and government was settled. The deed created
some little uneasiness among certain preachers not named in
it, particularly such as had left the work like Dr. White-
head, and were hoping to obtain a settlement, as did Mr.
Wesley’s book-steward, in a Congregational Methodist
Church. But in general it gave great satisfaction. Mr.
Wesley’s motives for this measure we find stated by himself
in these words : —

“ Without some authentic deed, fixing the meaning of the
term, the moment I died the Conference had been nothing.
Therefore, any of the proprietors of the land on which our
preaching-houses were built might have seized them for their
own use, and there would have been none to hinder them;
for the Conference would have been nobody—a mere
empty name.

‘* You see, then, in all the pains I have taken about this
necessary deed, I have been laboring, not for myself, (I
have no interest therein,) but for the whole body of Meth-
odists, in order to fix them upon such a foundation as is
likely to stand as long as the sun and moon endure. That
is, if they continue to walk by faith, and show forth their
fuith by their works; otherwise, I pray God to root out the
memorial of them from the carth.”

The remarks of Mr. Moore on the importance of this
“‘ Deed” are full of sound sense. He says : —

“That men, (not a few of whom had departed from the
eociety, and some had been expelled from it,) should,
82 COMPENDIUM OF METHODISM.

merely by virtue of their legal authority over the premises,
appoint preachers to feed and guide the flock, exhibited a
distressing prospect. Even where the Trustees continued
members of the society, and attached to its interests, what
could be expected, in a matter of such vital concern, from
men so much engaged in worldly business? This has often
been proved in religious communities. It was the chief
cause of the decline of religion among the latter Puritans:
their lay-elders assumed, afier some time, the whole
authority. From this proceeded that worldly spirit and
political zeal which so greatly dishonored that work in its
last days; and which had previously overthrown both church
and stato.

“The evil showed itself in prominent overt acts, previous
to this period. Mr. Wesley, having striven to prevail on
some Trustees in Yorkshire to settle their chapels, so that
the people might continue to hear the same truths, and be
under the same discipline as heretofore, was assailed with
calumny, and with the most determined opposition, as
though he intended to make the chapels his own! Another
set of Trustees, in the same county, absolutely refused to
setile a lately erected chapel; and, in the issue, engaged
Mr. Wesley’s book-steward in London, who had been an
itinerant preacher, to come to them as their minister. This
man, however, was ‘wise in his generation, ond insisted
upon having an income of sixty pounds per annum, with the
chapel-house to live in, settled upon him during his life,
before he would relinquish his place under Mr. Wesley.
What will not party spirit do! I was a witness, when, after
Mr. Wesley’s death, it was found that the preachers con-
tinued united and faithful in their calling, how deeply those
men repented of their conduct in this instance. In vain
they represented to the man of their unhappy choice how
THE CALVINISTIC CONTROVERSY. 83

lamentably their congregations had declined, and how hardly
they could sustain the expenses they had incurred. The
answer was short: They might employ other preachers if
they should think it proper ; but the dwelling-house and the
stated income belonged to him!

“We need not wonder that Dr. Whitehead should speak
with such deep concern, and indulge such a spirit of calumny,
concerning this important measure of settling the chapels.
The Doctor, and many others who had departed from the
work, had, through that wise measure, but little prospect of
succeeding, like his friend the book-steward, to occupy
chapels built for the people by Mr. Wesley’s influence and
the labor of the preachers. The favor of those Trustees
who might be disposed to forget their sacred obligations, and
incur such an awful responsibility, held out but little hope to
such men, now that a legal definition was given to the
phrase —- THE CoNFERENCE: and, in fact, every appeal
made to equity has fully succeeded, on this very ground.

“Tn that day of uncertainty and surmise, there were not
wanting some, even among the itinerant preachers, who
entertained fears respecting a settlement of this kind. One
of those preachers, and of considerable eminence, attacked
the Deed of Settlement, and declared that Mr. Wesley
might as justly place all the dwelling-houses, barns, work-
shops, &c., in which we had preached for so many years,
under the authority of the Conference, as he had done the
chapels ; and that he thus assuraed an authority that tho
Lord had not given him. ‘This seemed far too strong to be
generally received, and it was quickly answered. <A
preacher, in reply, observed, ‘ that, certainly, there was as
much justice in the one case as the other, provided those
dwelling-houses, barns, workshops, &c., had’ been builé in
consequence of the preaching, and by the subscriptions of
84 COMPENDIUM OF METHODISM.

the connection; and in order that those erections might
continue to be used for the purposes for which they were
thus built!’ This closed the debate for that time.”

To give this instrument a happier operation and more
general acceptability, Mr. Wesley left the following letter to
be read at the first session of the Conference after his
decease : —

“TO THE METHODIST CONFERENCE.

“ Cuester, April 7, 1785.

“My pear Breraren: — Some of our travelling
preachers have expressed a fear that, after my decease, you
would exclude them either from preaching in connection
with you, or from some other privilege which they now
enjoy. I know no other way to prevent any such incon-
venience, than to leave these, my last words, with you.

“T beseech you, by the mercies of God, that you never
avail yourselves of the ‘Deed of Declaration’ to assume
any superiority over your brethren; but let all things go on
among those itinerants who choose to remain together
exactly in the same manner as when I was with you, so far
as circumstances will permit.

“In particular, I beseech you, if you ever loved me, and
if you now love God and your brethren, to have no respect
of persons in stationing the preachers, in choosing children
for the Kingswood school, in disposing of the yearly contri-
bution and the preachers’ fund, or any other public money.
But do all things with a single eye, as I have done from the
beginning. Go on thus, doing all things without prejudice
or partiality, and God will be with you to the end.

“ Joun WESLEY.”

This letter was read to the Conference, according to the
writer’s design, and responded to by resolutions pledging
THE CALVINISTIC CONTROVERSY. 85

that body to entire acquiescence in its suggestions. But
the effect was not all that was desired. Though it allayed
the fears of individuals, it did not endear the government
provided for in the “ Deed” to all parties. Some had little
fondness for the national church, and wished to have all con-
nection sundered, that they might enter the lists against it.
The heads of others were quite turned in favor of ecclesias-
tical democracy. They could away with no system that did
not eschew all distinctions; while a considerable number of
excellent men preferred something a little different from
the existing plan. The matter was talked over privately,
and a private convention or two was called, in which sys-
tems were suggested and discussed, and in which, too,
strong preferences were expressed for our own. But
the secret was soon out, and raised an excitement which
alarmed the friends of the cause exceedingly. But the
next Conference, by the timely aid of their ‘ Deed,”
firmly resisted all attempts to effect a change in the
constitution, in the face of great and good men whose
names are still cherished with veneration.

Thus that instrument has ever proved itself the sheet
anchor of Mr. Wesley’s incomparable plan, and of the
true interests of Methodism in every emergency. If the
preachers have at any time inclined to diverge from it, it
has restrained them; and it has compelled them to dis-
countenance and suppress all tendencies to revolution; so
that the designs of Mr. Wesley and his coadjutors have
been steadily carried out. And, so far as we can now sce,
they must continue to be to the end of time, unless the Con-
ference shall apostatize from God, and become indisposed to
work the system ; or the legislative or judiciary department
of the country shall prove recreant to duty, and attempt to
mend what it only ought to protect. But we think there is
86 COMPENDIUM OF METHODISM.

no immediate occasion of alarm. The experiments which
have been made in vain at all these points, form ground
of confidence in the integrity both of the Conference and
the civil government.

Hence, instead of the societies being scattered at the
death of Mr. Wesley, as was anticipated, they struck their
roots still deeper, and extended their branches wider. Says
Mr. Jackson: ‘Extensive revivals broke out in several
places; new societies were formed, and older ones were
quickened and augmented; and many chapels, of various
sizes, were erected and enlarged. Within ten years after
Mr. Wesley’s death the societies were increased in Great
Britain alone more than forty thousand members, and in
twenty years they were increased upward of one hundred
thousand.”

Mr. Wesley continued his labors and triumphs after this
as before, without much interruption of health, till March 2,
1791, when he departed this life in glorious hope of a bliss-
ful immortality, in the eighty-eighth year of his age, and the
sixty-fourth of his ministry ; leaving numerous and flourish-
ing societies throughout Great Britain and Ireland, the Isle
of Wight, the Isle of Man, the United States, Canada, and
Newfoundland, all cherishing the same faith, enjoying the
same religion, and walking by the same rules. ‘The socie-
ties in America were then divided in thirteen Conferences,
and embraced 250 itinerant preachers, and more than
63,000 members.

The latter part of Mr. Wesley’s career differed in one
respect from the former. His early travels were constantly
interrupted by mobs, and other persecutions, which not only
embarrassed his work but often endangered his life. But
God permitted him to live to command the respect and ven-
eration of his greatest enemies. His old age was honored

.
THE CALVINISTIC CUNTROVERSY. 87

with all the attention that was safe for any man to receive.
“The churches in London were generally -closed against
him in 1788; but now he had more applications to preach
m those very churches, for the benefit of public charities,
than he could possibly comply with. His visits to many
places in the country created a sort of general festival.
The people crowded around him as he passed along the
streets; the windows were filled with eager gazers; the
children waited ‘to catch the good man’s smile,’ which the
overflowing benignity of his heart rendered him ever willing
to bestow. When he first went into Cornwall, accompanied
by John Nelson, he plucked blackberries from the hedges to
allay the cravings of hunger ; and slept upon boards, having
his saddle-bags for a. pillow, till the bones cut through his
skin. Now he was received, in that county especially, as
an angel of God. On the 17th of August, 1789, on visii-
ing Falmouth, he says, ‘The last time I was here, above
forty years ago, I was taken prisoner by an immense mob,
gaping and roaring like lions. But how is the tide turned!
High and low now lined the street from one end of the town
to the other, out of stark love, gaping and staring as if the
king were going by.’ ” — Cent. of Methodism, p. 148.

Thus, integrity to God is often honored even in this world.
Whatever injustice, prejudice, and calumny, may heap upon
our names for a time, if we take it patiently, and plod on
in the way of well-doing, redemption will come, and Haman
shall be compelled by his own convictions to honor the same
Mordecai he would have hanged.
CHAPTER V.

DIFFICULTIES ABOUT THE SACRAMENTS, “PLAN OF PACIFI-

”

CATION,” AND MISSIONARY OPERATIONS.

Tue tenacity with which Mr. Wesley adhered to the
Established Church has already been mentioned. He
required nothing as a condition of membership in his socie-
ties, nor indeed allowed any conduct among his adherents
which was inconsistent with his relations to the church, or
conformity to its lawful requisitions. He held no service in
the chapels during the time of regular service in the church,
but attended that service himself, and enjoined upon his
followers to do the same. Nor would he allow the preachers
to administer the sacraments, but required the members of
the society to attend upon the sacrament in the church.
His preaching places must not be called churches, but
chapels ; his helpers, not clergymen, but lay preachers; and
the assemblies of his people, mere socteties.

But he did not maintain this course without considerable
difficulty, nor without strong apprehensions that something
like a separation would ultimately take place. The repul-
sion of Methodists and Methodist preachers from the
sacrament, and the infliction of cruel persecution from a
domineering priesthood, created a general distrust of the
piety of its incumbents, and a consequent disinclination to
attend upon their ministry. Of course, there was a loud
call for the sacraments in the chapels, which could not be

88
DIFFICULTIES ABOUT THE SACRAMENTS. 89

fully answered without seeming to dissent from the establish-
ment. Mr. Wesley’s personal influence went far in moder-
ating this demand, but was hardly sufficient. At all events,
he found it necessary to administer the sacrament himself
in some of the chapels, and to secure similar service from
several others of the regular clergy who were interested in
his objects.

This was the state of things at his death, when all eyes
turned to the Conference for some accommodation. To pre-
vent the administration of the sacraments to the people by
their own preachers was impossible. The Conference had
no power to do it, had it been disposed. “The question,”
says Mr. Watson, “ stood on plain practical ground: ‘ Shall
the societies be obliged, from their conscientious scruples,
to neglect an ordinance of God? or shall we drive them to
the dissenters, whose peculiar doctrines they do not believe ?
or shall we, under certain regulations, accede to their
wishes?”

The Conference was very unwilling at first to do any
thing on the subject. They were delicately situated. They
had always been taught to regard themselves as a society in
the church, and not a church by themselves. With this
understanding, many of their most wealthy and pious mem-
bers had been induced to join, and were at that moment
holding important offices of trust, who still regarded the
church as their mother, and looked only to her for the valid
administration of the ordinances. The Conference was
aware how the change demanded would affect such people,
and felt compelled to move cautiously. But their prudent
tardiness and delay did not quiet the public mind. Discus-
sion waxed warmer and warmer. The leading men in the
Conference were on opposite sides, and the prospect for
peace was dubious. A majority, however, agreed that the

8*
90 COMPENDIUM OF METHODISM.

preachers might administer the ordinances where a majority
in the society was in favor. This gave the high church
party great offence, and created no little disturbance. They
next, for peace’s sake, retracted a little, and allowed the
sacraments only where there was no objection. This only
increased the difficulty, as it gave the power to a single
churchman to bind all the rest of the society. The conten-
tion now became intolerable. High church trustees shut
several of the chapels against low church preachers ; con-
gregations were divided; many seceded from the society,
and things looked threatening indeed. What could be
done? The conference was as much divided as the people.
Mr. Benson was high church, Mr. Moore, Mr. Wesley’s
biographer, was low church, and both had been in the same
circuit, serving different parties to the controversy.

The opening of the Conference of 1795 was a critical
period. Excitement had reached the culminating point.
Argument was exhausted. All seemed to feel that the
decisions of this session would decide the fate of the
.Wesleyan body; and yet it was obvious that no action,
however wise, would please all, and prevent a separation of
some from the connection. The alternation of hope and
fear could be distinguished in every countenance. Many a
pious heart trembled for the ark of God. ‘Trustees and
stewards from all parts of the kingdom were assembled in
the lobby, to speak for themselves and their constituents,
and by all lawful means to persuade the Conference to favon
the preferences of their respective parties. Some would
secede if the Conference should do thus and thus; and
others would secede if it should not. The Conference
heard all; and, fully impressed with the delicacy of their
position, entered upon their work like men of God,
determired to take no advantage that did not belong to
DIFFICULTIES ABOUT THE SACRAMENTS. 91

them, and come to some decision that would end the con-
troversy for ever, if possible.

It was first agreed to refer the whole matter to a “ com
mittee of nine,’ to be chosen by ballot. This was the
fairest way to choose them, and yet it was to be feared that
in this way they would all be on one side, as it was evident
the conference was not equally balanced. But no; there
was too much magnanimity in the body for this. All seemed
to feel that both sides ought to be represented, and that
minorities are to be respected. ‘The ballotings resulted in
the appointment of a mixed committee, consisting of Rev.
Joseph Bradford, John Pawson, Alexander Mather, Thomas
Coke, William Thompson, Samuel Bradburn, Joseph Ben-
son, Henry Moore, and Adam Clarke. After sitting six
evenings, three and a half hours each evening, in close
deliberation, the committee presented a ‘‘ Plan of Pacifica-
tion,’ so accommodating all parties, and requiring conces-
sions from all, that it was difficult to tell which party in the
committee had prevailed. The truth was, (be it said to the
praise of God, and to the credit of their hearts as well as
their heads,) both prevailed. Their paramount interest was
to save the cause ; and the matter in dispute being rather a
prudential arrangement than a positive duty, they acqui-
esced in a compromise that required concessions both ways,
and still gave both sides their own way to an important
extent. The Conference adopted the report with great
unanimity, by slightly altering one article, after which it
very harmoniously appended two or three more, and sent it
forth among the societies. Few could say it was just what
they wanted ; but nearly all the real Methodists, embracing
the trustees, stewards, and private members, acquiesced in
it as a plan of peculiar wisdom, dropped their controversies,
and united anew in the work of God. There was, however,
92 COMPENDIUM OF METHODISM.

2 small secession about this time, to which we shall refer
hereafter.

It is not necessary to state all the provisions of this plan.
It is enough to say, that baptism and the Lord’s supper, to-
gether with service in the chapels during the time of church
service, were provided for on the condition that a majority
of the stewards and leaders should approve of it. But it
did not bind the conscience of any one. If a majority should
favor the sacraments, &¢., according to the “plan,” it did
not bind the minority to attend upon them. Members could
go to church as before, and those who preferred it might re-
ceive baptism and the sacrament at chapel. Was not this
kind? Was it not just? And was it not Wesleyan, too ?
We have not a doubt of it. Mr. Wesley loved the church,
but he loved the souls of men better. He would not sepa
rate from her any further than he found it necessary to the
work of God. The church was not his God. In a letter to
Mr. Walker, he says, ‘‘ Nor have we taken one step further
than we were convinced was our bounden duty. It is from
a full conviction of this, that we have, 1. Preached abroad.
2. Prayed extempore. 3. Formed societies; and, 4. Permit-
ted preachers who were not episcopally ordained. And
were we pushed on this side, were there no alternative
allowed, we should judge it our bounden duty rather wholly
to separate from the church, than to give up ANY ONE
of these points. Therefore, if we cannot stop a separation
without stopping lay preachers, the case is clear—we can-
not stop it at all.”

But the desire of the Conference to avoid all appearance
of separation from the church, led them to qualify their
preachers to administer the sacraments without the im-
position of hands. This was not satisfactory to some,
though they knew that the imposition of hands was a mere
DIFFICULTIES ABOUT THE SACRAMENTS. 93

ceremony, which added nothing to the validity of the ministry.
But custom had invested it with so much importance, they
were sure many people would never regard them as regular
ministers of the gospel unless they had been ordained in the
usual way. Therefore they wished the Conference to avail
itself of a venerable custom, which, while it would add
nothing to their authority, nor subtract any thing from the
authority of the Church, would give them an influence over
some minds that could not be otherwise obtained. This
measure, however, was delayed till 1836, when the Confer-
ence adopted it as a “standing rule.”

From the year 1752 to the year previous to his death,
Mr. Wesley held an annual Conference with the preachers in
Ireland; and provided in his poll-deed for such gatherings
as often as the British Conference should judge expedient.
The Irish Conference is now held annually under the presi-
dency of some one appointed for the purpose. It embraces
71 circuits, 163 travelling preachers, and 22,221 members.

The mjssionary work was for many years carried on under
the direction of Dr. Coke, who travelled through the king-
dom and took collections for its support. His labors in this
department were very extensive and successful. He was
probably instrumental in sowing the seed in the West Indies,
which has since brought forth so abundantly. The
redeemed sons of Africa, in those islands, owe more to him
than they will ever realize till they meet him in glory. He
was a whole man, and gave himself entirely to the work.

“ At the Conference of 1813, Dr. Coke, then in the
sixty-seventh year of his age, expressed an earnest desire
to proceed to the East Indies, for the purpose of establishing
a mission there. Highteen times had he crossed the
Atlantic for missionary objects; yet his godly ardor was un-
abated, and his conviction of the truth of Christianity and of
94 COMPENDIUM OF METHODISM.

its importance to mankind was increasingly strong and
influential. Some of the brethren, recollecting his advanced
age, the difficulties connected with the undertaking, and the
serious inconvenience the missions already in existence would
experience in consequence of his departure, attempted to
dissuade him from the enterprise, desirable as they con-
fessed it to be. He heard their reasonings and remonstran-
ces, and then, bursting into tears, he exclaimed, in a manner
which they could not resist, ‘ If you will not let me go, you
will break my heart.’ His brethren withdrew their opposi-
tion, and this honored patron and friend of missions, accom-
panied by seven others, embarked for the East, in December,
1818. On the third day of May following he was found
dead in his cabin, having expired, it was believed, in a fit of
apoplexy. Thus ended the life and labors of this estimable
man, whose name will ever be remembered in honorable
association with modern missions. Next to Mr. Wesley,
no man was ever connected with the Methodist body who
contributed more to extend the blessings of Christianity
among mankind.” — Centenary of Methodism, p. 162.

This calamity, however, did not frustrate the enterprise.
The body of Dr. Coke was committed to the deep; but his
associates continued their voyage, and laid the foundation of
the mission at Ceylon, and on the continent of India, which
has since attracted so much attention. And, strange as it
may seem, the missionary spirit received a new impulse at
home. The connection had been relying upon one man; but
now that he was no more, all seemed to feel their responsi-
bility, and rallied in support of the cause for which their
venerated father and friend had given his fortune and his
life. And here we find the opening of a new era in the
history of Wesleyan missions. The necessities of the cause
suggested to Rev. George Morley, superintendent of the
DIFFICULTIES ABOUT THE SACRAMENTS. 95

Leeds circuit, the idea of a missionary society in that town,
by means of a public meeting. Rev. Richard Watson and
James Buckley were appointed to preach, and Thomas
Thompson, Esq., a member of Parliament, to preside. The
meeting attracted general attention, and gave a powerful
impulse to the cause. Similar meetings were now the order
of the day, and followed each other in quick succession,
“till the Methodist congregations, from the Land’s End to
the Tweed, caught the sacred flame. Collectors offered
their services in all directions, the hearts of the people were
every where impressed and opened by the state of the
heathen, and the communication of authentic missionary
initelligence ; and money was, from year to year, poured into
the sacred treasury beyond all precedent.”

From that time the work has gone steadily on, command-
ing the affections of preachers and people, and having the
superintendency of the greatest minds and noblest hearts
that ever graced the world. While the society was yet
mourning for Dr. Coke, and fearing that they should never
see his like again, God not only suggested a new plan, by
which to make up in a measure for the loss they had sus-
tained, but raised up a man, peculiarly endowed in all
respects, to operate that plan with wonderful effect. We
refer to Rev. Richard Watson, than whom, perhaps, the
cause of missions never had a warmer friend or an abler ad-
vocate. During his activity the missions flourished beyond
what they had ever done before, and gave fresh encourage-
ment to effort. This may be seen in the South Seas,
‘where the savage inhabitants of whole islands have aban-
doned the idols of their fathers, and where the people, by
thousands, have become the spiritual worshippers of God.
Civilization there walks hand in hand with Christianity ;
children and even old people are gathered together in
96 COMPENDIUM OF METHODISM.

schools ; and persons of all ranks are successfully learning
the useful arts. The change which has taken place in the
spirit and habits of those savage tribes is so sudden, deep,
and extensive —so obviously above all human power — that
he is blind who cannot see in it the working of that
Almighty Spirit by whose agency three thousand persons
in Jerusalem were, in one day, converted from Jewish obsti-
nacy and unbelief to the faith of Christ.”

Other missionary fields have not been less fruitful. God
has crowned the efforts of the Wesleyan Methodists with
more than ordinary success. And they have deserved it;
for no people, in their circumstances, have contributed to
the cause so liberally. The sun goes not down on their
work. They have belted the earth -with their missionary
operations, and are waxing stronger and stronger every
year. Their missionary society was formed in the year
1818, and has steadily advanced until it has become one of
the mightiest engines for good in Christendom. Its collec-
tions the last year amounted to $503,375, a generous sum,
indeed, especially when it is considered that they have first
to support the regular church clergy, then their own, and
are generally composed of the poorer classes of society.

Nor has God forsaken them at home. Though they
have shared the common reproach of Methodists, they have
exerted an increasingly powerful influence to the present
moment. Said Mr. Watson, “It might almost be said of
us, ‘So the people shall dwell alone.’ The high church-
man has persecuted us because we are separatists ; the high
dissenter has often looked upon us with hostility, because
we would not see that an establishment necessarily, and in
se, involved a sin against the supremacy of Christ; the
rigid Calvinist has disliked us, because we hold the redemp-
tion of all men; the palagianized Arminian, because we con-
DIFFICULTIES ABOUT THE SACRAMENTS. oF

tend for salvation by grace ; the Antinomian, because we
insist upon the perpetual obligation of the moral law; the
moralist, because we exalt fuith; the disaffected, because
we hold that loyalty and religion are inseparable ; the politi-
cal tory, because he cannot think that separatists from the
church can be loyal to the throne; the philosopher, because
he deems us fanatics; while some infidel liberals, generally
exclude us from all share in their liberality, except it be in
their liberality of abuse. In the meantime, we have occa-
sionally been favored with a smile, though somewhat of a
condescending one, from the lofty churchman, and often
with a fraternal embrace from pious and liberal dissenters ;
and, if we act upon the principles left us by our great
founder, we shall make a meek and lowly temper an essen-
tial part of our religion; and, after lis example, move
onward in the path of doing good, through ‘ honor and dis-
honor, through evil report and good report,’ remembering
that one fundamental principle of Wesleyan Methodism is
anti-sectarianism and a catholic spirit.”

Every weapon formed against them has most signally
failed. An early application to Parliament for an alteration:
in the Toleration Act, that would have been ruinous to them
had it been suecessful, resulted in an alteration in their
favor. An appeal made to the Courts of Chancery, to break
down Mr. Wesley’s Deed of Declaration and subvert the
Discipline, not only failed of its object, but established the
Deed more firmly than ever, by procuring it the sanction of
Mr. vice-chancellor Shadwell, aud of lord chancellor Lynd-
hurst. And so of the movements of certain trustees aud
others, who have seemed desirous of tearing up the old
Wesleyan track; they have only established it the more
firmly, by attracting attention to its solidity and adaptation
to its objects.

9
98 COMPENDIUM OF METHODISM.

Nor have attacks upon their doctrines succeeded better.
At no period have they lacked cither men or means to vindi-
cate themselves in this respect ; and by circulating the well-
selected sermons, biographies, and commentaries of their
book-room broadcast over the land, they have been able to
extend and establish the heart-stirring truths of Methodism,
in spite of all the learning and sophistry that have been
arrayed against them. ‘The enemies’ attacks, often made
upon leading men, havé been equally fruitless. Those men
have uniformly survived the storm, and even shone the
brighter for the shadow that was cast upon them. And we
have no doubt this will be the experience of themselves and
their successors in the future, while they strive to “ keep
our rules, and not to mend them.’

In the progress of events they have been able to adopt
measures for the full support of all their itinerant minis-
ters, whether in effective service or superannuated ; and
years have elapsed since one had to fear the want of bread
in entering their ministry. This has, no doubt, operated
favorably on the cause. Men, good and true, have been
secured to the work, who might have spent their energies in
a less useful way, had the idea of becoming itinerants been
identified with that of starvation, or suffering the want of
the necessaries of life. To enter a ministry, even with a
lucid conviction of a call to preach, in the certain prospect
of poverty and dependence, and perhaps of great suffering
therefrom, requires more grace than men generally enjoy.
Where there is one who will do it, we apprehend there are
many who, though constrained by conscience to preach the
goscel, would impose some restrictions upon their preferences,
and, asa matter of apparent necessity, enter the work in
another branch of the church, where their supplies would be
more liberal. We believe Methodism in this country has
DIFFICULTIES ABOUT THit SACRAMENTS. 99

lost many noble men, whose influence would greatly have
aceclerated the growth of the church,—men of picty and
talent, —merely by the paucity of the support she los
afforded. She may have been saved, by this meaus, from
the curse of a Aireling ministry —a ministry that secks the
fleece and not the flock. But we have no doubt the losses
have greatly exceeded the gains. :

By providing amply for their ministers, not only while in
edective service, but when disabled by sickness or old age,
the Wesleyans have been enabled to select their men for the
itinerant service. The supply of candidates is always
abundant, though they only receive single men, unless their
wives and children are provided for from other sourecs.
They have also been enabled to hold them rigidly to the
work when received, and make them feel that they must be
efficient, or retire. And, besides, the people, paying the
full amount required, are allowed to be more rigid in their
claims than would be modest if they had but half fed their
preachers. The advantages are, indeed, numerous, and the
Wesleyans have been reaping them for many years.
CHAPTER VI.
WESLEYAN SCIIOOLS AND FUNDS.

At the first Conference the question was asked, “ Can
we have a Seminary for laborers?” and answered, “If
God spare us till another Conference.” The next year
it was inquired, “Can we have a Seminary for laborers,
yet?” ‘To which it was replied, ‘“ Not till God gives us a
proper tutor.” ‘The matter did not sleep here, though the
object was not soon gained.

A few years after Mr. Wesley’s death a pamphlet was
published by order of the Conference, showing the import-
ance of a ‘plan of instruction” for preachers received on
trial. Ina letter written by Dr. Adam Clarke, in 1806,
he says, “* We want some kind of Seminary for educating
such workmen as necd not be ashamed. I introduced a
conversation on the subject this morning; and the preachers
were unanimously of the opinion that some strong efferts
should be made without delay, to get such a place cstab-
lished. Every circuit cries out, ‘send us acceptable
preachers.” Tow can we do this? We are obliged to take
what offers. The time is coming, and now is, when illiterate
piety can do no more for the interest and permanency of
the work of God than lettered irrcligion did formerly.
Speak! O, speak specdily, to all our friends!’ Let us get a
plan organized without delay.”

In 1823, and from that time forward, the Conference
100
SCHOOLS AND XUNDS. 101

appointed a committee every year to consider the subject
and report. In 1833 a committee, consisting of twenty
preachers, was directed to meet in London, Oct. 234, to
settle upon a plan, which they completed after seven days’
deliberation. The plan was adopted by the Conference,
with some little revision, and the ‘‘ Wesleyan Theological
Institution for the improvement of the junior preachers ”
went into operation, at Haxton, London. In the year 1839,
agreeably to a previous understanding, the Conference
appointed a sub-committee, in the north of England, to find
a suitable situation in that quarter for the establishment of
another similar school, or a branch of the same, for the bet-
ter accommodation of the whole work. This sub-committee
reported in favor of a premises at Didsbury, near Manches-
ter. The general committee reported in favor of a premises
at Richmond, near London, for the southern branch, (having
occupied hired rooms till then,) whereupon the Conference
accepted the two reports, and provided for the erection of
suitable buildings at the two localities, sufficient for the
accommodation of one hundred students. The expense of
these buildings was met by a part of the centenary fund,
raised for the benefit of the schools.

To avoid men-made ministers, the Conference wisely
determined, in the beginning, that none should be received
into the institution but such as were evidently called of
God to preach the gospel. And that there might be no
mistake, candidates were required to pass the regular
examinations preliminary to the ministry, obtain the consent
of the Quarterly Meeting, the recommendation of the
superintendent of the District Mecting, and be actually
accepted by the Conference, and placed on the “reserve
list.’ Entering under these circumstances, they are put
upon that course of training which their tutors think will

o*

1
102 COMPENDIUM..OF METHODISM.

best fit them for the field they are to occupy ; alsways subject
to the call of the Conference, and liable to remain three
years. But if they remain this length of time the last year
is counted as the sccond of the four years of their proba-
tion in the Conference.

This plan is peculiar, in that none are received till the
people and the Conference are satisfied they are called of
God to the ministry. Then, instead of teaching them the-
ology only, or theology in connection with such other
branches as are more intimately related to it, (for instance,
moral science, the Greek and Hebrew languages, &c.,) and
requiring them to remain a specified term of years, it
teaches them just those things which they are ignorant of,
and need to know, to fit them for their particular work ; and
when this is done, they send them forth into the field,
whether they have been studying one month or three years.
Thus they have saved themselves from the curse of a mere
literary ministry, and the disgrace of ignorance, and have
secured much time and talent to the cause of Christ that,
under the regimen of other denominations, would have been
squandered and lost.

Kingswood School was cstablished by Mr. Wesley in
1748, for the special benefit of the colliers. But afterward
it came to be devoted entirely to the sons of itinerant Meth-
odist preachers. In this character Mr. Wesley urged it
upon the support of the people as a noble charity. For
several ycars this school was found insufficient for the accom-
modation of the preachers’ sons who were entitled to its
advantages. Hence, in 1811, a similar school. was estab-
lished at Woodhouse Grove, near Leeds, which, in honor of
our founder, was denominated “* The Wesleyan Academy at
Woodhouse Grove.”

Each travelling preacher sending a son to either of these
SCHOOLS AND FUNDS. 103

schools pays the sum of five guineas, and two guineas per
annuin afterward. ‘Those preachers who receive twelve
pounds annually for the education of a son at home, who
cannot be admitted to the schools, subscribe one guinea
per annum; while others subscribe only half a guinea.
Preachers receive, also, an annual allowance for the educa-
tion of their daughters.

Each of these schools is placed under the care of a
travelling preacher, who is responsible for its internal
arrangements and expenditures. He is called the ‘ Gov-
ernor,” and may be continued or removed by the Confer-
ence, within certain limitations, at its discretion.

Sunday Schools were commenced in England by Mr.
Robert Raikes, in 1784. When Mr. Wesley heard of the
plan of this gentleman, he gave it his decided approval, and
recommended its adoption to his societies, with this improve-
ment, that the services of the teachers should be gratuztous.
His advice was taken, and immediately large ‘masses of the
youth were brought under efficient Sabbath School instruc-
tion. But it was not till 1827 that the Conference adopted
a complete code of rules for the government of these bodies.
Since that time most of these schools have been conducted
on the same general principles, and have achieved magnif-
cent results.

The Wesleyans have long sustained various week-day
schools, which have contributed very largely to the general
intelligence of the people. Since the year 1833 the Con-
ference has annually appointed a “ Committee on Educa-
tion,” charged with the duties of collecting information and
urging the people forward to higher attainments. In 1840
this committee reported a plan to the Conference for the
promotion of religious education in immediate connection
with that body. ‘This plan was adopted, and affectionately
104 COMPENDIUM OF METHODISM.

recommended to all the societies, and has thus far met the
highest expectations of its friends.

There is also a proprietary school in Sheffield, conducted
strictly on Wesleyan principles, though not a Conference
institution. It was established and is conducted as a
private concern, but the deed secures it to the interests of
Methodism. It has been in operation more than twenty
years, and furnishes facilities for pretty thorough classi-
cal and commercial education, combined with religious
iastruction.

The extent of these operations, with the nature and mag-
nitude of various other institutions connected with the Con-
ference, will be better understood by referring to the several
funds under its special jurisdiction. But let not the reader
be deceived. The term fund, with us, conveys the idea of
large investments, as when it is asked, “‘ Do you support
your preacher by subscription or by a fund?” But there
is nothing of this implied in the term among the Wesleyans.
They mean little more by it than the aggregate of the col-
lections and subscriptions taken in the several societies for
the object in question, with, perhaps, the profits of the Book
Concern, and the interest on some small legacies.

“ THE ConTINGENT Funp ”’ is one of the oldest and most
excellent charities of the connection. It originated among
the more liberal of the societies, for the purpose of liqui-
dating debts on the preaching houses, making up deficien-
cies in the support of the preachers, and sustaining others
in new fields of labor, in England, Scotland, Wales, and
Treland ; and also to enable the preachers to meet the
expenses of law-suits instituted in order to protect the
societies against the outrages of cruel mobs. In 1756 the
Conference ordered a collection to be taken in all the classes, .
SCHOOLS AND FUNDS. 105

and sent out an address on the subject, exhorting the people
to liberality. So useful were these funds found to be in
sustaining and extending the work, in the year 1815 the
Conference ordered an annual public collection for the sup-
port-and spread of the gospel at home, in all their congre-
gations throughout the kingdom, in the early part of the
wonth of July, the avails of which were to be paid to the
Contingent Fund. ‘To these gatherings is added a pretty
large grant from the profits of the Book Concern annually.
This fund is now principally applied in supplying the
deficiencies of the poorer and smaller circuits in Great
Britain and Ireland. The balance is applied to mect what
are called ‘‘ extraordinary deficiencies,” such as arise from
accidents, afflictions among the preachers, furniture for
parsonages, Ke.

The affairs of this fund are managed by a committee,
consisting of the President and Secretary of the Confer-
ence, with fifteen other preachers, appointed annually by
the Conference, and fifteen laymen, chosen by the stewards
of different districts.

Tue Curttpren’s Funp was instituted in the year 1819,
‘to relieve the embarrassment which bad been long realized
in working the itinerant machinery. Till then, the several
circuits had to pay such an allowance for each of their
preacher’s children, as it is now with us. Hence, men with
Jarge families were often objected to purely on financial
ahr and were often embarrassed themselves at the
thought of being burdensome to a kind but poor people.
And not unfrequently these evils were rather aggravated
by the fact that a rich neighboring circuit was enjoying the
services of preachers who had less children, and perhaps
none at all.
106 COMPENDIUM OF METHODISM.

To remedy these difficulties, and equalize the expense of
supporting the children of the preachers among the circuits,
the District Meetings entered into an arrangement to require
each cireuit to pay the allowance of its proportion of all the
children in the Conference, according to the numbers in
society and their financial ability. This measure met with
general favor, both among the preachers and the people.
The operation of it is this: the rich circuits, having less
children among them to support than is their equitable pro-
portion, pay the claims of their preachers for such as they
have, and pay over the balance to the treasurer of the
“ Children’s Fund ;” while the poor circuits, having more
preacher’s children to support than properly belongs to
them, draw upon the “ Children’s Fund” for the amount
of their claims.

Thus all the preacher’s children are provided for; and
that there may be no failure in the operation of the plan,
each circuit is required to pay its annual apportionment to
the Fund before it can receive any assistance, whatever its
necessities.

“THE GENERAL CHAPEL Fuxp” was instituted in the
year 1818. Owing to various causes, that can casily be
imagined, many of the chapels were considerably involved
in debt. The Conference had often been called upon by the
trustees of different circuits for assistance, and had assigned
them certain territory in which to solicit donations. But
this measure was not equal to the demand. Therefore the
Conference determined to establish this Fund, to be sup-
ported by private subscriptions, by public collections, by
legacies, and by annual grants from the trust-funds of tho
chapels.

Accordingly, the preachers were required to apply to
SCHOOLS AND FUNDS. 107

their people for subscriptions in the month of February of
cach year, and close their efforts with a public collection.
The trustees of every chapel in the connection were to be
“ respectfully and earnestly solicited to evidence their readi-
ness to concur in the measure, by paying to the fund a sum
not less than one guinea for cach chapel, and more if they
were able.”” These measures were urged upon those who
would be most likely to neglect them; and the fund was
guarded against becoming a source of vain confidence to
poor societies by the’ adoption of the most salutary regula
lations. It is required of societies about to make applica-
tion for assistance, that they first make an effort among
themselves —that they shall have adopted the practice of
anniversary sermons and collections, and of sending at least
one guinea from the trust-estate to the treasurer — and shall
not have solicited subscriptions for their relief beyond the
limits of their own particular circuit. The wisdom of these
arrangements must be recognized at a glance.

Another arrangement intimately related to this fund, is
the appointment of a “ chapel-building committee.” Though
this committee was actually appointed prior to the establish-
ment of the chapel fund, and might have been very useful
had no such fund been created, this fund gives it peculiar
influence. The object of the committee is to prevent the
contraction of unreasonable debts. Church building is a
business with which few are acquainted. In new Methodist
societies it ig rarely the case that there is a man who is ca-
pable of preparing a suitable model of a house, or of arrang-
ing a practicable plan of paying for one. Nor is the
preacher of a circuit always wise in this respect. Indeed,
both he and the peopie, however intelligent, are in a most
unfortunate condition to think closely and judge discreetly
in the case. They are excited —they cannot look soberly
108 COMPENDIUM OF METHODISM.

and impartially into any plan. Hence, they often rush upon
the most unwarrantable speculations. Men of the least ex-
pevience in business become the agents of pecuniary transac-
tions beyond their capacity, aud, as might be anticipated,
plunge the society into trouble.

Hence, Mr. Wesloy exhorted “ that all preaching houses
should be built plain and decent, not more expensively than
is absolutely unavoidable.” In the year 1815 the Confer-
cnce advised the societies to remember Mr. Wesley’s advice,
“Beware of building expensive chapels,” and entreated
them not to contract debts they could not manage without
aid from other societies. ‘Two years after, this committee
was appointed, consisting of five brethren, to whom all plans
of new chapels, with their locations, subscription lists, &c.,
&e., were to be submitted for consideration and deliberate
jadgment as to the propriety of the undertaking.” + This
committee has its regular times of meeting, and receives
and considers proposals for building, altering, or selling, and
approves or disapproves, as they judge proper. If any
society choo3s3 to go on with their project, notwithstanding
the disapproval of the committee, they forfeit all claim
upon the ‘chapel fund,” and are left to bear their own
burdens. This arrangement has, no doubt, saved the con-
nection much mortification and financial embarrassment,
and added greatly to its chapel accommodations.

Tue Preacners’ AusiILtarny Funp is designed to meet
the necessities of supernumerary preachers, and the widows
and children of deceased preachers. At the Conference of
1763 some of the preachers were found to be nearly worn
out, and unable to travel any longer. This originated the

* The number has since been increased to twenty-four, thirteen of whom are
laymen.
’ SCHOOLS AND FUNDS. 109

question, ‘* How may provision be made for the old and worn
out preachers?” and it was answered, “ As to their cm-
ployment, they may be supernumerary preachers in those
circuits wherein there is most need. As to their subsist-
enee, 1: Let every travelling preacher contribute ten shil-
lings yearly at the Conference. 2. Let this be lodged in
the hands of three stewards approved by the majority of
the preachers. 3. Out of this, let what is needful be allowed
yearly, 1. For the old and sickly preachers and their fami-
hes; Cif they have any.) 2. For the widows and children
of those that are dead.”

The fund thus formed was called “ The Preachers’
Fund ;” but it proved insufficient. In the year 1799 it
was, therefore, superseded by what was called “ The Itin-
erant Mcthodist Preachers’ Annuity.’ This aimed at the
same objects, and was supplied by the preachers’ subscrip-
tions, by a portion of the profits of the book-room, and by
occasional donations and bequests of special friends. The
same year several leading members in London started ‘ The
Preachers’ Friend Society,” for the relief of itinerant
preachers in great emergencies. It was well sustained, but
met with serious difficulties, and ran down. After that, the
contributions of the people went to form what was called
the “ Methodist Preachers’ Merciful Fund,’ which was
distributed among the preachers according to their necessi-
ties. In the year 1813 these funds were denominated
“The Preachers’ Auxiliary Fund,’ in reference to the
“ Annuity”? before named ; but itdid not meet the demand,
and the pressing wants of the worn out preachers was a sub-
ject of painful consideration. In the year 1839 the Con-
ference adopted the same plan for raising supplies they had
previously devised for the children’s fund, and determined
upon-a scale of general disbursement, graduating the appro-

10
110. COMPENDIUM OF METHODISM.

priations according to the number of years the claimant had
devoted to the ministry, varying from ten to fifty pounds
sterling per annum. As, for example, a preacher who had
travelled thirty-nine years and upwards was to receive fifty
pounds, while one who had travelled under twelve years was
to receive but fifteen pounds; and the widow of such an one
but ten pounds. These are the two extremes of the scale,
which divides the claimants into seven classes.

The plan of the Conference also provides for giving each
preacher, on his becoming supernumerary, and each preach-
er’s wife, on her becoming a widow, the sum of thirty
pounds sterling to buy furndturve, they having been supplied
this necessity by the several circuits where they have
labored up to that time. It provides, too, for the children
of deceased preachers, for their education as well as
their support, and for special emergencies either among
the supernumeraries, the widows, or the fatherless. The
means of meeting these several claims, the first year after
the adoption of the plan, were chiefly obtained of the cen-
tenary committee, which, in accordance with the design of
the donors, appropriated about forty-five thousand dollars of
the centenary collections to this object.

The aggregate amount contributed to these funds the last
year was as follows: To the contingent fund, $61,729.64;
to the children’s fund, $ 16,471.78; to the general chapel
fund, $ 25,153.81; and to the preachers’ auxiliary fund,
$ 53,355.70. Add to these more than five hundred
thousand dollars raised for missions, the salaries paid to the
preachers, and various other regular and occasional collec-
tions, and the liberality of the Wesleyans will be seen to
exceed that of any other church in Christendom.

A few remarks in relation to the various measures
referred to in the foregoing pages will close the present
SCHOOLS AND FUNDS. Iii

chapter. The first is, that all these arrangements, par-
ticularly the funds, have been providentially demanded.
Nothing has been devised before its time, and nothing
really matured for many years after its first discussion.
This circumstance ought to encourage the younger members
of the Wesleyan family to ‘try again,’ and never to
cease discussing important practical questions till they shall
have hit upon the right plan, and seen it in eneceset ll
operation.

Another thought, which might not occur to the reader
from what has been said, is, that these several plans and
measures, though providentially suggested, were the result
of ovetound study. Not merely during the sessions of the
Conference. The Conference seemed generally to be im-
pressed that the necessary brevity of their sessions, and
other circumstances, would not admit of the needful investi-
gation. Therefore, when they found themselves approaching
the crisis, when something must be done, they appointed
large committees, embracing the wisdom of the ministry and
the laity, and designated the time and place of their meet-
ing. In these committees the matter was deliberately dis-
sected limb by limb, every weakness and impracticability
detected, and the whole consolidated and adapted to the
Wesleyan system, so that, if approved by the Conference,
it might become a part of that system, and seem indispen-
sable to its healthful operation. But another advantage of
this course was, the plan, when it came out, was as much
the people’s as the preachers’, and was, in a great degree, to
be managed by them. This gave it popularity, and secured
its success.

To the reader of this sketch, these regulations may seem
complicated. This is their first appearance to a stranger.
But if one will examine them more closely, he will find them
112 COMPENDIUM OF METHODISM.

complicated, indsed, yet simple; and, taken together, the
most finished and effective scheme of raising moncy extant.
How else could such an interest be kept up, and such vast
amounts of money be raised in a society embracing few of
the wealthy, and composed chiefly of the poorer classes,
many of whom are objects of charity themselves, and all of
whom are exorbitantly taxed to support the extravagance of
the Episcopal Church —taxed for every thing — not only
for what they cat, and drink, and wear, but for the very
light of heaven that shines upon them, and often oppressed
in their wages, too, and compelled to work long and hard
for what will scarcely procure them the coarsest fare ?
Should their children imitate the parent in this respect,
Methodism would soon fill the whole carth.
CHAPTER VII.

SECESSIONS FROM THE WESLEYAN CONNECTION ; THEIR
PRINCIPLES, HISTORY, AND PRESENT CONDITION.

Tue history of European Methodism is not complete, nor
is a sketch of that history just, which does not refer to other
sects taking rank under this general title. The Wesleyan
Connection does not embrace all who revere the name of its
founder. There are several minor bodies of Methodists
which claim our attention.

I. Tue Catviyistic Metuopists. — This title compre-
hends two distinct denominations, one of which never had
any connection with Wesley, and the other bnt little.
We refer to the: “* Welch Calvinistic Methodists,’ and
the “ Whitefield, or Lady Hundingdon Connection.” The
first originated in Wales about the time the Wesleys
began to attract attention in England. They have been
a zealous people, and have succeeded in doing much
good. In 1850 they reported 186 ministers, 241, local
preachers, and 58,930 members. The Whitefield, or
Lady Hundingdon Connection, was organized under the
labors of Mr. Whitefield, patronized by the Countess of
Hundingdon. The congregations connected with this sect
are about ninety in number. In some of its chapels the
service of the church is read. In others, the forms of the
Independents are observed. A sort of itinerancy is also
maintained, the respective congregations employing the

10° 1i3
114 COMPENDIUM OF METHODISM.

same minister but a few weeks in succession. There is,
however, little system or efficiency in it, and the congrega-
tions are fast relapsing into Independency.

‘Th's offshoot from the parent Methodist stock, if it can
properly be called such, is remarkable in one or two partic-
ulars. The first is, that it has the honor of being the only
one that ever occurred on doctrinal grounds ; a circumstance
of great sigiificance. ‘The other, that it was conducted by
persons of Ligh rank and influence. Mr. Whitefield was a
man of unbounded reputation as a Christian and pulpit
orator ; his theology was popular, and his leading supporters
persons of wealth and distinction. But ‘ the race is not to
the swiit, 1.or the battle to the strong.”

IJ. The New Metnopist Connection, sometimes called
Kilhamites, after one Alexander Kilham, a leading man in
its organization, was originally composed of seceders from
the Wesleyan societies. ‘There were individuals in the con-
nection at the time of Mr. Weslcy’s death who were dissat-
ised with his system, and hoped for a change. They did
not fancy its peaceable policy toward the church, or its gov-
ernment. After much noisy discussion, several societies
sent delegates to the Conference held at Leeds in the year
17097, who demanded a change in the government settled
by Mr. Wesley’s Deed. For important reasons, the Confer-
ence did not see fit fully to acquiesce in their wishes;
whereupon they immediately assembled, and adopted a sys-
tem of itinerancy and government according with their
peculiar views, and went into operation under the title of
“ The New Connection.” Their treatment of the Confer-
ence was very severe, and threatened serious consequences ;
but it was too manifestly unjust to be successful.

A few disaffected ones in different places seceded and
joined them, making an aggregate of some five thousand.
SECESSIONS. FROM THE “WESLEYAN CONNECTION. Tf15

And they have done no better since. A correspondent, who
has lived among them many years, writes: ‘ They started
under most favorable auspices, and they have been now
nearly sixty years vigorously striving to extend themselves,
and yet, up to 1850, they have not much exceeded 20,000
members, and 125 ministers; while the parent body from
which they separated, has increased from 75,000 members
to 468,000, notwithstanding several other secessions that
have operated to thin its ranks and swell those of the ew
Connection.”

II. Primitive Metuopist Conyection. — This denom-
ination originated in Staffordshire, under the united leader-
ship of two brothers, local preachers, by the name of
Bourne. Hearing from Lorenzo Dow about the work of
God at our camp meetings, and being anxious to be more
useful, in the year 1807 they began to hold field meetings,
for which they were rebuked, and afterward expelled.
They, however, continued their efforts, and were successful ;
but formed no distinct classes till 1810, when the organiza
tion of the Primitive Connection was effected, embracing
the expelled members, and such others as agreed with them.
They did not secede, had no war with the old church, did
not leave it willingly, and have never had much controversy
with it since. Though they have received such from the
Wesleyans.as desired admission to their ranks, they. long
since passed an act, that any member of their Conference
being guilty of denouncing or criminating another branch
of the Christian church, should by that act cease to be a
member.

Thus, living at peace with all men, and adopting the most
liberal and energetic measures, they have prospered exceed-
inyly. They hold annual and quarterly meetings, maintain
the itinérancy, and other Methodist peculiarities, and are a
116 COMPENDIUM OF METHODISM.

pious and devout people. They have faith in God, faith in
the power of his word and in prayer, faith in sudden con-
versions, and, like the Wesleys, they go among the lowest
and meanest of men and win them to Christ. Ata recent
Conference they reported 303 stations; 551 travelling
preachers; 9,077 local preachers; 6,490 class leaders ;
108,781 church members, and 112,098 Sabbath School
scholars. They have a few societies in the Canadas, which
are also in a flourishing condition, but have not been able to
do much in the States, because not needed. They are
sometimes called Ranters, in reference to the freedom of
their devotions.

IV. Tue Brste Curistians, on Bryawnites, seceded
in 1815, under the leadership of one William O’Bryan, a
local preacher. Having been rebuked for various extrav-
agances in reference to preaching and supporting the min-
istry, he withdrew from the connection, and organized a
new society under the imposing title of ‘‘ Bible Christian
Connection.” There is a striking resemblance between this
body and the Primitives. It admits lay delegates to its
Conferences in equal proportion to its ministers, whereas the
Primitives allow two to one. This connection reported, in
1850, 551 travelling and local preachers, and 15,553
members.

V. Tue Primitive Westeyan Metuopists. — This is
the name of a party that seceded in Ireland in 1816, under
the influence of Rev. Adam Averill, a clergyman of the
Church of England, and a Methodist according to the cus-
tom of olden times. The British Conference had allowed
the English to have preaching in “ church hours,” and to
administer and receive the sacraments among themselves,
some twenty years before. About 1810 the Irish Meth-
odists began to petition the Conference to allow them the
SECESSIONS FROM THE WESLEYAN CONNECTION. 117

same privileges, and not require them to receive the sacra-
ments of church clergymen, in whose piety they had no con-
fidence. The petition was reasonable ; and after several
year’s delay the Conference yielded, and the Irish were
permitted to exercise the liberties enjoyed by their brethren
across the channel. This so offended the minority, who
professed great reverence for Mr. Weslcy’s “ Plan”? and
the mother church, that they seceded, with Mr. Averill at
their head, and organized under the foregoing title, which
answers well to their pretensions. But they did not prove
to be quite as Wesleyan as their title would indicate ; for
they first abandoned the legal obligations of Wesley's
“Deed,” and then altered the constitution of their Confer-
ence so as to admit lay delegates. Besides, they inserted a
clause in their chapel deed, by which their houses are for-
feited to the Crown the moment service is held therein
during ‘ canonical time,’”’ or the sacraments are administered
by their own preachers, whom they regard as mere laymen.

The advancement of this society has not been very
encouraging. At first, they had several preachers, and
about 9,000 members, mostly located in the north of
Tre‘and, where the outbreak occurred. Their servility to
the church, lay representation, and hostility to the Wesley-
ans, have secured them many favorable glances from the
world; but still they drag on heavily, numbering at the
present only 78 preachers, and 11,119 members, showing a
gain of about 2,000 members in thirty-five years.

VI. Tus InpEPENDENT, AND WESLEYAN PROTESTANT
Metunoprsts. — These are two small bodies which separated
from the British Conference in the year 1827, in conse-
quence of not being allowed to dictate in important matters,
contrary to Methodist usage. The Protestants thought the
ministry had too much power. They also took offence at
118 COMPENDIUM OF METHODISM.

the introduction of an organ into the Brunswick chapel in
Leeds; and would not countenance the use of the liturgy
in the public services. Finding that the connection was
against them, and that there was little hope of effecting a
reform, they withdrew, and took a new name. But, strange
as it may seem, we find in their “ Rules,” published three
years afterwards, an express provision for the use of the
liturgy in the London chapel, and the introduction of an
organ into the Burley chapel.

The Independent Methodists are no better. They
scarcely have any regular ministry, being served by local
preachers. These two sects together number about 12,000
members, and their history is a beautiful comment on those
theories of church government which would subordinate cler-
ical authority to the dictation of the people. The least we
ought to learn from them is, that the people may be popish
as well as the priest ; and that they, having the purse of the
church, cannot be invested with legislative power without
some risk to their humility, and some danger to the rights
of the clergy.

VII. Tae Westevan ASSOCIATION METHODISTS, oR
WARRENITES. — The organization of this body occurred in
1834, under the direction of one Dr. Samuel Warren. Dr.
Fisk, in writing from England, remarked, “ It is thought Dr.
Warren became disaffected from the same reason that Dio-
trephes opposed the apostles.” To effect a change in the
government, he began to agitate the subject, making clerical
domination prominent in his bill of indictment. And find-
ing certain leading men in his way, he attacked them with
great violence, and would neither cease nor retract, where-
upon he was brought before the Manchester district meeting,
and suspended. This he took in high dudgeon, and, conspir-
ing with his disaffected brethren, he “‘ appealed to Cesar,”
SECESSIONS FROM THE WESLEYAN CONNECTION. 119

commencing suits in the court of chancery against the chair-
man of the district, Dr. Newton, and the Trustees of the
Oldham street chapel, asking the court to reverse the decis-
sion of the district meeting and of the trustees, and restore
him to the official duties and privileges from which he had been
suspended. The case was argued, and all the weaknesses
of the Wesleyan Platform exposed. But his honor, the vice-
chancellor, understood the law differently, and decided in
favor of the Conference and the trustees. But the doctor
was not satisfied, and appealed to the * Lord High Chancel-
lor,” who, after giving the case a suitable hearing, confirmed
the decision of the lower courts, leaving the doctor still
in suspense, and establishing the legality of the old Wes-
leyan “* Deed of Declaration,’ and the authority of the
Conference.

This was more than the excited party could endure,
and hence they seceded, and set up for themselves. The
doctor stood by them for a time; but finding the laity
inclined to exercise a little too much lordship over the minis-
try, or, at all events, the reform not working to his mind, he
seceded again, and took refuge in the Church of England.
He is now in the service of a small congregation in Man-
chester, while the little band of adventurers he led out from
among the Wesleyans are bravely struggling for the faith
he taught them in the days of trial. But they suffer for
the want of ministers. In 1850, they reported only ninety-
nine, while they claimed a membership of thirty thousand
one hundred and five. And it is thought that they have
nearly got their growth, unless the present agitation of the
Wesleyan connection may strengthen them, or they can
compromise with the remnants of some one or more of the
organizations mentioned. But the prospect of either is not

very flattering. =
120 COMPENDIUM OF METHODISM. |

VII. Tot Mernopist EprscopaL Cuurci, in Canada,
is not quite a secession from the Weslevan connection, and
yet it comes pretty near it. When the Canada Conference
separated from the Methodist Episcopal Church, it was
episcopal, and designed to remain so; but afterward
changed its mind, and, constitutionally, ‘did away” with
episcopacy, and united with the British Connection. A
respectable minority were dissatisfied, and retained their old
name and arrangements, adding thereto to meet the necessi-
ties of their unfortunate condition. They have one Annual
Conference, two bishops, 103 travelling, and 105 local
preachers, and 8,550 church members. They publish a
weekly paper, the ‘ Canada Christian Advocate,” have
a Book Concern, and are a pious and useful people.

IX. There is another secession in progress, which seems
more alarming than any of its predecessors. It has been
maturing several years. The main object, thus far, has
been to break down the Wesleyan Connection; and it has
not been altogether unsuccessful. Nearly sixty thousand
members have already withdrawn, and still the storm rages.
The disaffection arose from the rigidity and power of the
Conference, or, more properly speaking, the position and
influence of leading members of it. Such men are always
an annoyance to ambitious aspirants, however kind and pru-
dent. They have been particularly so in the British connee-
tion, and have excited the envy, jealousy, and, perhays, the
malignity of their inferiors. At all events, they have been
pursued by them with great severity, for many years.
They were finally attacked in certain “ Fly Sheets,” or
tracts, and traduced’in the most merciless manner; which
elicited an inquisition for the detection of the writers, and
resulted in the expu'sion of .Messrs.. Everett, Dunn, and
Griffith, who, no doubt, deserved the punishment. they
SECESSIONS FROM THE WESLEYAN CONNECTION. 121

received. Our only difficulty relates to the process, which,
we presume, was according to the regulations of the Con-
ference, as we are assured it received the sanction of nearly
every member.

As to the merits of the controversy, we may not be in a
condition to judge discreetly. Yet, believing that many
entertain mistaken notions, we can hardly forbear to say a
few words upon the subject. We give it as our opinion,
therefore, that both parties are at fault. Though the Con-
ference has often yielded, we think it has always been too
fastidious about little things, and has imprudently crushed
both men and measures it should kindly have managed and
turned to good account. Intolerance of individual opinions
and movements has been its chief fault. It has attempted to
govern too rauch, and that by dint of ecclesiastical authority,
rather than moral influence, and has often aggravated the
evil it would remedy. Had it adopted a written constitu
tion many years ago, abolishing the distinction between the
platform members and others, or, at least, making platform
privileges equally eligible to all, and not dependent upon the
faney of the president and his favorites, it would have
saved them much trouble. We think, too, that open Con-
ferences would have been favorable to their interests; and
have not a doubt that more frequent voting by ballot, rather
than by hand vote, under the burning gaze of leading com-
mittee men, would have hindered those men from controlling
every thing, and given better satisfaction. But we are
afraid these venerable fathers have coveted more of the
offices, honors, and emoluments of the connecticn than was
proper. A few individuals have holden nearly all the offices
for many years, notwithstanding others were equally quali-
fied. Dr. Bunting, for instance, lived in London eighteen
years out of forty-one, and Thomas Jackson nineteen years

11
122 COMPENDIUM OF METHODISM.

out of thirty-six; the former belonging to twelve, and the lat-
ter to ten, of the connectional committees most of the time.
This concentration of influence in a clique of even the best
of men. is always offensive and impolitic.

But however faulty the Conference, it affords no justifica-
tion of the reformers. If the ‘* Wesleyan Times,” their
organ, is a fair exponent of the spirit of the movement, it is
evidently persecuting and wicked in the extreme. No
Christian can countenance it for a moment, however he may
dislike the Conference. We had reached this conclusion,
when an Irish preacher, now of our church, wrote us as
follows : —

“Tt is our deliberate conviction that the secession is more
destitute of goodness than any that has occurred in Meth-
odism. Whether the Conference be right or wrong, the
Secessionists are not right. The spirit they manifest and
the means they employ have nothing of God in them, but
bear the impress of the ‘ evil one,’ in envy, hatred, malice,
and all uncharitableness. And it will be an evil day for
Methodism, when it shall be administered by such men.
We speak advisedly. We have no affinity for toryism, nor
have we any sympathy for tyranny and oppression; but,
having read most of the publications on both sides, (the Fly
sheets not excepted,) having sat nearly three days in the
British Conference listening to the trial of the expelled min-
isters, and having a personal knowledge of nearly all the
parties connected with the controversy, it is our deliberate
judgment that there is a great misunderstanding of the sub-
ject in this country, and that justice is not done to the
Conference.

“The master spirit in the movement is John Harrison,
formerly a local preacher, but now conductor of the ‘ Wes.
SECESSIONS FROM THE WESLEYAN CONNECTION. 123

leyan Times.’ He is a man of limited prudence, great
vashness, and entirely unfit to be the leading spirit of a relig-
tous movement. From first to last, the venerable Dr.
Bunting has been the principal object at which has been
aimed the envenomed arrows of this contest. We are nota
blind and undiscriminating admirer of this great man. But
when he has devoted his almost unequalled powers to our
common Methodism, for fifty-two years, and stood by it in
the hour of trial, when he has labored and sacrificed more
for it than any other living man, we cannot approve of
hiding behind a mask and blasting his fair fame, now that
he is just upon the verge of the grave. The Methodist
community will never consent, on anonymous charges, and
without trial or conviction, to doom any man to degradation,
much less Jabez Bunting. We see him now, as he stood up
before the Conference, in 1849, on .the examination of char-
acter. President Jackson, on reading his name, inquired,
“Is there any objection to Jabez Bunting?’ and there was a
pause. His enemies, who had striven to overthrow his
character, and send him down to the grave in disgrace,
under the charge of being a lazy, selfish, and deceitful
tyrant, were there. The eyes of six hundred Methodist
preachers turned alternately to them and to him. That was
the time and place to accuse him; but all were silent!
Although he arose, the question was asked again, ‘Is there
any objection to Jabez Bunting ?’ and again there was a
pause. But noaceuser appeared. With a voice suppressed
by emotion, which gave additional interest to his venerable
appearance, never to be forgotten, Mr. Bunting addressed
his brethren in a brief but noble speech, denying the various
accusations published against him, and calling upon those
who had known him for fifty years to judge between him
and his acccusers. When he sat down, there was a burst
124 COMPENDIUM OF METHODISM.

of enthusiastic and repeated applause, in which every voice
in the assembly was employed, except, perhaps, three or
four.

*‘ What could he have done more? And what could his
brethren have done less than to expel a noisy faction, who
would not prefer a charge in the disciplinary way, nor cease
to pursue them and their worthy fathers with falsehood and
abuse. If the venerable Bishop Hedding should be placed
in such a situation, the hearts of American Methodists
would burn with holy indignation, and they would drag his
slanderers to the light, and require them to sustain their
assertions, or retract them; and, should they decline to do
either, they would be tgnomintously expelled.”

What will be the result of this agitation ean only be
inferred from the history of others which have gone before.
Such movements seldom meet the expectations of their
friends, especially where they are based upon a mere ques-
tion of order, or abstract right. Most Christians care little
about the technics of government, so long as they feel no
undue restraint. There may be theoretical faults; but where
they are not oppressed, especially where they enjoy peculiar
privileges, and witness glorious practical results that do not
appear in the working of other systems, they will be cautious
in their attempts at reform, and will not abandon a certainty
for an uncertainty, nor risk the life of the patient upon a
darling experiment. Revolution seldom succeeds where
there is no great moral grievance. Ambitious leaders may
venture every thing on a less occasion; but honest Christ-
jans will not submit to ecclesiastical martyrdom for a doubt
ful hypothesis. Nor can they conscientiously lay waste the
fair fields of Zion for certain notions of government, how-
ever they may desire to see them adopted. We predict,
SECESSIONS FROM THE WESLEYAN CONNECTION. 125

therefore, that the storm will blow over with less numerical
loss to the connection, and vastly less of union and strength
in the new organization, than is anticipated. Yet it is a
moral pestilence, the disastrous consequences of which will
reach to the latest generation, and affect the destinies of
eternity.

We have referred to these painful divisions for the pur-
pose of erecting a beacon of warning to those who may
come after. They speak to all concerned, in a language
that cannot be misunderstood. The great and the strong
should learn not to despise the weak and foolish, but to
cherish them as a mother her children. If they pray, hear
them patiently, and treat them kindly. Never stand for
technicalities, where the peace of the church, and the wel-
fare of souls, is at stake. If they “compel you to go a
mile, go with them twain,” if you can do so with a good
conscience. It is magnanimous to be conciliatory. If you
cannot comply with their wishes, respect them, however
unreasonable. This may influence them to love you, though
they may still think you in error.

The disaffected should also learn to be modest in their
demands, and patient under defeat. The fact that they
are in the minority is presumptive evidence that their views
are erroneous. ‘Their brethren are as likely to be wise and
yood as themselves. If they are not, which is possible,
they are in no condition to be hurried, much less driven.
Besides, measures carried in a bad spirit, and by artifice,
will not prosper. Let them maintain their integrity, do
their duty in meekness and faith, and leave the result with
God. But never raise a storm to gratify self, and punish
opponents. specially, never be so deluded as to believe
that they can effect much for religion, by indulging in evil
speaking or rancorous agitation.

11"
CHAPTER VIIL
ORIGIN OF METHODISM IN AMERICA.

How little we know of the ultimate results of our en-
deavors! In crossing the Atlantic, to trace the history of
Methodism in the new world, we are first of all met with the
interesting fact that the handful of seed scattered in Ircland
by Mr. Wesley and his helpers germinated a Christian
family in America, that, in little more than half a century,
was unequalled in numbers and moral influence by any other
in the catalogue of evangelical denominations.

The first Methodist socicty in this country was organized
in the city of New York, in the year 1766. It was com-
posed of emigrants from Ireland, who had been converted at
home and joined the Wesleyans. Coming among strangers,
when vital piety was at a low ebb, and sinful pleasure the
idol of all classes of the community, they turned away from
the simplicity of the cross, drank mto the spirit of the
world, and commenced to run after its vanities. But another
family arrived, in which there was a ‘“ mother in Israel,”
whose heart was grieved at the recreancy of her fellow pil-
grims. Learning at a time that they were engaged in vain
amusements, and feeling that their coursc demanded a
rebuke, trusting in their respect for her age, and in God for
the success of the measure, she rushed into the room where
they were assembled, seized the cards with which they were
playing, and threw them into the fire. She now exhorted

126
ORIGIN OF METHODISM IN AMERICA. 127

them to desist from their backsliding, and return unto the
Lord. To Mr. Philip Embury, one of the party, but for-
merly a preacher, she said, “‘ And you must preach to us,
or we shall all go to hell together, and God will require our
blood at your hands!” When he objected that he had
neither house nor congregation, she replied, in the true
spirit of Christian enterprise, “Preach in your own house
first, and to our own company.” The duty was too obvious
and important to be resisted, and he yielded to importunity
and preached the first Methodist sermon ever delivered in
the country, “in his own hired house,’ and to a con-
gregation of five persons.

This opened the way for other meetings, in which the
little band exhorted each other to faith and good works, and
revealed to the few who condescended to notice them the
spirit of vital religion. However, they did not attract much
attention, or attain any great achievements, though they
gradually increased, and found it necessary to obtain a
larger room. Here they assembled regularly, and Mr.
Embury led their devotions. But not being a man of much
talent, and having to follow his secular calling for a liveli-
hood, he did not make a great impression. Something a
little startling was necessary to call the people out. And
this, Divine Providence was about to introduce.

In the year 1765 an officer in the English army was
awakened and converted under the ministry of Mr. Wesley,
at Bristol. Such was the grace of God in him that he felt
constrained to declare what the Lord had done for his soul,
and to warn his fellow soldiers to flee from the wrath to
come. About this time he was constituted barrack-master
at Albany, New York. Hearing, on his arrival, of the little
society in the city, he soon appeared in the midst of them,
in his official costume, and awakened no little interest. A
128 COMPENDIUM OF METHODISM.

converted soldier was a novelty, but not quite so great as a
minister of Christ preaching the gospel in regimentals.
But Capt. Webb had other charms ; he spake the word with
power and with the Holy Ghost.

Thus the new room was soon overflowed, and the society
was obliged to seek other accommodations. This led to the
hiring of a rigging-loft in Williams street, which, however,
did not answer the purpose long. There was too much of
novelty, and too much evidence that God was in the move-
ment, to allow the matter to pass unnoticed! The people
would come to hear for themselves, though the established
ministry warned them against it; and many became alarmed
about their souls, turned to the Lord and joined the society,
so that the loft became too strait for them. This suggested
a meeting-house, which, after much prayer, planning and
begging, resulted in the erection of the old John Street
Church, the modest picture of which so often appears in our
books and papers. ‘This was the first Methodist meeting-
house in America, and it was dedicated to God Oct. 30,
1768, about thirty years after the birth of Methodism in
England, and two years after its appearance in this country.
The services were performed by Mr. Embury.

This interesting event was too good to conceal; and as
one supply usually creates another necessity, so it did in
this case. Mr. Wesley would rejoice to hear of what was
doing, and another preacher was necessary to occupy the
new house. Mr. Wesley was, therefore, addressed upon the
subject, and immediately acquiesced in the wishes of the
society so far as to send them fifty pounds sterling toward
their debt, and two missionaries, Richard Boardman and
Joseph Pillmore. They arrived in Philadelphia, Oct. 24,
1769, when Mr. Boardman repaired immediately to New
ORIGIN OF METHODISM IN AMERICA. 129

York, and commenced his labors in the city and the sur
rounding country.

But while the society was reaching this advanced point,
there were influences at work in other parts. Capt. Webb
had been reconnoitering Long Island, and other places, even
as far as Philadelphia, and had’ succeeded in laying the
foundation of a good work. In the meantime, Robert
Strawbridge, another local preacher from Ireland, arrived in
Maryland, and commenced preaching in his own house, and
other places, in “‘ demonstration of the Spirit,” raised up a
society, and built a log church. Mr. Pillmore entered at
once into the labors of the former, finding about one hun-
dred in society at Philadelphia, and visited and strengthened
the latter in the work that filled his heart. He also went
into Virginia and North Carolina.

The ministry was soon strengthened by the arrival of
Messrs. Robert Williams and John King, local preachers
from England. October, 1771, Messrs. Francis Asbury
and Richard Wright arrived, as missionaries sent out by
Mr. Wesley. They found about six hundred members in
society, and entered into the harvest in good cheer, and
with a single eye. Mr. Asbury-labored in New York and
its vicinity during the winter, and displayed itinerant enter-
prise by penetrating all parts of the country. In the sum-
mer of 1773 two other missionaries arrived, Messrs. Thomas
Rankin and George Shadford. The former, having travelled
considerable longer than Mr. Asbury, was made general
Assistant, or Superintendent, in his place.

Up to this period no regular Conference had been holden,
and little conventional business had been done. The
preachers were scattered about in different States, and were
appropriating their labors as circumstances seemed to
require. But now, Mr. Rankin, having received authority

f
1380 COMPENDIUM OF METHODISM.

from Mr. Wesley, summoned a Conference of the preachers
in Philadelphia, to commence on the fourth of July. Here
it was agreed that Mr. Wesley ought to exercise the same
authority over the preachers and societies in this country
he did in England, and that the doctrine and discipline con-
tained in the Minutes should be the rule of their action. It
was further agreed that the ministers should not administer
the ordinances, and the people should be encouraged to
receive them at the Episcopal Church. The societies
embraced ten itinerant preachers and eleven hundred and
sixty members. The appointments of the preachers made
at this Conference may be of some interest. They were
as follows : —

New York —Thomas Rankin. To change in four
Philadelphia — George Shadford. months.
New Jersey —John King, William Waiters.
Baltimore — Francis Asbury, Robert Strawbridge, Abra-
ham Whitworth, Joseph Yearbry.
Norfolk — Richard Wright.
Petersburg — Robert Williams.

William Waters was the first native that joined the itin-
erancy, and he continued in it till he entered into his
Master’s joy.

From this period to the Conference of 1784, when the
society was organized into a separate and distinct church, it
was subjected to various conflicts, which at times threatened
its existence. One class of these arose from the revolution-
ary struggle, which commenced in 1776 and continued to
1783. War, in any circumstances, is disastrous to religion
and virtue in the community at large. Where armies are
marching and counter-marching through the country, and
ORIGIN OF METHODISM IN AMERICA. 181

husbands, and sons, and brothers, of every neighborhood,
are in the battle-field, amidst carnage.and death, it is impos-
sible to fix the public mind on any other subject, even where
there is the utmost harmony in relation to the cause and
objects of the war. But one unfortunate feature of this
war was, that the community were divided about it, a part
contending earnestly for independence and the other part
for continued subordination to the mother country. On this
question the father was often found arrayed against the son,
and the son against the father; the husband against the
wife, and the wife against the husband, for the women were
nearly as strong politicians as the men. So that, had the
ministers of the sanctuary been angels, they would have
been exposed to the cruel jealousy of both parties, and,
therefore, unlikely to convert either to the Lord. But they
must have been more than angels to have gained great spir-
itual victories amid so much excitement, even in the
absence of all jealousy.

But it was unfortunate for Methodism that most of our
preachers were Englishmen. This exposed them to peculiar
suspicion. It was still more unfortunate that some of them
allowed their patriotism to betray them into imprudencies,
which justly exposed them, not only to suspicion, but to
other evils; and finally compelled them to leave the country.
The difficulty was greatly augmented by a pamphlet pub-
lished by Mr. Wesley, and addressed to Americans, con-
demning their conduct, and taking sides with the English
Cabinet. In the existing state of the public mind, these
intimations of denominational toryism were of no doubtful
character. But, as if to leave no room to doubt, a back-
slider must needs set himself to enlist three hundred men
for the British standard, which cost him his life, and his
132 COMPENDIUM OF METHODISM.

old Methodist friends considerable trouble, as they were
supposed to be parties to the plot.

The excitement arose to such a pitch that the preachers
were greatly interrupted. Most of the missionaries returned
to England; Mr. Asbury concealed himself at Judge
White’s, in Delaware, for almost one year. Mr. Garrett
son and others, who ventured to continue in the field, were
severely mobbed, persecuted, and imprisoned.

The question of the sacraments was another source of
difficulty that came near destroying the unity of the body.
The missionaries, and many others, were intent upon cleay-
ing to Mr. Wesley and the church, and would not counte-.
nance the administration of the sacraments on any account ;
while some believed that Methodists had as good a right to
the sacraments as churchmen, and repudiated the practice
of depending upon the English clergy, who were generally
irreligious, if not immoral and profane. They, therefore,
broke away from the old custom, and administered the
sacraments as the people desired. ence the action had at
the first Conference. After this the subject was called up
and discussed from time to time, till 1779, when the war
had driven most of the clergy out of the country, changed
our relations to England, and had thus created a new
argument for the sacraments in the society. The South-
erners could stand it no longer, and, therefore, as they were
in the minority, and could not get a vote in the Conference
to carry out their wishes, they called the preachers together
at Fluvanna, Va., on the 18th of May, 1779, where, in
spite of many entreaties, they set up their standard, and
appointed a committee to ordain ministers. The committee
first ordained each other, and then they ordained their
brethren, whereupon they all went forth preaching the
ORIGIN OF METHODISM IN AMERICA. 133

gospel of the kingdom, and administering the sacraments.
Mr. Asbury labored hard to reclaim them, but in vain, till
the Conference of 1780, when he persuaded them to suspend
their new order for one year. This suspension was con-
tinued till Mr. Wesley provided for the necessities of the
society in a way that gave general satisfaction.

It was during this period, too, that Methodism commenced
its conflict with slavery, and received its first onset frora
slaveholders. It dared then to say, in Baltimore, that
“slavery is contrary to the laws of God, man, and nature,
and hurtful to society; contrary to the dictates of con-
science and pure religion, and doing that which we would
not that others should do to us and ours.” It spake out,
also, against distilling liquor, and warned the people against
these evils, as too wicked to be tolerated. But in the
midst of all their perplexities they prospered. God wrought
mightily upon the public heart, and many were born of the
spirit. Mr. Rankin’s account of what he saw and felt gives
a pretty clear view of what was rather common in those
times. He says: —

‘¢ At four in the afternoon I preached again, from ‘I set
before thee an open door, and none can shut it.’ I had
gone through about two-thirds of my discourse, and was
bringing the words home to the present now, when such
power descended that hundreds fell to the ground, and the
house seemed to shake with the presence of God. The
chapel was full of white and black, and many were without
that could not get in. Look wherever we would, we saw
nothing but streaming eyes, and faces bathed in tears; and
heard nothing but the groans and prayers of the congrega-
tion. I then sat down in the pulpit; and both Mr. 8. and
T were so filled with the divine presence that we could only

12
134 COMPENDIUM OF METHODISM.

say, ‘ This is none other than the house of God! this is the
gate of heaven!’ Husbands were inviting their wives to go
to heaven, wives their husbands, parents their children, and
children their parents, brothers their sisters, and sisters
their brothers. In short, those who were happy in God,
themselves, were for bringing all their friends to him in
their arms. This mighty effusion of the spirit continued for
above an hour; in which many were awakened, some found
peace with God, and others his pure love. We attempted
to speak or sing again and again, but we had no sooner
begun than our voices were drowned.

“ Sunday, 7. I preached at W.’s Chapel. I intended
to preach near the house, under the shade of some large
trees. But the rain made it impracticable. The house was
very greatly crowded; four or five hundred stood at the
doors and windows, and listened with unabated attention.
I preached from Ezekiel’s vision of dry bones: ‘ And there
was a great shaking.’ I was obliged to stop again and
again, and beg of the people to compose themselves. But
they could not; some on their knees, and some on their
faces, were crying mightily to God all the time I was
preaching. Hundreds of negroes were among them, with
the tears streaming down their faces.”

Thus, by the divine blessing, the society stemmed the
current, and gained a little every year, so that, in 1784, it
numbered eighty-three travelling preachers, and 14,986
members.

The question that now seemed to command particular
attention was that of ordinances, before mentioned. It was
plain that something must be done, or there would be a
division in the body. Mr. Wesley had watched the progress
of the controversy, and was prepared for the crisis. Ac-
ORIGIN OF METHODISM IN AMERICA. 135.

cordingly, by the aid of Dr. Coke and Rev. Mr. Creighton,
presbyters of the Church of England, he ordained Richard
Whatcoat and Thomas Vasey presbyters for America;
after which, he ordained Dr. Coke a superintendent, and
sent them out with all proper testimonials of orders and of
office.

These good men arrived in New York on the 3d of No-
vember, 1784. After consultation with Mr. Asbury, and
others, it was agreed to call a Conference of all the
preachers, to convene in Baltimore the ensuing Christmas:
The time arrived, and sixty of the etghty-three travelling
preachers then in the connection, appeared. Dr. Coke
presided, assisted by Mr. Asbury, whom Mr. Wesley had
appointed joint superintendent. The first act of the Con-
ference was to elect Dr. Coke and Francis Asbury super-
intendents. ‘This was done to accommodate the scruples of
Mr. Asbury, who declined acting on the appointment of Mr.
Wesley, without such an election; not that he doubted the
authority of Mr. Wesley, but he wished to know that his
appointment was approved by the body over which he was
to preside. He was then first ordained deacon, afterwards
elder, and finally consecrated, by Dr. Coke and others, to
the office of superintendent, all according to Mr. Wesley’s
directions. The Conference then elected twelve others to
the order of elder, who were duly consecrated by the impo-
sition of hands.

It was at this Conference that our present articles of
religion, and the general system of discipline by which the
church has since been governed, were adopted. ‘The pru-
dential arrangements of the church have, of course, expe-
rienced various modifications, and prudence will dictate
others; but the main features of the discipline agreed upon
at that time have been sacredly maintained to the present.
186 COMPENDIUM OF METHODISM.

This is a brief outline of the organization of the Meth-
odist Episcopal Church in the United States of America.
Till now, like her maternal ancestor on the other side of the
Atlantic, she had only been a society, and her members
stood connected with the various churches in the country, to
suit their respective tastes. The measure gave general sat-
isfaction, both to the ministry and membership, and is
susceptible of the strongest defence; but defence is not
necessary. :
CHAPTER IX.

THE FIRST GENERAL CONFERENCE, WITH NUMEROUS HISTOR-
ICAL EVENTS WHICH OCCURRED PREVIOUS To 1820.

Passine along to the year 1792, we are attracted by
another important event in our history, viz.: the first session
of the General Conference. But we must not dismiss this
interval of eight years without noting a few particulars.
Dr. Coke was in England a part of the time, but always
popular and useful. Bishop Asbury traversed the country
from end to end, preaching, attending Conferences, and
overseeing the work, amid dangers and deaths that few men,
and especially men of his office, would have brooked. But
he construed his official distinction into a divine call to be
more abundant in labors and sufferings for Christ’s sake ;
and to set an example to the flock, especially to the
‘preachers. Therefore he forded rivers, and traversed moun-
tains and swamps, sleeping in the forests, and on miserable
beds and floors, that made him sigh for “a clean plank.”
O, how much is the church indebted to this noble man for
his unexampled activity and willing sacrifice for the cause
of God at that time! Had an aristocratic, dronish, worldly-
minded man happened to have been in that sacred place,
American Methodism would have been a different thing from
what it is.

These men had only entered upon the duties of their new

office, before they projected a literary institution for the
| io 137
138 COMPENDIUM OF METHODISM.

education of the preachers’ sons, and others, which its
friends were pleased to call “ Cokesbury College.” This
was located in Abingdon, Maryland; but had been in opera-
tion less than ten years, when the nice brick buildings,
which cost the bishops immense labor, were burnt to the
ground. Dr. Coke now rallied, and having a liberal offer in
Baltimore, re-opened the college in a large building in that
town, purchased for the purpose. This was also consumed
soon after, which led some to believe that God was not
pleased with the enterprise.

As we have designated the superintendents by the term
bishops, it may be proper to say that the Conference
adopted this title in 1787. But they did not change the
nature or powers of their office. Dr. Coke was still just the
officer that Mr. Wesley ordained him to be when he set him
apart to the superintendency. Mr. Wesley knew that his
proper title was bishop, but he was aware if he called him
by that title he would offend the church. Therefore, he
preferred the harmless name of superintendent. But the
Conference stood in a different relation to the church from
what Mr. Wesley did, and saw no good reason why they
should not call its officers by their proper titles. Whether
it has injured the superintendents, or benefited the Confer-*
ence, we are unable to determine. Croakers have made
much noise about the matter, but to very little purpose.

The year 1789, in particular, was a memorable year.
The itinerant work had become so extended the bishops
held eleven Conferences. This multiplication of Confer-
ences brought up another difficulty. No one of them was
authorized to make rules binding upon the whole. This
suggested the idea of a council, to be composed of the
bishops and the presiding elders of all the Conferences.
(And, by the way, this is the year that the title of presiding
HISTORICAL EVENTS. 1389

elder was first used in the Minutes, though the office was
created four years before.) The suggestion was adopted,
and the council went into operation; but only met twice
before it was repudiated, and gave way to a General Con-
ference. Here, also, we find the first mention of a book-
steward, John Dickens, whose first work was to print “ A.
Kempis.”

But the matter of principal interest during the whole
eight years was the triumphs of divine grace over the sins
and prejudices of the people. Revivals were powerful and
extensive. The Lord seemed to attend the word with
peculiar energy, so that at the Conference in 1792 there
were two hundred and sixty-six travelling preachers in the
connection, and sixty-five thousand nine hundred and eighty
members, scattered over an immense territory, embracing
Nova Scotia and Upper Canada, on the north and east, and
the extremes of the settled portions of the south and west.

This General Conference, properly enough called the first,
was held in Baltimore, November, 1792. Here the whole
economy of the church was reviewed, and such alterations
made as the experience of previous years suggested. But
one man especially had it in his heart to produce a radical
change in the government. We refer to the Rev. James
O’Kelley, a very popular preacher, and an old presiding
elder, from Virginia. His plan provided that, after the read-
ing of the appointments of the preachers by the bishop, if
any one thought himself injured, he might appeal to the
Conference, and state his objections, when, if the Confer-
ence thought them sufficient, the bishop should change his
appointment. It was discussed about three days with great
interest, and then rejected by a large majority. This gave
Mr. Kelley great offence, and the next morning he resigned
his seat. Every thing was done by the Conference to appease
140 COMPENDIUM OF METHODISM.

him, except to adopt his plan, but to no purpose. He with
drew from the church, and formed a separate party, raising
a hue and cry against the church he had left, and denounc-
ing the ministers, and especially Bishop Asbury. The good
bishop simply replied: “I bid all such adieu, and appeal to
the bar of God. I have no time to contend, having better
work to do. If we lose some children, God will give us
more. Ah! this is the mercy, the justice of some, who,
under God, owe their all to me and my tyrants, so called.
The Lord judge between them and me.”

The excitement was great, and many seceded and joined
the new party. To make some gain of the political fever
which raged in those times, they took the name of ‘“ Repud-
lican Methodists.” This brought the spirit of the world to
their aid, and many of the people, some whole societies in
Virginia, withdrew, and took their meeting-houses with them,
while others were imbittered, divided, and destroyed. In
the course of the four years immediately succeeding this
outbreak, the church decreased in her membership more
than twelve thousand. But, after all, the enterprise did not
succeed. ‘The travelling preachers found there was more
popery in the new concern than in the old, notwithstanding
its title and pretensions, and all but one returned to the
church, bringing large numbers of the people with them.
Those who remained, struggled on, but with little encourage-
ment. In 1801 they sought to help a sinking cause by a
new name, and came out under the imposing cognomen of
“ The Christian Church.” The exclusiveness of this title
operated against them, and, falling into a contention among
themselves, they divided, and sub-divided, till not a vestige
of their ecclesiastical edifice remained. Mr. O’Kelley sunk
away into obscurity, and died a pitiful specimen of human
weakness, and a beacon of warning to his successors, not to
HISTORICAL EVENTS. 141

sacrifice the unity and prosperity of the church, or their own
integrity and usefulness, upon hypothetical notions of reform,
and especially upon slight occasions.

But the effects of this movement did not soon disappear.
Some who seceded lost their religion and their souls, we
fear; others, who retained some regard for the cause,
became too much disaffected to be at home and useful in any
church ; while a prejudice was excited against Methodism,
and religion itself, in the community, that was not easily
obliterated. But it settled the question of appeal from the
appointment of the bishops for sometime. We hear no
more of it till the year 1800, when Dr. Coke introduced it,
and finally recommended that the new bishop (not making it
to apply at all to Bishop Asbury) be assisted in making the
appointments by a committee of three or four preachers to
be chosen by the Conference. This was rejected by the
Conference, with several propositions of like effect. The
next we hear about restricting the appointing power, is in
the year 1808, when it was proposed so to alter the Disci-
pline as to allow the Conferences to elect the presiding elders.
This proposition was ably discussed, and rejected by a vote
of seventy-three to fifty-two. In 1812 the same question
was again introduced, and, after a thorough discussion, the
proposition was rejected only by a majority of three. Four
years later it met the same fate, though it was presented in
a modified form. In 1820 it was again discussed, and dis-
posed of as before. But there being considerable feeling on
the subject, it was called up again in the spirit of compro-
mise, and referred to a committee composed of an equal
number of brethren of different views, to confer with the
bishops, and strike out some course that might conciliate all
parties. Their report recommended that, on the occurrence
of vacancies in the presiding eldership, the presiding bishop
142 COMPENDIUM OF METHODISM.

should nominate three times the number wanted, out of which
the Conference should elect the necessary number by ballot ;
and the presiding elders, thus elected, should be an advisory
council to the bishops in appointing the preachers. The
report was adopted by a vote of sixty-one in favor, to twventy-
five against it, and it was supposed this would put the ques-
tion to rest, perhaps for ever.

But this was not the case. Bishop Soule, who had been
elected to the episcopal office a few days previous, signified
to the Conference that he thought the measure unconstitu-
tional, and he should not conform to it. Bishop M’Kendree,
in a feeble state of health, urged that it was unconstitu-
tional, and subversive of the superintendency, and also of
the itinerancy. The former tendered his resignation, which
was accepted, and the Conference adhered to its position.
But considering the age of Bishop M’Kendree, the decision
of Bishop Soule, and the anxiety of many others, it was
voted to suspend the new rule for four years. The next
General Conference continued the suspension ; but in 1828
the rule was rescinded ; since which time little has been said
on the subject, except in periodicals and lectures in resist-
ance of ultra reformers. The presumption is, that these
men, and their severe measures, operated against the very
thing they sought, and delayed the consummation they
wished to hasten.

The first General Conference was composed of all the
travelling preachers who pleased to attend. In the year
1800 it was limited to those who had travelled four years.
In 1808 it was agreed that it should be composed in future
of one delegate for every five members of each Annual
Conference. The ratio of representation has since been
altered as the ministry has increased in number. It is now
one delegate to every twenty-one members, and the Confer-
HISTORICAL EVENTS. 148

ence assembles once in four years, and is governed by a
constitution, limiting its powers, adopted also in 1808. This
constitution is popularly known as the “ Restrictive Rules,”
and may be seen in the Discipline, in the section which
defines the duties and powers of the General Conference.

Taking our leave of the General Conference of 1792,
and the secession which occurred about that time under the
leadership of Mr. O’Kelley, we move pleasantly along
amid labors and triumphs for many years. The men on whom
it devolved to command, in those days, were extraordinary
characters. Dr. Coke, Bishop Asbury, Jesse Lee, George
Roberts, Freeborn Garrettson, Ezekiel Cooper, Benjamin
Abbott, and others, acted a chivalrous part, and left their
successors an example of prudent legislation and of heroic
effort, that can never be forgotten. New England was about
the hardest soil they found to cultivate; but even this
yielded to their perseverance, and many societies were
formed.

The theology of this section of country had always been
Calvinistic, and Congregationalism was sustained by law in
two of the States at least; so that Methodists were obliged
to pay their parish taxes, have their property attached, or
go to jail. Men are now living who submitted to imprison-
ment, because they could not conscientiously pay taxes to
support a system they believed to be false and dangerous ;
the parish thinking a little “prison discipline” would
have a better effect in subduing their obstinacy than the
loss of a few articles of property which it might have
taken. Others have a distinct recollection of their property
being attached to meet parish claims, when it was known
they were Methodists, and supported Methodist preaching.
But this state of things could not long endure. The right
of petition had not then been trampled down, and Meth-
144 COMPENDIUM OF METHODISM.

odists, and others who were not so wedded to popular views
as to be blind to the claims of justice, prayed the honorable
court of legislation to allow them to worship God according
to the dictates of their own consciences. They were only
ridiculed at first, but afterward they succeeded in throwing
off the yoke, and securing the right of thinking for them-
selves, and sustaining such views and modes of worship as
they considered Scriptural. How much the various classes
of dissenters in Massachusetts and Connecticut owe to the
Methodists for the liberties they have long enjoyed in this
particular, they cannot now realize.

Another reason why Methodism found it so difficult to get
a foothold in this country, was its theology. It discarded
principles that had been long cherished as the very marrow
of the gospel, and vindicated others that were held to be
dangerously heretical. It broke over parish lines, too, that
had been drawn by law with great precision, and planted
itself wherever sinners could be induced to repent and
believe the gospel. And its ministry, instead of taking any
particular location, ransacked the whole country, and excited
the people to think about their souls. All these things, and
many others, created a prejudice, and brought out the
clergy in violent resistance of the new measures. The
pulpit rang with denunciations of Methodism. Its real
views were misrepresented ; its errors were magnified ; its
ministers decried as the false prophets and deceivers that
should come in the last days; and its assemblies persecuted
and scattered. But, nevertheless, the Lord converted some,
and the cause lived, not to be loved, we fear, by the démi-
nant sects, but to be more patiently endured, if not
respected. And not only so, but it lived to regenerate the
body that at first repelled it with the greatest virulence and
force. Not that it was entirely subdued to the new faith or
HISTORICAL EVENTS. 146

modes of operation, but that it became so essentially modi-
fied in its creed, public instructions, and various movements
for the conversion of souls, as to look very unlike its former
self. This, we trust, will not be denied. It has been
recognized on both sides of the house. Methodists have
rejoiced to see their theology and ecclesiastical regimen
transforming and imbuing other systems, and the rigid Cal-
vinist has mourned over the defection of his people, and
longed for the good old days, now, alas! for ever gone.

In other States and territories Methodism had less of this
kind of opposition to resist. In no section had the people
become so settled and united in theological error, and in
hostility to Arminian views. Much of the country .was
new, and Methodists were permitted to take an even start
with other sects. The result was, in many places they com-
manded the faith and affections of the people, and have
been the leading denomination ever since, proving the
superior adaptation of their system to convert men to God,
where it can have an “ open field and fair play,”’ by exceed-
ing all its competitors in rapid growth.

Dr. Bangs speaks of its early conflicts in these words : —

“ For sometime the number of Methodists in this country
was so inconsiderable that other denominations affected to
treat them with silent contempt; and if, occasionally, they
condescended to notice them at all, it was more in the way
of caricature and misrepresentation than by sober argument,
or an attempt at a fair and direct. refutation of their doctrine
and usages. The high churchman would sneer at our ordi-
nation, and, wrapping himself in the cloak of apostolical suc-
cession, with an air of assumed dignity, prate about ‘ John
Wesley’s lay bishops,’ as though these jokes were sufficient
to put us out of countenance. Others, panoplied in the stern
decrees of Calvin, and priding themselves in their exclusive

13
146 COMPENDIUM OF METHODISM.

orthodoxy, would tantalize us ‘with salvation by the merit of
good works, the omnipotency of frec-will, and the unsound-
ness of our doctrine of justification;’ while some would
smile at ‘baby baptism,’ as an affront offered to the Deity,
and an innovation upon apostolic usage.”

In respect to church legislation in the early times of which
we are speaking, it need only be said it was moderate ; con-
sisting in those slight changes which the progress of the
cause seemed todemand. ‘The General Conference of 1796
contemplated the numerous locations that had annually oc-
curred with deep regret. And yet, while the labor was so
excessively hard, the fare so poor, and the liability of pre-
mature old age, with poverty and want, was so great, there
was little room to complain. To relieve these difficulties,
and, if possible, check the tendeney to location, the Confer-
ence established what is now known as the “ Chartered
Fund,” and provided for an address to the people to meet
the emergency, by contributing of their substance. Though
this measure did not make up the deficiences of the
preachers’ claims, it did something toward it, and has since
afforded partial relief; but whether it has not been the
occasion of more withholding on the part of the people, is a
question.

The year 1799 was distinguished for the origination of
“camp meetings.’ This wonderful means of grace was
providential in its conception. Two brothers by the name
of M’ Gree, one a Presbyterian minister, and the other a
Methodist, went to attend a sacramental occasion with Rev.
Mr. 2 Gready, a Presbyterian minister in West Tennessee.
The Methodist preached first, and was followed by the Pres-
byterian and the Rev. Mr. Hoge, whose preaching pro-
duced a powerful effect. One woman became so deeply im-
pressed she shouted aloud for joy, and there were other
HISTORICAL EVENTS. 147

demonstrations of an extraordinary character. Messrs.
M’Gready, Hoge, and Rankins, all Presbyterian ministers,
left the house; but the AZ’ Gees remained to see the salva-
tion of God. Great was the power that rested upon them.
John was expected to preach, but he told the people that
his feelings were such he could not, and sat down amid sobs
and cries from every quarter. This brought the people out
to see what these things might mean. Many came a great
distance with horses, and waggons, and provisions, and so
numerous was the crowd the church would not contain
them. This drove them into the forest; and the distance
of many from home, and the impossibility of obtaining
accommodations among the people, made it necessary for
them to camp out, which they did, worshipping God day
and night.

This was something new, and attracted great attention.
And it was no less effective. The different denominations,
seeing that God was in the measure, gave it their counte-
nance; but one after another withdrew, until “it was left
almost exclusively to the Methodists. Since that time they
have employed it to good purpose, notwithstanding its old
friends have said many hard things against it. In the early
days of Methodism, when meeting-houses were few and
preachers scarce, camp meetings were peculiarly useful.
Hundreds were converted through their instrumentality. In
the course of the eight years following their introduction,
the net inerease to the church was eighty-two thousand six
hundred and siaztyfowr members, and a corresponding
increase of preachers.

March 31, 1816, closed the career of that great and
good man, and pioneer of Methodism in this country, Bishop
Asbury. When he came to New York, forty-five years
before, the Methodist connection numbered about siz hun-
das COMPENDIUM OF METHODISM.

dred members. After battling with the winds and storms
of near half a century, he bade a peaceful adieu to the
church he had loved and cherished as a mother her children,
embracing six hundred and ninety-five travelling preachers,
and two hundred fourteen thousand, two hundred and thirty-
five members. But these statistics convey only a faint idea of
what was accomplished during the period named. To estimate
this properly, we must consider how many were converted
and taken to Abraham’s bosom; how many joined other
churches ; how many more were improved and made happier
and better in various respects; and how much was accom-
plished in extending the itinerant plan through the States
and territories, and in the British Provinces; and in placing
ministers at different points, among the various classes and
tribes of men, to watch the indications of Providence, and
preach the gospel in every place, whether palace or wig-
wam, that might be opened to receive it. A foundation
was laid upon which others have built so nobly since, and
without which they must have labored with less effect.

In looking over the history of the four years following
the decease of this patriarch of Methodism, it is delightful
to observe that, though the Lord took away the “ master
builder,” he did not suffer the work to cease. Indeed,
death was not permitted to touch him till others had been
raised up with hearts and heads to take the cause where he
left it, and bear it on toward its grand destination. The net
increase during this time was forty-five thousand, six hundred
and fifty-five members, and two hundred and one travelling
preachers.

This period was distinguished, also, by certain prudential
arrangements, which contributed greatly to the strength and
influence of the body, and the extension of the work. The
“ Tract Society’ of the Methodist Church was formed by
HISTORICAL EVENTS. 149

a few individuals in 1817, with a view to supplying the poor
with suitable religious reading. This furnished an easy and
cheap method of reaching many people the church had
never addressed, and answered as well for defence, as attack
on the sins and prejudices of unbelievers. It was an old
measure of Mr. Wesley’s, and had been very useful. Its
influence since that time is well understood.

The year following, the Methodist Magazine was issued,
under the editorship of Rev. Joshua Soule. This was an
advance step. It opened a medium of communication with
the people that had long been needed. Not less than ten
thousand subscribers were obtained the first year; and the
doctrines and institutions of the gospel became better under-
stood, and the people of Ged more established in the unity
of the faith.

About this time, too, another effort was made to promote
‘the cause of education in the church. The “ Cokesbury
College ” had been twice burned, an attempt to establish
district schools had failed, and the people were quite dis-
couraged. But in 1817 Dr. Samuel K. Jennings and some
others opened a literary institution in Baltimore, which they
called ‘“‘ Asbury College.” This, however, appeared but
for a little time, and then, to the mortification of many, it
vanished away. The same year an academy was established
in Newmarket, N. H., under the patronage of the New
England Conference ; and two years after, another, in the
city of New York, under the patronage of the New York
Conference. These were approved by the next General
Conference, and other Conferences were advised to establish
similar institutions. The bishops were also authorized to
appoint presidents, principals, or teachers, to all such estab-
lishments. But this was not effected without some opposi-
tion. Though the church owed so much to the learning

13*
150 COMPENDIUM OF METHODISM.

of its founders, some did not realize the importance of
education.

This period was also marked by the revival of camp meet-
ings in Kentucky, where they had been quite suspended
on account of various irregularities. The first one held in
that quarter about this time was visited by many young
men, with bottles of whiskey in their pockets, whose inten-
tion was to disturb and break up the meeting. But the
church trusted in the Lord, and moved forward. Toward
the close of the meeting the power of God fell upon the
encampment. The young men referred to became alarmed,
and some, dashing away their bottles, humbled themselves
in prayer, while others fled to the woods, wailing with bitter
anguish, and crying earnestly for mercy. Thus a great
revival of religion commenced, which resulted in the conver-
sion of hundreds.

“The Missionary and Bible Society of the Methodist
Episcopal Church ”’ was organized in the city of New York,
April 5,1819. A Missionary Society was formed within
the bounds of the Philadelphia Conference about the same
time. The next General Conference approved of both
organizations ; but considering the Book Room was in New
York, and for some other reasons, it adopted the constitu-
tion of the society located there, bating that part which
related to the publication of Bibles, and made its head
quarters at the Book Room. ‘To this central organization
were soon added numerous auxiliaries, and the missionary
spirit has continued to increase till the present moment,
though not in proportion, we think, to the increase of our
numbers and wealth.

Durmg the last war with Great Britain, which was
declarcd June 18, 1812, the relations of certain societies in
the Canadas, with the Methodist E. Church, became con-
HISTORICAL EVENTS. 151

siderably disturbed ; and they applied to the British Confer-
ence for preachers, which were immediately supplied. This
laid the foundation of much correspondence and negotiation
between the two bodies. It was, however, conducted in an
excellent spirit, all parties seeming determined not to con-
tend, nor suffer their feelings to be agitated, or their friendly
relations to be broken up. In the year 1820 the General
Conference appointed Mr. John Emory a delegate to the
British Conference, and adopted an address to that body,
proposing a division of territory as the best method of
bringing the question of difference to a settlement. The
proposition was duly considered, and acceded to, by which
Lower Canada became connected with the English Confer-
ence, and Upper Canada retained its former connection with
us; each body withdrawing all its preachers from the other’s
ground, and agreeing in no way to interfere therewith; an
example of urbanity and prudent management seldom if
ever set before by two great denominations of Christians.
We mention this to show how our church became discon-
nected with a portion of territory upon which she bestowed
early attention, and in which she achieved magnificent
results; and will only add, that there has been no revival of
the difficulty since,
CHAPTER X.

IMPROVEMENTS, DEFECTIONS, AND SUCCESSES IN THE METH-
ODIST EPISCOPAL CHURCH, PRIOR TO 1840.

As our Hymn Book has recently undergone thorough
revision, it may be interesting to the reader to refer to its
former history. The first collection in use in this country
was prepared and printed by Mr. Wesley, and was entitled,
“ A collection of Psalms and Hymns for the Lord’s day.”
It was printed in 1784. We are not informed whether it
underwent any essential change till the time of which we are
speaking, but presume it did not, as there was little enter-
prise in the Book Concern in those days. But the General
Conference of 1820 adopted a revision made by the Book
Committee, and ordered it to be printed. That edition was
afterwards altered by affixing the names of the tunes to the
hymns, and in 1836 a supplement was added. ‘Thus it
remained till superseded by another revision, ordered by the
General Conference of 1848.

The General Conference of 1820 also provided for the
publication of a tune book adapted to our wants. This con-
tinued in use till 1832, when it was revised and republished.
Four years after, arrangements were made for an improved
edition, which was in use for several years, when others
were issued, of which we need not speak.

Up to this time, most of our houses of worship were free.

The difficulty of erecting churches on this principle, how-
152
IMPROVEMENTS, DEFECTIONS, AND SUCCESSES. 153

ever, had become quite obvious to many minds, and some
had adopted the pewsystem. This gave considerable alarm,
and-the General Conference took decided ground on the
subject. But its action had little effect. The people in
certain sections found free houses utterly impracticable
without encumbering themselves with unmanageable debts,
and, therefore, took the responsibility of erecting pewed
houses, as their English brethren did before Mr. Wesley’s
death, and have ever done since. [See Dr. Dixon’s
remarks before the General Conference of 1848.] This
has always been a little afflictive to the South and West, but
they have endured it as a less evil than no churches at all,
which was the other alternative in many places. Had there
been no, restriction of this kind, it is believed we should
have had more and better churches, with less debts, than we
now enjoy; but perhaps not. So far as our free churches
are concerned, we doubt if they can be legally altered with-
out permission from the courts, however desirable, and we
think it should not be attempted to make a division among
brethren. Butif enough desire a pewed house, in any
portion of the country, to build one and maintain public
worship therein in a peaceable and brotherly way, we think
that they will be treated in a kind and conciliatory spirit by
any Conference in the connection, however strongly biased
in favor of free churches. In essential things, Methodists
go for unity ; in non-essentials for Miberty ; and in all things
for charity. If some are Methodists in every thing except
in relation to free houses, they should not abandon us, though
denied the blessing of a good pew; but if they are willing
to pay for such a pew, and will go with us in every thing
else, we should not abandon them. ‘The matter is too unim-
portant to contend about, and cannot separate brethren of
different views without disgracing all parties. ‘The truth is,
154 COMPENDIUM OF METHODISM.

in our circumstances we need both pewed and free houses,
and must have them if we will not miss our. aim.

There was some complaint about this time among the
local preachers, because they were amenable to the Quarterly
Conferences. They claimed the right of being tried by
their peers. To quiet any uneasiness from this source, the
General Conference provided for “ District Conferences,”
to be composed of all the local preachers in any one Pre-
siding Elder’s district who had been licensed two years.
The Elder of the district was to preside, or, in his absence,
the Conference might elect one of its own body to take his
place. This new judicatory was empowered to grant and
renew licenses to preach, to recommend candidates to the
Annual Conferences for admission on trial, and for orders ;
and to try, suspend, expel, or acquit, such local preachers
as might be accused; but they could license no one to
preach unless he was recommended for that office by the
Quarterly Conference of his circuit. But this innovation
upon Methodist usage did not work as was hoped. Many
of the most useful of the local preachers disapproved of it,
and would not take the trouble to attend the Conferences ;
while those who needed restraint, rather than more liberty,
made these meetings the occasion of considerable mischief.
The result was, their powers were restricted from time to
time, and restored to the Quarterly Conference; and in
1836 the District Conferences were disbanded; since which
the Quarterly Conferences have exercised their former
prerogatives.

During the four years following the General Conference
of 1820 there was much peace and prosperity. In some
parts revivals were numerous and powerful. The net
increase to the church was sixty-eight thousand, six hundred
and thirty-three members, and three hundred and seventy
IMPROVEMENTS, DEFECTIONS, AND succEssms. 155

six travelling preachers ; making the total membership of
the church three hundred and twenty-nine thousand, seven
hundred and ninety-five.

The General Conference of 1824 was distinguished in
several respects. It was honored with the presence of Rev.
Richard Reece, as a representative from the British Con-
ference, and Rey. John Hannah, as his travelling companion.
This was the first time the church had received the Chris-
tian salutations of that body by an official representative,
and this occurred in reciprocation of the regard the Confer-
ence manifested for our honored matron four years before, in
sending Mr. Emory representative to her annual assembly.
The intercourse was both pleasant and profitable, and has
since been kept up, to the credit of the parties, the honor of
religion, and the unity of Methodists. Our church has
since been represented among them by William Capers,
Bishop Soule, Dr. Fisk, and Dr. Olin; and theirs has been
represented in our General Conference by Rev. Wm. Lord,
Drs. Newton and Dixon. And we hope the day is very dis-
tant when any thing shall occur to disturb the fraternity of
these grand divisions of the Wesleyan family. The differ-
ence between us is not essential ; nothing, indeed, but what
either of us could cheerfully adopt in an exchange of position.
If the question should be started as to which is the most
thoroughly Wesleyan, we, of course, would contend ear-
nestly. In regard to free seats, organs, and some other
minor matters, neither will be likely to covet investigation ;
but we can plead against the charge of innovation, even
here, that our rules remain as they were, and that these in-
novations are the work of individuals, whereas their rule-
making body has sanctioned them. As to our episcopacy
and ordinations, we are just what Mr. Wesley meant we
should be, all but the name bishop. That, for prudential
156 CUMPENDIUM OF METHODISM.

reasons, he did not fancy. But their ordinations are not
Wesleyan in this sense. Mr. Wesley did not authorize
them, though we have no doubt, if he were on earth, they
“would have his approval. Nor are we less defensible on
other points; but it is not necessary to refer to them. We
have made these allusions for the exclusive benefit of croak-
ers, who sometimes complain that we have departed from
Wesley, while our brethren over the water adhere to him with
remarkable fidelity.

It was at this session that the mission to Liberia was sug-
gested—that the section in the discipline on slavery
received its present form—that Bishops Soule and Hedding
were elected and consecrated to their responsible offices —
and that the superintendents were requested so to lay out
the itinerant work as to allow more time for pastoral labor,
which was probably a leading step toward the restriction of
circuits, now so frequently matter of lamentation.

Running hastily over the history of the church from this
point, we find it every where marked with revivals and the
extension and confirmation of the church. The missionary
spirit was gradually advancing, and more interest was being
felt in education. But the mortification of the church in re-
lation to education was not complete, though it was very
great. In 1826 the Pittsburgh Conference started another
literary institution under flattering circumstances. It was
denominated ‘“‘ Madison College,” and was under the presi-
dency of the late Rev. Henry B. Bascom ; but it soon passed
away, for the want of funds. The academy, however,
established at Wilbraham, the same year, under the charge
of Dr. Fisk, has run a glorious race of usefulness, and done
the church incalculable service.

On the ninth day of September, 1826, the Christian Ad-
vocate made its first appearance. There were two papers
IMPROVEMENTS, DEFECTIONS, AND succEssES. 157

published in the church at that time; one in Boston, the
Zion’s Herald, and the other in Charleston, S.C. But it
was thought desirable to have one issued at the Book Room
in New York. Its subscription list soon numbered thirty
thousand. It has since been much larger, and exceeds
that number now, though our periodicals have greatly multi-
plied. The publication of this sheet met a demand of the
church that had long been felt, and it is wonderful that it
had not been commenced before.

An institution, established the year following, contem-
plated another necessity which it aimed to meet. We refer
to the “Sunday School Union of the Methodist Episcopal
Church.” The church commenced Sabbath School opera-
tions as early as 1790, but had often been embarrassed for
the want of Bibles and other books. Measures had been
adopted, several years before, with reference to these neces-
sities, but they had not proved sufficient to their supply.
The design of this institution was to afford some little pecu-
niary aid to poor societies, and, by the establishment of aux-
iliaries and other means, to wake up an interest, and extend
this efficient instrumentality of renovating the world. The
society is now doing a good work in exercising a particular
watch-care over this department of effort throughout the
connection, and in raising funds and making donations to
new and poor societies in the regular work, and among our
missionary stations. A small collection from each of our
churches will enable the managers to do immense good, with-
out injury to any one.

The year 1829 brought out another prudential measure,
which for a time exerted a powerful influence for good; we
refer to “four-days’”’ or “ protracted” meetings. This
was not the first time that religious meetings had been ex-
158 COMPENDIUM (QF METHODISM.

tended beyond asingle day. Under particular circumstan-
ces they had been continued to great lengths, and were
justified only by the great religious interest that pervaded
the community. But these “fow-days’”’ meetings were
instituted where there was no interest, for the purpose of pro-
moting arevival. They were introduced by the Rev. John
Lord, of the New England Conference, in the month of Sep-
tember, 1827, and were attended with the divine blessing.
Such were their good effects they soon spread abroad in
every direction, and were holden by most of the evangelical
denominations with good success. But at length they
seemed to lose their power, and are now held with less fre-
quency. We trust, however, their day is not past. We
have no doubt they may now be employed in many places,
and, under certain circumstances, to great advantage. It
will be a sad day for the world when all our public religious
efforts shall be confined to the Sabbath and an evening or
two in each week. ‘This can never be the case, we think,
till the ministry and the church become generally backslid-
den from God. While they feel concerned for the
ark of God, they will see the necessity of holding extra
meetings, and calling in their brethren to help them preach
and pray, and arouse the people to a proper state of con-
cern about their souls. And it is to be hoped they will not
want the necessary courage to hold them, though some may
mock, and accuse them of “ getting up revivals.” The
truth is, those who do right will be censured, and especially
if they infringe upon secular time by their religious move-
ments. Many people will never brook such “ extravagance.”
But there are some who will rejoice in it. They may be a
small minority, but nevertheless they are the hope of the
church. God has gained more conquests by these little
IMPROVEMENTS, DEFECTIONS, AND SUCCESSES. 159

bands of earnest, burning Christians, than by whole king-
doms of professors, who have had a name to live while they
were dead.

We will now pass on to the celebration of the centenary
of Methodism, which occurred, as before stated, in 1839.
Though it was but about seventy years since the first
Methodist meeting was holden on the continent, the organi-
zation of the first society in London, in the year 1789, was
thought to be too important an event to the church on this
side of the water to be passed over in silence. But it was
impossible to bring our people to the same concert of feeling
and action that was displayed among the Wesleyans, scat-
tered as they were over so vast a territory, and pressed with
somany different objects, often requiring more than they
were able to perform. But a general plan of religious ex-
ercise and benevolence was adopted, and carried out with as
much uniformity as was to be expected. The services were
salutary in their influence. They contributed to a better
understanding of the history, principles, unity, aims and
successes of Methodists, and gave a new impulse to the
general body. The amount contributed for different objects
is estimated at six hundred thousand dollars; but it is
exceedingly doubtful whether so much was realized by the
various treasuries for which it was contributed.

‘It was, indeed, a sublime spectacle to contemplate the
assemblage of more than one million of people, joined by,
perhaps, three times that number of friends, uniting to offer
up thanksgiving to God for his boundless mercy to a lost
world, manifested in the gift of his Son! And as one of
many rivulets, which flow from that exhaustless fountain of
eternal love, ran through the channel opened by Wesley, it
seemed right and proper for his numerous sons in the gospel
to commemorate the day which gave the first impetus to this
160 COMPENDIUM OF METHODISM.

flowing stream of grace and mercy. Some, indeed, affected
to call it a species of idolatry. But why is it any more an
act of idolatry to praise God for raising up and blessing the
world with such men as John Wesley, than it is to praise him
for any other blessings, whether temporal or spiritual. Itis,
indeed, marvellous that many, whose tender consciences will
not permit them to render honor to whom honor is due, do
not scruple to defame the character of those men who, like
John Wesley, have rendered the most important services to
mankind, merely because they have dissented from them
in opinion on some important points.” — Bangs’ History,
vol. 4, p. 296.

The church numbered at this time seven hundred and
forty-nine thousand, two hundred and sixteen members ;
three thousand five hundred and fifty-seven travelling preach-
ers; and five thousand eight hundred and fifty-six local
preachers. °

We have already referred to the origin of our Book Con-
cern in 1789. It was during that year that the first volume
of the “* Arminian Magazine’? was published; also the
Hymn Book, Primitive Physic, and “ Saints’ Rest.” The
Concern was then located in Philadelphia, and was under the
agency of John Dickens. It began with about sia hundred
dollars capital, borrowed of the agent, and advanced slowly
but surely, till the death of Mr. Dickens, in 1798, when it
fortunately fell under the superintendency of Rev. Ezekiel
Cooper. In 1804 it was removed to New York, where it
was conducted four years by Mr. Cooper, assisted by John
Wilson. In 1808 Mr. Cooper resigned his office, leaving
a capital in the Concern of forty-five thousand dollars. Up
to this period the Book Agent had received a regular
appointment to a station, but, as the business had become
considerably extended, he was now released from pastoral
IMPROVEMENTS, DEFECTIONS, AND succEssES. 161

duties, and John Wilson appointed to the office, with Daniel
Hitt for an assistant. Two years from that time, Mr.
Wilson was taken to his great reward, and was succeeded by
Mr. Hitt, assisted by Thomas Ware. Since then, the Con-
cern has been under the agency of Joshua Soule, Nathan
Bangs, John Emory, Beverly Waugh, Thomas Mason, and
George Lane. In the year 1820 a branch Book Concern
was established at Cincinnati, under the charge of Martin
Ruter, of the New England Conference; and subsequently
depositories were opened in Philadelphia, Richmond, Va.,
Charleston, 8. C., Pittsburgh, Nashville, Boston, and some
other places, and a weekly paper established in connection
with most of them.

But the Concern has not been entirely exempt from mis-
fortunes. Based on benevolence, it has been governed,
perhaps, by a too liberal policy for its financial interests.
Its losses, by bad debts, have been considerable ; but
its greatest loss was occasioned by fire, in the month of
February, 1836, when the new buildings in Mulberry street,
and nearly all the property, were consumed, amounting to
two hundred and fifty thousand dollars, at least. This cre-
ated a powerful sensation throughout the church. The
utility of the Concern, in sending forth such an amount of
interesting and useful reading, and in aiding, by its profits,
in the support of the sick and needy preachers, was well
understood, and many contributed of their substance to
rebuild the establishment, and put it again in successful
operation. About ninety thousand dollars were realized in
donations for this object, which, with some twenty-five thou-
sand dollars that was insured upon it, enabled the agents to
start anew with encouraging prospects. Since then, the
Concern has been scattering its various and interesting pub
lications broadcast, though with less profit than formerly

14*
162 COMPENDIUM OF METHODISM.

But still, the capital stock has been gradually increasing,
and the profits have met liabilities that could not have been
discharged by subscription without considerable difficulty.
Its capital stock at New York is estimated at $626,406 20,
and at Cincinnati, Ohio, $190,542 56, and its facilities for
usefulness, in the diffusion of books, tracts and periodicals,
are much greater, therefore, than formerly. No friend of
the church can but rejoice in the improvement that has
been made in the several departments of the Concern within
a few years past. We would commend these books and
periodicals to the patronage of all our people. We know of
none better or cheaper in the market. And we are sure,
if they should be properly diffused in the community, they
would exert an influence for good too great for human com-
putation.

To obtain the results indicated by the foregoing references,
has required an immense sacrifice of money, time, and exer-
tion. To conquer the prejudices, and breast the storm of
persecution that has every where howled over our pathway,
has required no ordinary skill and courage. And yet the
cause has been more embarrassed by internal differences,
arising from one source and another, than from all outward
hindrances put together. Whether they have been over-
tuled for good, is a question we are unable to decide. They
have generally exerted an unhappy influence for a time, but
still may have provoked some to love and good works, who
would have done little under other circumstances. We will
refer to a few of them.

In the year 1813, one Pliny Brett, whose reception into
the Conference had been delayed a year beyond the ordinary
time, withdrew from the church, and placed himself at the
head of a party pretending to peculiar attainments in holi-
ness, and went about to infect others with the disease of his
IMPROVEMENTS, DEFECTIONS, AND SUCCESSES. 163

own heart, and rally for a new organization. The project
was successful. Several local preachers, and others, soon
displayed unmistakable symptoms of disaffection, and united
with Mr. Brett to form a “brannew” church, under
the name of “ Reformed Methodists.” With this specious
title they went forth, berating their old friends as backsliders
and formalists, and calling upon all who loved the power of
religion to come to the new standard. Ranters, and others
who were impatient of discipline, and particularly such as
saw more in the name than they afterwards realized, heeded
the call. Several societies on Cape Cod and in Vermont
were greatly agitated, and some of the younger and smaller
ones broken up, by which means the church lost several
worthy members; but were amply indemnified for the loss
by being relieved of a much larger number which had been
borne with as a burden.

The new party being thus organized, and having spent
their first love in scattering the old church, a project im
which they were particularly united, found that they had
gathered of “ every kind,” and some that were not so easily
sorted. Subsequent experience taught them that it is easier
to make divisions than to maintain peace, and to tear down
than to build up and consolidate. The highest number of
members we recollect of their reporting was about two thow-
sand; and the most of those who remained in 1848 united
with the church organized about that time under the leader-
ship of Rev. Orange Scott, since which we have heard little
of the Reformers, except in connection with the “ Wesley-
ans,” whose history will be sketched hereafter.

The ‘ African Methodist Episcopal Church” was organ-
ized in the year 1816. Richard Allen, of Philadelphia, a
local elder, and a man of good character, and considerable
wealth and influence, separated himself from the church in
164 COMPENDIUM OF METHODISM.

consequence of some local difficulties between the two races.
A considerable number of others followed his example, and
united to form an independent church under the above
title. They made no change in doctrine, nor even in disci-
pline, farther than to accommodate their new circumstances.
The object of the movement was to govern themselves, and
not be subject to & government in which they had no part,
on account of their color. At their first Conference Allen
was elected bishop, and ordained by the imposition of hands,
since which others have been inducted into the same office.
They hold Annual and General Conferences, and maintain a
system of itmerancy with considerable success.

These transactions created some excitement among the
colored people in the city of New York, and they declared
for independence. But not having all confidence in Allen,
or his new scheme, they struck out a little different plan, and
organized another “ African Methodist Episcopal Church,”
to be governed by elders of their own choosing, one of whom
was to be annually elected to superintend, but not to be set
apart by the usual forms of ordination. They now claim to
number about 300 ministers and 20,000 church members, in
the United States and Canada. But they are much divided
and scattered. The truth is, they lack acknowledged
leaders. ‘There is too much of a disposition to rule among
them, and too little capacity to do it with discretion. While
we can hardly blame them for coveting a separate existence
on account of public prejudice against color, we doubt the
policy of trying to maintain it, especially in those places
where they are not numerous. Their object can be better
gained by association with their white brethren.

The year following, New York experienced another slight
explosion. In rebuilding John street church the Trustees
and other members fell into some differences. A part, per-
IMPROVEMENTS, DEFECTIONS, AND SUCCESSES. 165

haps, wished to have the finishing a little nicer than the
others fancied, or could conscientiously approve. One thing
Jed to another, till the contest became very sharp, and
resulted in the secession of William M. Stillwell, a travelling
preacher, three Trustees, and about three hundred members
of the church. The disaffection was communicated to several
local preachers and others in the vicinity, and Stillwellites
multiplied for a time with considerable rapidity. But a
second sober thought turned the tables again, and most of the
seccders returned from whence they went out, more than
ever convinced that it is easier to destroy a good church
than to establish a better one. ‘Those who remained soon
laid aside all pretensions to itinerancy, and settled down on
the congregational plan, with the father of the movement for
their pastor ; since which little has been heard of them.

We mention this case to show how easy it is to make a
division in the church of God, and how little it avails, com-
pared with the expectations of its promoters. It was, no
doubt, believed in this case, that the secession would shake
the church to its foundations, and bring about a glorious state
of things, in which the seceders would be eminently popular,
if not canonized. But how disappointed! It was only as
a pebble falling into the ocean. You hear the sound
thereof, and mark a circular ripple upon the wave, and pass
along as though nothing had happened. The Methodist
Church is not to be overturned so easily. But such beacons
of warning are of little use, after all. Adventurers will not
learn by the experience of others. They are wiser, or their
idol scheme has some advantage that ensures it success. So
on they go to the same oblivion that covers their prede-
cessors, the wreck of whose darling visions should have
deterred them from such presumption. Still, it is our duty
to admonish them of their danger.
166 COMPENDIUM OF METHODISM.

We have already referred to a difficulty in relation to
Canada, which was amicably settled with the Wesleyan con-
nection by a division of territory. By that arrangement,
Upper Canada fell under the jurisdiction of the Methodist
Episcopal Church. But the preachers being chiefly from the
United States, the civil authorities were jealous of them,
and denied them certain rights enjoyed by natives, and by
those who were from England, particularly in reference to
the rites of matrimony. The Canada Conference, therefore,
applied to the General Conference to be released from
their responsibilities to that body. After careful delibera-
tion, the General Conference of 1828 passed a resolution,
saying, that, in view of the considerations set forth in the
memorial of the Canada brethren, “the compact existing
between the Canada Annual Conference and the Methodist
Episcopal Church in the United States be, and hereby is,
dissolved by mutual consent.” They also advised the
Canada Conference to adopt their form of government, with
such modifications as their particular relations should render
necessary, and requested the bishops to ordain such persons
to superintend the new organization as said Conference
should elect.

These measures, and all others relating to the subject,
were adopted with the best of feelings, and with the purest
motives. The Canada Conference, however, maintained its
independence but a short period, and then, instead of adopt-
ing the Episcopal form of government, under which they
were raised, became connected with the Wesleyans of Eng-
land, which connection has been peaceably maintained to the
present time. How much advantage they have derived
from these changes, we have no means of knowing. They
have, however, continued to prosper, and seem satisfied with
the position they occupy. And another fact worthy to be
IMPROVEMENTS, DEFECTIONS, AND sucoESSES. 167

recorded in letters of gold, is, they have had no unpleasant
differences with their old friends in the States ; but have
maintained fraternal intercourse with them as becometh mem-
bers of the same spiritual family. They number about two
hundred travelling preachers, and 26,213 church members.
They have a Book Concern at Toronto, and publish a weekly
paper called “ The Christian Guardian,’ — all in a state of
healthy prosperity.

Another attempt at reform remained to be executed. It
first appeared in private circles. The subject of lay repre-
sentation in the Conferences was the main topic, and it was
argued that such representation was both right and expedi-
ent, and should be allowed. Some became very sanguine,
and sat upon bringing about the desirable change.

But private talk was not alone sufficient, and public dis-
cussion was impracticable, since few had courage enough to
come out openly and vindicate their new conceptions ; and,
_besides, there was little opportunity. For the interest was
so limited, the discussion would not be tolerated in ordinary
religious meetings, and special meetings could not be sus-
tamed. To give greater publicity to the discussion, the
leading spirits in the movement started a paper at Trenton,
New Jersey, called the “‘ Wesleyan Repository.” This
occurred in 1820, and afforded a fine opportunity for the
malcontents to vent their spleen against the church, and
paint the beauties of their imaginary systems before the
eyes of all people, without being detected. To secure
more efficiency by a concentration of influence, the friends
of the cause in Baltimore formed what they called a
“ Union Society,” and called upon the friends of reform to
do the same throughout the country —to which call many

responded.
To harmonize the contending elements, the male members
168 COMPENDIUM OF METHODISM.

of Baltimore were called together in 1824, and united in a
compromise memorial to the General Conference, then about
to meet, asking for certain modifications of the government.
This, however, did not please the more zealous of the
“‘reformers,’”? and they formed themselves into a separate
society, and demanded lay representation in the General
Conference as a natural and social right. But the General
Conference did not see cause to acquiesce in their wishes.
That body knew full well that there was general satisfaction
with the government as it was, and that while the alterations
proposed might please the memorialists, they would give
offence to ten times their number, and cripple the operations
of the church, which were advancing with wonderful success.

The failure of these memorials, got up with so much labor
and care, and speaking with so much emphasis, and even
authority, as one of them did, was quite intolerable. The
Conference was denounced in the most unsparing manner,
and the war raged with increasing clamor. To give the
more certainty to their movements, another paper was
started in Baltimore, under the fascinating title of “* Mutual
Rights.’ This at once became the vehicle of all the
reasoning and wrath of the party. Men who were
unwilling to take the open field, would hide here behind
a fictitious name, and complain bitterly. Indeed, it was
an abusive concern, and it became obvious enough that
no person was fit to belong to the church who would pat-
ronize it. The Baltimore Conference, therefore, in 1827,
called Rev. D. Dorsey, a member of their body, and yet
one of the ‘* Reformers,”’ to an account, and left him with-
out an appointment. A. little after, eleven local preachers
of Baltimore city, who were chief actors in the drama, and
twenty-five lay members of the more belligerent and daring
kind, were cited to trial, and either expelled or suspended.
IMPROVEMENTS, DEFECTIONS, AND SUCCESSES. 169

But these steps were not taken till the revolutionists had
been long borne with, and earnestly entreated to desist from
their ruinous course. Others were expelled afterwards, and
some withdrew ; but the great mass, who sympathized with
the movement at first, saw the folly of carrying it to such
lengths, and preferred the church without reform to the
hazards of revolution, which they saw approaching. So that,
on the whole, the loss to the church was comparatively small.

A similar operation was experienced in other places, though
on a smaller scale, and it seemed that the church would be
destroyed ata stroke. But when the crisis came, there
was too much sectarianism, or religion, or something else, to
admit of it. The more considerate retraced their steps.
They could not sell their religious privileges and the enjoy-
ments of church fellowship for a mere abstraction. They
had never been oppressed, nor did they know of a member
of the church who had been. Why, therefore, be alarm-
ed? Besides, they knew our government had worked to
admiration, that it had accomplished all the ends of govern-
ment, had been the means of more good than any other in
the world; and they knew not what the new system would
be, or what it would effect.

The two principal writers on the side of the “ Reformers ”’
were Rev. Nicholas Snethen and Rev. Alexander M’Caine,
both formerly influential travelling preachers. To the sur-
prise of many, Dr. Thomas E. Bond, a local preacher of
Baltimore, and since editor of the ‘“ Christian Advocate and
Journal,” took the first in hand, and presented to the public
one of the clearest and most convincing defences of our
government ever written ; and it took effect. Meeting all
the various objections and prejudices in the community, and
placing the subject in its proper aspect before the mind, it
essentially enfeebled the spirit of secession, and restrained

15
170 COMPENDIUM OF METHODISM.

many who had not already gone too far to be forgiven. Dr.
Emory, afterward bishop, reviewed Mr. M’Caine’s “ History
and Mystery of Methodist Episcopacy,” and produced
“The Defence of the Fathers,’ a work of singular
strength of argument, that can never be answered. The
student who makes himself fully acquainted with the
writings of these two defenders of our government, will
need to look no further. He will be satisfied, and will be
able to satisfy others, that it is not only Scriptural, but em-
phatically Wesleyan, and wisely adapted to the regeneration
of the human familr.

The new system having been arranged and put in opera-
tion, and both sides of the controversy fully canvassed, the
subject lost its interest, and the agitation subsided. Since
then we have heard an occasional gun from the enemy’s
barracks, but have suffered no damage worth remembering.
They have taken some prizes from the world, and, perhaps,
some from other sources: and if they continue to hold fast
the form of sound words, that is. stand fast in the doctrines
and earnest measures of Methodists. they may become a
great people. notwithstanding they have no bishops and pre
siding elders to watch over them, and have admitted the
laity into their councils. But we fear for them. They lack
energy in their government —a /ead. Responsibility is too
diffused, and there is too much tinkering of the svsiem, and
too little hard work and personal sacrifice. The papers an-
nounce that they have just holden a convention in Washins-
ton city, in which the independency of government was the
prevailing sentiment. Well, let them experiment ; but let
us learn by their misfortunes not to precipitate ourselves
into the whirlpool of speculation, in the hope of originating
a better system. We will see them prosper before we aban-
don the old Wesleyan economy; but, in the mean time, will
IMPROVEMENTS, DEFECTIONS, AND Successes. 171

wish them well, and rejoice in their multiplication, if it be
done fairly. The least they can do for us is to provoke us
to good-works; and the more stimulants we have in this
direction, the better. Some thousands, probably, withdrew
from the church and turned Protestants. The number, how-
ever, could not have been very great, or else the church was
peculiarly favored, for we observe by the minutes, that our
increase in 1829 was about thirty thousand members, and
one hundred and seventy-five preachers, notwithstanding
the loss of eight or nine thousand by the separation of
the Canada Conference. The next year it was nearly the
same.

The Protestants now report 793 travelling preachers, 715
local, and 64,220 church members. Whether they are
more happy or useful under their new system is a question.
It is, however, certain their expectations have not been real-
ized ; nor can they be, while the old church displays the
piety, good sense and conciliation which have characterized
her past history.
CHAPTER XI.

GREAT REVIVAL OF RELIGION — ANTI-SLAVERY SECESSION —
AND THE PRESENT STATE OF METHODISM
THROUGHOUT THE WORLD.

From the year 1840 to the year 1844, a general revival
of religion prevailed throughout the country. This has
been attributed to various causes. The real exciting cause
was, doubtless, the out-pouring of the Spirit of God upon
the public heart, directing attention to the subject. While
we believe that the Spirit operates more or less at all times,
and upon all minds, and that all good thoughts, purposes,
and emotions, are attributable to its influence, we cannot
doubt that it is occasionally shed forth in peculiar copious-
ness and power, arousing Christians to an unusual degree of
spiritual interest, and begetting tenderness on the minds of
others. This seems to have been the case at the time
referred to; one evidence of which was, that numerous little
prayer meetings were instituted, to pray especially for a
revival of religion and the conversion of sinners. There
was a pretty general conviction among evangelical Chris-
tians that it was time for God to work, and they were so
anxious to see a revival they exerted themselves with a
degree of earnestness, appropriateness, and energy, scarcely
ever witnessed among some of them since the days of
Whitefield.

While, therefore, we attribute the work to God, as its

172
GREAT REVIVAL. 1738

efficient author, we recognize peculiar Christian exertion as
its means. If it originated in a remarkable out-pouring of
the Spirit, it was encouraged and carried forward instru-
mentally by a remarkable effort. Measures which had been
repudiated as repugnant to the true philosophy of revivals,
were now introduced and pushed with much fervor. The
laity were called into action, foreign aid was invoked, evan-
gelists were flying from field to field, and the work of saving
souls was made the all-absorbing object.

Another circumstance probably had considerable effect.
We refer to the emphatic inculcation of the doctrine of
Christ’s second coming and the transactions which are to
follow. Various ministers of different denominations her-
alded these truths all over the land with great pathos and
power. The errors with which they were associated did not
lessen their influence, but rather rendered them more im-
pressive. Taken together, the presentation was an alarm-
ing affair. Some of the sermons delivered on different
occasions were almost enough to frighten “ the very elect,”
and it would not have been wonderful: if many had plunged
into hopeless despair. For the argument was so nicely
drawn that few could see its fallacy ; the honesty and devo-
tion of many of the speakers so manifest, they could not
well be questioned; and the sentiments inculcated so exciting
in their tendency, that none but very good or very bad people
could hear them proclaimed without trembling for their own
safety. Hence, while few believed the doctrine that Christ
would come in 1848, many feared it; and having full confi-
dence. in the divine reality and importance of religion, they
were impelled to seek it then, whereas, under other circum-
stances, they might have remained impenitent. But still
they were really converted. Though it was a mistake which
stimulated them to action, the process they pursued was

15*
174 COMPENDIUM OF METHODISM.

right, and the result pure. The mistake had no other influ -
ence in this regard, than to prompt them to seek religion
then; which done, they found peace in believing. But it
afterwards became identified with so many other heresies it
poisoned all who came under its influence, and interposed
one of the greatest obstacles to the progress of religion that
has ever been contrived. This we believe to be a just view
of the subject, in general. There were, doubtless, instances
in which religion and Millerism were so combined, that, when
the error of the latter was demonstrated, all confidence in
the former was abandoned.

Under all these circumstances, it is nob improbable that
some improper measures were employed, or that others were
carried to extremes, and operated to produce more chaff
than wheat. But, notwithstanding, there was much wheat
gathered. It is true many fell away, but not a larger pro-
portion, we think, than is usual. When it is said that the
Methodist Episcopal Church suffered a net decrease of more
than fifty thousand members, between the years 1844 and
1847, it should be remembered that in 1843 her net increase
was 154,634; and the year following, 102,831 ; making a net
increase in two years of 257,465 members; thus exceeding
all precedent by tens of thousands. The ordinary ratio of
apostasies, therefore, accounts for an appalling decrease,
without disparaging the character of the work in the least.

But other items come into this account that are important
to the calculation. During this time, there was a vigorous
effort made by come-outers of different classes to break
down the churches, and scatter them to the four winds.
While the revival was in progress, their influence was partly
counteracted; but as the excitement abated they became
more successful. This, taken in connection with the fact
that there was scarcely a revival in the country, and that
GREAT REVIVAL. 175

‘thousands of church members die annually, goes far to
explain the decrease conceded, and leaves little to charge to
the mismanagement of the revival under consideration ; and
especially if it be remembered that many of the converts
were treated by certain ministers and laymen more as dupes
or hypocrites, than as the lambs of Christ’s flock.

But some, we are aware, take other views of the subject,
and, we fear, have so far fallen out with God’s method of
converting sinners that they will do little good at present.
It is certain they will never make many genuine converts
by preaching against excitement and ridiculing revival
measures. But still there is hope for them. Some have
already run so low, their churches become so sleepy and
cold, and their congregations so thin, they are about willing
to let the Lord work in any way, and by whomsoever he
will. And others will have to come to the same point, and
abandon their freezing operations, or they will find themselves
forsaken of both God and man, as is really best they should,
unless they change their course.

Another question intimately connected with the history of
the church in those times was that of slavery. Mr. Wesley
having early taken a bold stand against this evil, and pub-
lished a tract condemning it and its abettors, in the most
sweeping terms, his followers emigrating to the country, or
coming as missionaries, were in no mood to treat it with
the moderation the popular sentiment required. The first
Conference, which was held in 1780, came down upon it
with a vengeance, declaring it to be “contrary to the laws
of God, man, and nature, contrary to the dictates of con-
science and pure religion, and doing that which we would
not that others should do to us.” Here the war began,
which continued with more or less severity until the year
1824, when the Discipline received its present form. But
176 COMPENDIUM OF METHODISM.

slavery waxed stronger and stronger, and its advocates were
greatly multiplied. Indeed, the righteousness of slave-
holding was hardly questioned. If it was not just right in
the abstract, it was unavoidable, and therefore not to be
condemned ; and, as the poor proscribed race were doomed
to be slaves, it was the duty of good men to hold them, and
keep them out of wicked hands. Thus, slaveholding mem-
bers of the church were tolerated, notwithstanding the
known sentiments of Mr. Wesley and the early Conferences.

But there was to be a revival of the question. The pub-
lic mind, in the providence of God, was beginning to show
signs of moral life. ‘Temperance had been under discussion
for several years, and the better sort of people had become
convinced that the use of ardent spirits as a beverage was
wrong. How strange that they had never thought of this
before! But such is our blindness. This suggested that
other popular practices might not be right, and they, too,
were agitated, found to be wanting, and corrected. About
the year 1830, the colonization scheme, an enterprise of
unbounded popularity, was called in question; and with it
the subject of slavery, some of whose’ more stirring aspects
were developed in an alarming manner. Several of the
New England preachers felt it their duty to discuss it in
the pulpit and papers ; which they did, with powerful effect.
But many demurred. ‘“ They feared the consequences.
They could not un-Christianize good brethren of the South.
They were true men, and Methodists, — often more to be
pitied than blamed,—had some show, at least, of divine
authority for their course ; but, though they were all sinners,
abolition measures were too severe, too exciting, and must
not be countenanced.” The contest was sharp and alarming.
The officiaries of the church, anxious to save the trembling
ark of Methodism, interposed to stay the desolating tide,
ANTI-SLAVERY SECESSION. 177

when lo! their authority was called in question, and a
tedious discussion of “ Conference and Bishops’ rights”
followed.

That both sides committed some serious errors is not to
be doubted, nor that both were correct in important particu-
lars. Neither party would probably think the writer an
impartial judge of the questions at issue. It will be con-
ceded, however, that the discussion had the good effect to
elicit a more thorough knowledge of slavery and of the
discipline of the church. The General Conference of 1836,
thinking, no doubt, to allay the excitement, and restore
peace, declared that they “were decidedly opposed to
modern abolitionism, and wholly disclaimed any right, wish,
or intention, to interfere with the civil and political relation
between master and slave, as it exists in the slaveholding
States of this Union.” But this measure failed to satisfy
either party. It went too far for the North, and not far
enough for the South. The latter considered it of doubtful
import, as to the main question, while slavery was con-
demned by the discipline, and was .a bar to the episcopal
office; and the former regarded it as an unwarrantable
rebuke of their principles and measures. Hence the excite-
ment continued; the rabid slaveholder threatening to secede
if a slaveholder should not be elected to the episcopacy at
the next session; and the rabid abolitionist significantly inti-
mating a similar result in the North, if his rights should not
be conceded, and slavery treated more in conformity with
the views of Mr. Wesley and the example of the fathers.

During the four succeeding years the action of the An-
nual Conferences was diverse, and not very satisfactory.
Some said one thing and some another, according to their
respective opinions, while many thought it prudent to say
nothing. The excitement in certain quarters ran very high.
178 COMPENDIUM OF METHODISM.

and ministers of different views were called in their turn to
endure trials they little anticipated. The secessions which
had been predicted seemed increasingly probable, and the
real friends of the church contemplated the event with pro-
found concern.

The General Conference of 1840 was more satisfactory
to the North than the last preceding. A committee was
appointed on slavery, to which numerous petitions were
referred with all due respect. Petitions for a moderate
episcopacy, having reference to certain exercise of authority
on the part of some of the bishops, were also received. The
decision of the Missouri Conference, finding Silas Comfort
guilty of mal-administration, in admitting the testimony of
colored persons against white persons in a church trial, was
reversed; all of which was very pleasing. But these cir-
cumstances were seriously modified by the Conference sus-
taining the appeal of a brother whose administration as Pre-
siding Elder had been condemned by his Conference ; the
passage of a resolution offered by Ignatius A. Few against
the admission of the testimony of colored persons in church
trials; the adoption of the report on the Westmoreland
petitions against the Baltimore Conference, for refusing
to ordain certain local preachers because they were slave-
holders ; by a remonstrance from New York against an anti-
slavery petition before presented, and by several other less
important particulars.  Abolitionists were not satisfied.
Some became despondent, and began to think more seriously
of secession; but the larger part thought they saw indica
tions of improvement, and were quite willing to toil on, and
trfist the issue to an all-wise Providence. ©

This gave a new aspect to the controversy. Till near
this time, the question of an anti-slavery secession had not
been openly debated. An intention to secede had been
ANTI-SLAVERY SECESSION. 179

charged upon the party, but had been unequivocally denied,
except, perhaps, by a few, whp spake with less apparent
concern about an event of that nature. ‘“ They could not
tell what would take place, but they had not determined on
any such step as yet.’ Now they began to teach the sin-
fulness of maintaining church relations with a denomination
which countenanced slavery ; that there was no hope of
reforming the church ; and to give other unmistakable inti-
mations of alienation and radical intentions. But here they
were met. Those who had been with them in the heat of
the battle, loved the church, notwithstanding her tardiness,
and would not cherish the thought of dissolving their con-
nection with her. Nor would they allow the party they had
codperated with in good faith for the extinction of slavery,
to run off in a tangent, or bring im divisional questions,
without resistance.

Thus the anti-slavery ranks. became much divided on
these and collateral questions, into loyal and radical parties,
both of which contended earnestly for their respective views
and modes of operation. But the wheels of the radicals
dragged heavily. The new issue, which they were endeav-
oring to make, and the project they had evidently under-
taken, depreciated their influence among ‘their antislavery
friends, and left them little hope of regaining their former
standing in the Conference ; whereupon the leading spirits
seemed to adjust themselves to their unfortunate condition,
and watch the developments of time. Little was heard
from them for several months, except now and then a mur-
mur of despondency and complaint ; and it was a question of
much interest, among their old friends, whether they would
make the desperate plunge, or let the excitement blow over,
and become the able and efficient laborers they had been in
former days. But the stillness of that hopeful hour was at
180 COMPENDIUM OF MIETHODISM.

last broken, (in 1842,) by the proclamation that Rev.
Orange Scott had seceded, and was calling for volunteers to
join his standard.

We speak of these circumstances with painful recollections.
These men were our friends and elder brethren. We stood
with them in the very heat of the conflict, and loved them
as our own life. They were good men and strong; they
meant right, and they did right in many particulars. But
they thought themselves injured, and it grieved them to the
heart — perhaps enraged them — and they could not endure
it. That others would have done better in their situation is
not certain. The movement was, to some extent, success-
ful. Several preachers, with a considerable number of lay
members, withdrew, and united in the formation of a new
church, which they were pleased to christen “‘ The Wesleyan
Methodist Church.”’ The loss of numbers and influence to
us, though considerable, was not the greatest evil connected
with the affair. The bitter discussions, and the division of
young and feeble societies, unavoidably connected with the
outbreak, were most to be deprecated. However, the con-
test was carried on with as little asperity, and with as few
evil consequences, as could have been expected, every thing
considered. The lines of demarcation were soon drawn,
and the controversy passed away to swell the history of
human infirmities.

The Wesleyans take high ground against slavery — eschew
all bishops and presiding elders, supplying their places by
presidents of Conferences, stationing committees, and chair-
men of districts. In doctrine, and in most other respects,
they have adhered pretty closely to their old principles.
They have a Book Concern in New York, a missionary
society, and the other etcetera usually connected with such
establishments. Many who left the church, at first, have re-
ANTI-SLAVERY SECESSION. 181

turned, not having succeeded in the new enterprise as they
anticipated. It is their opinion that the old church is the
least objectionable; but some are of a different opinion.
This body is divided into twelve yearly Conferences, and
claims to number 25,000 members.

The doings of the General Conference of 1840 were not
less offensive to the South than to the abolitionists. They
evidently saw that the tide was turning —that anti-slavery
views were more deeply rooted among northern and middle
men than in 1836. This was plain enough to be seen in the
discussion of the colored testimony question, which was long
and able, and in other discussions having more or less refer-
ence to the subject of slavery. But this was not the only
ground of offence. They had felt implicated and dishonored
in the fact that no slaveholder had ever been elected to the
episcopacy. William A. Smith had appealed to the South,
inquiring whether they would submit to such proscription,
and declaring, if the General Conference did not recede,
he would seek to establish a Southern General Conference.
But the Conference, it seems, did not recede, nor did it
exactly continue on its former course. There was difficulty.
To come square up to the question, and elect non-slavehold-
ers to the office, would have given unpardonable offence to the
South. To elect slaveholders, they could not consistently
with their principles, nor with the peace of the church at
large ; for it was well understood that such promotion of
slaveholders would not be tolerated in the free States. But
Dr. Fisk having declined ordination it was necessary to sup-
ply his place, and it was proposed to strengthen the episco-
pacy by the addition of one or two others. But so critical
were the circumstances, it was deemed inexpedient, hy a ma-
jority of the Conference, to elect anymore. This the South-

16
182 COMPENDIUM OF METHODISM.

regarded as dodging the question, and an evasion of their
rights.

Four years more rolled away, and still the subject was
not at rest. Abolitionists were making less ado, perhaps,
than formerly, but others were waxing more and more de-
cided. Besides, slaveholders were determined to have the
question brought to an issue. At the opening of the General
Conference of 1844, it was learned, to the regret of many,
that there were two cases that must come before the Confer-
ence, involving the very gist of the matter, and that must
be decided. One was the appeal of Rev. F. A..Harding
from the decision of the Baltimore Conference, by which he
was suspended from his ministerial standing for refusing to
manumit certain slaves which came into his possession by
marriage ; and the other was the fact that Bishop Andrew
had married a woman haying slaves, by which he had become
a slaveholder.

The appeal was argued pro and con with singular ability ;
Rey. John A. Collins, of Baltimore, speaking for his Con-
ference, and Rev. William A. Smith, of Virginia, for the
appellant. The trial occupied several days. It was
regarded by many as the great question of the session. But
the decision came, at last, sustaining the action of the Balti-
more Conference by a vote of one hundred and seventeen to
jity-siz. This was a heavy blow, though just and right
according to Methodist discipline, and it gave high offence.

The other question was not long delayed. A resolution
was adopted, stating the rumor about one of the bishops, and
calling upon the committee on episcopacy to make inquiry
and report the next morning. The report fully sustained
the rumor, and brought out all the circumstances over
Bishop Andrew’s own signature. What ought to be done?
ANTI-SLAVERY SECESSION. 183

was now the all-absorbing question. Those who knew the
bishop best, whispered that he would resign; and had he
studied his own feelings, he probably would have done so.
But there was another spirit abroad. His brethren said,
“No; southern rights and interests require you to stand
your ground. It is time to have this vexed question settled.”
Hence he left the Conference to take such action as it
deemed advisable. The subject was discussed in all its as-
pects, chiefly by middle and southern men. Apbolitionists,
who had been in collision with both before, had little to do
but to watch the contest. At length the crisis was reached,
and it was modestly declared, as “the sense of the Confer-
ence, that Bishop Andrew desist from the exercise of his
otiice, so long as this impediment remains;” that is, till he
should cease to hold slaves.

This, together with the Harding case, indicated that the
discipline on slavery was not “a dead letter,” and blasted
all hope of electing a slaveholder to the office of bishop.
The object now seems to have been to retreat as handsomely,
and with as much advantage as possible, though it was not
then distinctly understood. The plan was laid, and Dr.
Capers appeared before the Conference with a long string of
resolutions providing for a division of the church into two
distinct General Conferences. The unconstitutionality of
this measure was too obvious. The paper was, however,
referred to a committee, which did not fail to see at a glance
that the thing was impracticable.

Next appeared a “ declaration,” signed by the southern
delegates, representing that the agitation of the subject of
slavery, and the frequent action of the General Conference,
and especially the action had in Bishop Andrew’s case, must
produce a state of things in the South which rendered the
continued jurisdiction of the General Conference over
184 COMPENDIUM OF METHODISM.

Southern Conferences inconsistent with the success of the
ministry in the slaveholding states. This was immediately
referred to a committee of NINE, with instructions, if they
could not devise a plan for the amicable adjustment of the
difficulties on the subject of slavery, to devise, if possible, a
constitutional plan for a mutual and friendly division of the
church. But the latter could not be done. “ But,” said
the South, “we cannot live under these circumstances, —
we shall be driven from our fields, and the souls committed
to our care will perish. What shall we do? Suppose, on
getting home, we should find it indispensable to separate,
how will the General Conference view us? How shall we
be treated? Shall there be friendly relations, and an ami-
cable settlement of the property question; or shall we be
viewed as enemies ?’’? Middle men were anxious to accom-
modate, and Eastern men were fearful of the consequences
of not doing so; for it was already under contemplation to
reconsider Bishop Andrew’s case, and lay it over four years,
agreeably to the recommendation of the board of bishops,
unless something conciliatory should be done. It was an
exciting moment, and great men were at their wits’ end to
know what to do.

Finally, the committee agreed upon a plan to meet the
anticipated emergency, and reported it to the Conference.
It was not all they could wish, but it was the best they
could devise, and it was favorably received. Southern dek
egates were greatly relieved, and submitted to the rescinding
of Few’s colored testimony resolution, passed four years
before, with remarkable composure ; and the Conference
was permitted to leave New York without the honor of being
mobbed, as it was tremblingly feared they would be, and
without undoing the work it had unexpectedly wrought, in
the several particulars before mentioned.
ANTI-SLAVERY SECESSION. 185

Whether the Conference acted the prudent part in this
measure is seriously questioned. Some, who were foremost
in getting the plan through, have deeply regretted it since.
Northern men, generally, who favored it, did so purely to
avoid what they regarded a greater and insupportable evil.
To have left Bishop Andrew in the full exercise of episcopal
powers at that time, would have scattered our churches to
the winds ; and that, it was believed on good authority, would
have been the result of preventing the adoption of this or
some similar plan of conciliation. Indeed, we only escaped,
as it was ; a circumstance which should never be forgotten in
treating of the action of New England men in the premises.
Our choice was between having a slaveholding bishop, the
transfer of our churches to Wesleyanism, so called, or a
general New England secession, on the one hand; and
acquiescence in a plan, some features of which we did not
approve, but could not get altered, either in the committee,
or in the Conference, on the other. We preferred the
latter. It seemed to us better to be the Methodist Episcopal
Church, united and at peace, than to be a distracted limb of
it, or separate, however harmoniously, and let the South
hold the old title, and the perquisites connected therewith.
And if they who had caused so much trouble by their con-
nection with slavery, had a mind to take the responsibility
of seceding, we were not disposed to demur, to treat them
discourteously, or to withhold from them any thing that they
could lawfully claim, and the church lawfully bestow.
Hence, we concurred in the plan, though not satisfied with
it, and the South has taken all the advantage of it possible
to become an independent body, and adjust themselves to
what they regarded the necessities of their situation. For
one, the writer cannot regret it. Had they remained in the
church, there must have been an endless controversy, to

16*
186 COMPENDIUM OF METHODISM.

very little purpose. They are now at liberty to manage
their own affairs, without Northern interruption ; and we are
free from the responsibilities of slavery among them, which
pressed so heavily upon us before their separation.

The Methodist Episcopal Church, South, now embraces
four bishops, (Bishop Bascom having lately deceased,) one
thousand six hundred and forty-two travelling, and three
thousand nine hundred and seventy-seven local preachers ;
and five hundred and four thousand, five hundred and thirty
members. They also have a Book Concern, Missionary
Society, and nearly all the paraphernalia of the old church.
They publish six weekly papers, besides a Sunday School
Advocate, Ladies’ Companion, and Quarterly Review. And,
so far as we can learn, they are doing a good business in all
these departments, and feel quite happy in their new rela-
tions. They employ 221 missionaries among the colored
people, and in destitute portions of the regular work ; thirty-
nine among the Indians, eight among the Germans, to in
China, and three in California, at an expense, the last year,
of $85,973.48, which was the amount of their receipts.

These discussions and divisions had their effect. Numer-
ous societies were divided, sometimes one party claiming the
property, and sometimes the other. Several law suits were
instituted ; some of which have been decided in favor of the
old church. Others are now pending, particularly the suit
of the Church South to obtain a part of our Book Concern,
aud other property. But whether these evils have not been
more than counter-balanced by the healthful competition
that has resulted from the divisions mentioned, is a ques-
tion. All parties have more or less prospered. Many souls
have been converted, more schools and colleges established,
and much more money contributed for missions, and other
benevolent objects, than before the conflict commenced; in
PRESENT STATE OF METHODISM. 187

all of which we do and will rejoice. The net increase in the
Methodist Church, embracing these two bodies, in the last
ten years, notwithstanding all our contentions, and the
spiritual dearth that has shrouded nearly the whole country
in comparative darkness during a considerable part of that
time, is more than 450,000 members, with a corresponding
increase of preachers, and other means of efficiency.

The Methodist Episcopal Church is divided into thirty-one
Annual Conferences, comprehending the United States and
its territories, with the colony of Liberia; and it embraces
8,660 travelling preachers, 364 superannuated, 5,292 local,
and 666,310 members. It has 7,428 Sunday Schools in
successful operation, embracing 78,840 teachers, 403,653
scholars. It sustains three missionaries in China, fourteen in
Africa, one in South America, nine in Oregon, two in Cali-
fornia, three in Germany, one hundred and eight among our
German population, seventeen among the Indians, two among
the Swedes and Norwegians, and three hundred and thirty-
seven in destitute portions of our country.

Some of these missions have but recently been established,
but they all promise a rich harvest of good. The number
of church members connected with them is, in Africa,
1,117; in South America, 51; in Oregon, 404; in Ger-
many, 14; among our German population, 7,128; Indians,
1,075 ; Swedes and Norwegians, 153 ; and in the missions
connected with our regular work, 30,438.

The Methodist Episcopal Church has also under its con-
trol eight colleges and universities, which it sustains at an
annual expense of not less than $80,000. These are located
as follows: Middletown, Conn.; Carlisle, Pa.; Greencastle,
Ind. ; Meadville, Penn. ; Delaware, Ohio; Lebanon, Il. ;
Appleton, Wis. ; and Iowa City. Besides, it has two or
three others projected, and the funds necessary to sustain
188 COMPENDIUM OF METHODISM.

them secured to considerable extent; and three female
colleges: located at Fort Wayne, Ind.; Cincinnati, Ohio ;
and Wilmington, Del. In addition to these, it has thirty-five
seminaries scattered about through the States, embracing a
large number of students of both sexes.

Well may it be said, “what hath God wrought!” It is
certain that such a work has never been accomplished in so
short a time, since the pentecostal age. And it is not less
certain, that no system of religious operations has ever had
so much opposition to endure and overcome. Yet it has
gone steadily on in weal and woe, converting its worst ene-
mies, and succeeding often in its greatest defeats. Its pros-
perity has been universal and wnceasing ; its adversity, only
local and temporary. And its progress was never greater,
or its prospects brighter, than at present.

With the Church of England, and other national establish-
ments, we, of course, can institute no comparisons, because
they swallow up all sects and parties that come within their
bounds, whether good, bad,.or indifferent. Nor is it fair to
compare Methodists, and other evangelical churches, with
those sects which pander to the popular taste, and receive
persons of all descriptions to their fellowship, without regard
to their religious character. Rich and popular societies,
which say little of our obligations, beyond the observance of
mere church rites, may draw around them an accumulation
of chaff in which there will be little wheat. The compar-
ison, to be just and fair, should relate only to those whose
circumstances are equal in other respects, and who require
the same change of heart and life as the condition of their
fellowship. But we will not be particular. A few facts
will be sufficient for our purpose.

The Independents, of England, arose about the year 1600.
They dissented from the establishment under the leadership
PRESENT STATE OF METHODISM. 189

of Rev. John Robinson, adopted Calvinistic views, and the
model government of Congregationalism in New England.
The Baptists appeared soon after, adopting similar views
and modes of operation, but differing from the Independents
in relation to the subjects of baptism and the manner in
which it should be administered. They were afterward
divided ;.a part becoming Arminians. The Presbyterians
had commenced their career half a century before. But
with this advantage as to time, and with other advantages
we need not enumerate, the aggregate numbers and influ-
ence of all these denominations in England is not equal to
that of the Methodists.

Methodism has not been less successful in America. The
Congregationalists have occupied this field ever since the
‘landing of the May Flower in 1620. They first settled the
country, particularly New England, and for many years
managed matters, both civil and religious, much in their
own way, and excluded all dissenters from their territory.
They now number 1,687 ministers, 197,196 church members.
The Baptists have had nearly the same time to multiply, their
first church having been formed by Roger Williams in 1638.
The regular Calvinistic Baptists now number 5,142 ministers,
and 686,807 members. ‘The first presbytery in the country
was organized in 1705, about eighty years before the organi-
zation of our church; and, in common with the other lead-
ing denominations, the Presbyterians have done a great and
good work. The Old and New Schools together embrace
8,333 ministers, and 338,830 members. The Protestant
Episcopal Church has been less successful, though it com-
menced its operations in the very infancy of the colonies,
and had much to favor it till after the revolution. It at
present numbers 1,553 ministers, and 73,000 members.
Other denominations have done well, and have contributed
190 COMPENDIUM OF METHODISM.

greatly to the religious influence of the country, but are less
numerous.

Now, when it is considered that the first Methodist mis-
sionary to this country arrived in 1769, and that the church
was not organized until 1784, and has since had to contend
with poverty and prejudices incident to no other Christian
body that has attained to any considerable importance in
the community, and that, nevertheless, it now numbers in its
two grand divisions 5,646 ministers, and 1,170,840 members,
it must be conceded that it has been wonderfully favored.

Another view of the subject will indicate this truth with
equal distinctness. In 1795 the Methodist Episcopal
Church numbered 60,604 members, which was about one to
every sixty of the whole population of the country. It now
embraces about one in every twenty of the present popula-
tion — showing a proportionate increase, exceeding that of
the rapid increase of the population of the country, as three
to one. Now, with all respect to sister denominations, and
we certainly entertain a high regard for them, we affirm
that the like advancement is not to be seen in the progress
of any one above mentioned. Indeed, several of them have
lost nearly in the proportion that we have gained, and
no one of them has increased in the same ratio by a very
large per centum, notwithstanding tens of thousands who
have been converted among us have united with them.

What has given us this peculiar distinction, is a question
that wise men have solved differently. Some say one thing
and some another; but all, who trace it to any single circum-
stance abstract from others, evidently err, not fully compre-
hending the system in all its parts.

It cannot be attributed to our doctrines, merely, for
others have preached the same. Nor to our literary attain-
ments, for in this respect we are frank to acknowledge
PRESENT STATE OF METHODISM. 191

ourselves behind some other denominations. Though many
of our preachers are literary men, and have astonished the
world by their productions, the mass lay no claim to this
character. They have, however, been grossly misrepre-
sented by certain clerical pretenders, who have not dis-
tinguished themselves for modesty and good breeding, how-
ever profound their learning. But some of these have had
their reward in the mortification of seeing their enlightened
hearers forsake them to attend upon the more tangible and
effective ministrations of their itinerating neighbors. They
may yet learn that ministerial education does not consist in
mere sheepskin diplomas, and that it is not policy to ridicule
whom God and his people “ delight to honor.”

Had Methodists been rich in this world’s goods, their
success might have been attributed to this cause; but, like
the Saviour and his early disciples, they have generally
been poor. They could not appeal to the pride and vanity
of the world, by erecting splendid churches, and otherwise
making a great display, if they were disposed. They have
had to preach in private dwellings, school-houses, barns, and
in the open air, till they could erect churches. And many
of these, for the want of means, have had to be small, and
often out of place, and uninviting. And the world has
looked on and mocked, and professors of religion have not
unfrequently joined in the sport. This same cause has been
an occasion of reproach to preachers, who have often had to
live in a style directly calculated to lessen the respect of
community for them, and also for their enterprise.

We cannot trace this prosperity to any one instrumental
cause, and say, that is it; for itis evidently attributable to
many causes. Our doétrines, our style of presenting them,
our itinerancy, and other prudential regulations, have all
had an influence, No one item in our economy has been
192 COMPENDIUM OF METHODISM.

without effect in pushing forward this grand consummation ;
and we think some of the least prominent of our measures
have been most effective. God has seemed to approve the
whole movement, and crown every honest and faithful
endeavor with his blessing. To him we ascribe all the glory.
He has gone before his people, and led them as a shepherd
his flock, into green pastures and beside the still waters. He
has attended them in dangers, and made a way for their
escape. In difficulties he has been their helper, suggesting
measures, suppressing prejudices, converting foes to friends,
and begetting interest and liberality where there was enmity
and covetousness.

Numerous instances have occurred where the influential,
supported by the rabble, as usual, have determined the
Methodists should not make a stand among them, and
united to prevent it; and not unfrequently the minister of
the place has taken a leading part in the conspiracy. But,
notwithstanding their vigilance and power, Methodism has
taken root, and become established ; and would have been
alike successful in more places of the kind, had its friends
been true to their principles.

From this hasty sketch it must appear to every reader,
who is not blinded by prejudice, that Methodism has been
peculiarly successful. A little more than one hundred years
ago, it had no organized existence upon the face of the
earth. Some eight or ten persons then came to Mr. Wes-
ley, who appeared to be deeply convinced of sin, and
earnestly groaning for redemption. Here was the nucleus
around which we now behold this mighty array. Has not
the ‘‘little one,” indeed, “become a thousand?” This
movement occurred in the city of London, and, for aught
that was known to the contrary, was to be limited to that
great metropolis. No mortal could then foretell. that it
PRESENT STATE OF METHODISM. 193

would be reénacted in any other place. It was a mere
trifle, a circumstance that might have occurred a hundred
times without public notice, and indicated nothing remark-
able. But, like the “ grain of mustard seed (which is the
least of all seeds”) that became the “ greatest among
herbs,” this germ has shot forth its branches over the four
quarters of the globe, and innumerable birds lodge therein.
What its destiny is, we are unable to foretell. But if,
with such means, against such fearful odds, and under so
many discouraging circumstances, it has achieved such
results, what may we not anticipate if we walk by the same
rules and mind the same things? The gospel is no less effi-
cacious now than formerly, and people are, probably, about
as susceptible of being affected by it. Only let the church
maintain the simplicity and faith of the fathers, and employ
her improving facilities for doing good as she ought, and
what has been, will be only as the first fruits of a mighty
harvest. But if she shall prove recreant to her high trusts,
her sun will go down in shame and everlasting contempt.
But we will not dwell longer upon its history. Enough
has been said, we hope, to convince the most prejudiced
that a great work has been accomplished, and beget an
interest in contemplating the system of agencies God has
been pleased to acknowledge therein. Methodism is not
fally understood. Her friends are too well satisfied with
her success to be very particular about the minutie of her
regimen ; and her enemies find it more agreeable to their
taste to denounce her, and sneer at isolated parts of her
system, than to consider their relation to other parts, and
the truth and deep philosophy of the whole. We are
desirous of helping both, and therefore invite the reader,
however affected with this brief outline, to venture along
with us to the end. It will do him no harm, and he may
17
100

in vain.

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COMPENDIUM OF METHODISM.
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*ASIGOHLAW AO MAIA UVINAIVE
PART SECOND.

DOCTRINAL VIEWS OF METHODISTS, AS DISTIN-
GUISHED FROM THOSE OF OTHER
DENOMINATIONS.

CHAPTER 1.
POINTS OF AGREEMENT.

Most of the controversies that have agitated the church
~in all ages, have related to pomts of doctrine. The unity
of the Methodists in this particular is remarkable. Though
divided into several branches, in common with other leading
denominations, they have maintained the strictest integrity
in theology. But they differ from various influential bodies
of Christians on important points, and are as often con-
demned for this as for other peculiarities. The object of
this part of our work is to unfold these points, and the argu-
ments upon which they rest for support, in as brief and
explicit a manner as possible. But in accordance with the
advice of a wise man, who would unite all denominations in
one, we shall, in the first place, consider the points wherein
we agree with Christians in general, that we may be able to
determine whether, after all, we do not agree more than we
disagree.
Following this arrangement, the first particular that

naturally claims attention is the authority of the Holy
195
196 COMPENDIUM OF METHODISM.

Scriptures. Have they the sanction of Almighty God, or
are they the mere utterances of errmg men? This is 4
great question, and it takes precedence of every other.
Nearly all we know of divine things we owe to these
writings. If they are from God they must be true ; if from
man they may be false.

Christians of all denominations, Methodists maaie others,
regard them as the oracles of God. They agree that
“holy men of God spake as they were moved by the
Holy Ghost,” or, to adopt the language of St. Paul,
that ‘God, who, at sundry times, and in divers manners,
spake in time past unto the fathers by the prophets, hath
in these last days spoken unto us by his Son,” in such a
way that ‘‘all Scripture is given by inspiration of God,
and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness,” and is “able to make [us]
wise unto salvation, through faith which is in Christ Jesus.”

They, therefore, hold them as the standard of religious
truth, to which all moral questions are referable, and by
which they are to be settled; and admit nothing to be true
that is inconsistent with their teachings, and nothing to be
false which can be clearly proved thereby. And, further,
that they teach all things necessary to salvation. Hence,
they look upon those who esteem them only as the opinions
and precepts of men, — containing a mixture of truth and
falsehood, to be sifted by the reader, and received or
rejected at discretion, together with those who assume that
they are insufficient, and may be improved by additions and
subtractions, as the world advances in the arts and sciences,
—as infidels, and enemies to vital_godliness. And in this
judgment they are sustained by reference to the incontesta-
ble evidence of their 7rutts.

It is not our intention to discuss the divine inspiration and
POINTS OF AGREEMENT. 197

authenticity of these Scriptures, farther than what is neces-
sary in a brief statement of the grounds of our faith. That
man needed some definite instruction in relation to his
Maker, his own duty and destiny, is but too obvious from his
whole history. However we may see traces of an infinite
and eternal spirit in the wonderful exhibitions of nature,
having Him first revealed to us in the Holy Scriptures, no
such discoveries ever cheered the investigations of the most
acute philosopher, who had not obtained some intimations,
directly or indirectly, from the same source. The boasted
discoveries of philosophy, so far as they are founded in truth,
are none other than those of revelation, borrowed from tra-
dition, or stolen from the sanctuary. But even with these
helps, the infidel philosopher has furnished the world with
meagre proof of his competency to understand and effec-
tively to teach all necessary truth. His clumsy account of
the great problems of revelation, but teo clearly indicate
that his theory is the creature of fancy, stimulated by self
conceit and enmity against God. The whole history of
Pagan mythology is a standing demonstration, that man, by
wisdom, cannot find out God or himself. Hence, it is rea
sonable to presume that a revelation hag been made, and, if-
so, that the Scriptures contain that revelation ; since it is
generally conceded that they are incomparably superior to
any and all other writings which claim divine authority.
But we place little reliance on such reasoning, however
correct; and the Creator does not require it. He knew
what was in man, and that something more tangible and
demonstrative would be necessary to command his confi-
dence. hat something he furnished in various ways.
First, he endowed his messengers to perform certain feats
of power, in attestation of the authority with which they
spake, and the truth of what they said, that could not be
17"
198 COMPENDIUM OF METHODISM.

imitated, or reasonably attributed to any other than himself.
Thus, he qualified Moses and the prophets, Jesus and the
apostles, so that, wherever they came, the blind received
sight, the sick were healed by a word ora touch, tho
mouths of lions were shut, the violence of fire quenched,
the sea hushed its rage or stood back for them to pass, and
even the dead were restored to life. The readers of the
Bible are familiar with the account of all these transactions.
Had Moses, or Jesus or the apostles, never done the works
described and published in their writings, their enemies
would have contradicted them; for they were not done in a
corner. The most of them were performed in public, in the
presence of their enemies. But we hear no such contradic-
tion from witnesses who were in a condition to know to the
contrary. The enemies of Christ did, indeed, deny that
he arose from the dead; but, in attempting to account for
his absence from the tomb, entangled themselves in the
meshes of the net they were spreading for others, where
they remain to this day.

To the performance of peculiar works, works entirely
above human energy, these men added prophecies not less
unaccountable on any other hypothesis than that they spake
as they were moved by the Holy Ghost. They related
future events with great precision, giving the time, place,
and circumstances of their transaction, and events, too, so
distant, and improbable to human apprehension and belief,
that no one could credit them for a moment, who did not
regard the speakers as divinely imbued to reveal the deep
things of eternity. Some of the events thus described were
hundreds of years distant, others came within a few days
of the prediction; as, for example, the death, burial and
resurrection of Jesus. How could he have known when he
should die, who should betray him, or that he would be
POINTS OF AGREEMENT. 199

betrayed at all, and that he would rise after three days,
had he not been possessed of the wisdom of God? It was
impossible. By what power did Isaiah discover the coming,
character, and history of Christ seven hundred years prior
to his advent? His predictions look quite like history, and
entitle him to the honor he has long enjoyed of being “ the
evangelical prophet.” How came Daniel to know the
secrets of the future which brought him into notice? He
claimed to be instructed from on high, and his enemies were
forced to concede that he was not deceived.

Now, with these facts before us, established beyond all
reasonable doubt, to believe what these prophets and work-
ers of miracles taught, seems almost unavoidable, At least,
it requires no undue amount of credulity to do so. We be-
lieve, and act, upon less evidence on every other subject.
Many renounce all religion on that which bears no compari-
son with it. How many have shown their willingness to
discard the whole Bible, because it seems not to recognize
what are called the modern discoveries of science! The
infidel astronomer finds that the sun stands comparatively
still, and does not rise and set as was formerly supposed.
He, therefore, is ready to conclude that the Scriptures are
not the word of God, because they speak after the manner
of men, and not scientifically. Geologists have often come
to the same conclusion, because the Scriptures do not seem
to allow time enough since the creation, to make out the
various formations of their half-fledged theories.

' And a herd of mesmeric wizards are not less credulous.
The secret of miracles and prophecy, they say, is all out.
Daniel mesmerized the lions. Shadrach, Meshach, and
Abednego were made fire-proof by somnambulic influence ;
and the Apostles healed diseases and cast out devils by a
similar agency, and no mistake. And yet, believing all this

.
200 COMPENDIUM OF METEODISM.

folly, they ask for a “sign,” that they may believe that God
speaks in the Scriptures!

But the tricks of such pretenders must not be allowed to
unsettle our confidence. While we would not encourage
people to believe every honest fancy of good men, nor be
easily led away by every fresh “ wind of doctrine” that may
arise, we think when men come among us in the name of
God, teaching sentiments, of good moral tendency, and, in
confirmation of their authority, heal our sick by a look or a
touch, give sight to our blind without medical or surgical means
—turn our rivers backward — hush our tempests to peace —
raise our dead, and perform other similar phenomena — and
foretell what shall be in the future, with certainty, and we see
it occur without the failure of a single circumstance — we
say, when men do this, it is unsafe not to have credulity
enough to believe them divinely commissioned, and submit
to their teachings as to the command of God. And such
men were the teachers developed in the Bible, and such was
the tendency of their doctrine and the character of their
acts and predictions.

To these grounds of evidence we add another of the
highest importance. Physical science is often demonstrable
by experiment. The chemist informs us that the combina-
tion of given substances in specific proportions, and by a
given process, will form a compound of a certain character,
which, employed in a particular way, will effect certain
results. To deny it outright is folly, however improbable it
may appear. Reason suggests that we try the experiment,
recognizing this as the proper test of all such theories. If,
on collecting the materials, and combining them as prescribed,
we find the exact results enumerated, we are prompt to say
the theory is correct.

Now, though the subject in question is strictly of a moral
POINTS OF AGREEMENT. 201

nature, and may not, therefore, be demonstrated to the
senses in this manner precisely, it is, nevertheless, suscepti-
ble of demonstration not less satisfactory. The Bible is
committed to the production of certain moral phenomena.
For example, it is pledged for the weary and heavy laden
who come to Christ, that they shall find rest to their souls,—
to the ungodly, who “ believeth,” that he shall be justified,—
to him that seeks the Lord while he may be found, and calls
upon him while he is near, that he shall obtain merey and
abundant pardon. And it marks the state to which faith,
seeking the Lord, — mourning, repenting, &c.,— introduces
the sinner, by so many distinguishing characteristics that it
need not be mistaken. It describes it as a new creation, in
which old things, old affections, prejudices, enjoyments, and
pursuits, are done away, and all things are become new,—
as “ righteousness, peace, and joy in the Holy Ghost.” The
mental process by which these results are attained, and the
evidences by which they are distinguished, are not less
clearly defined. So that if one wishes to test the truth of
Scripture in reference to these vital questions, he has only
to follow their prescriptions, under the influences of the
Holy Spirit, which are given to every man to profit
withal.

Many have adopted this course, even with serious doubts
and prejudices in the outset, and with strong tendencies to
unbelief, and have obtained the most satisfactory results.
Indeed, they have realized a salvation from themselves, their
passions and propensities, they little anticipated, and experi-
enced a fulness of spiritual delight of which they had no
previous conception. We have known some to succeed thus
who entered upon a religious life more as an experiment
than from a pungent conviction of sin. God, in his mercy,
led them along, step by step, according %o their several

*
202 COMPENDIUM OF METHODISM.

necessites, till he brought them to the promised state, and
enabled them to rejoice in the full assurance of hope, that
proved like an anchor to the soul. And we have not the
least doubt that all persons, in a rational state of mind,
would obtain like “ precious faith,” would they only “ bring
all the tithes into the storehouse,” and prove the Lord agree-
ably to his command.

Evidence of the divine authority of the Bible, obtained in
this way, is of the most substantial and interesting character.
That which is obtained bya mere logical process is good, and
cannot be overthrown, yet, in the perversity of the carnal
heart, it may be accompanied with many doubts and with
great indifference. But this evidence, not only appealing to
the intellect, but being written on the heart by the Holy
Spirit, producing a profound, holy and joyous experience,
seems to be incorporated into our being; in other words, to
become a part of ourselves, and, therefore, not easily eradi-
cated. Truths we ascertain by reasoning, we believe ; those
we demonstrate by experience, we know.

To these arguments in favor of the divine origin of the
Scriptures, we may add their general tendency. This may
be seen by a comparison of those communities where they
are read by the people, with those where they are little
known. In the former, every thing wears an aspect of life,
enterprise and comfort; in the latter, an aspect of stagna
tion and wretchedness. Where have art, and science, and
literature, and commerce, and agriculture, and useful inven-
tion, and morality, and religion, reached their richest growth
during the last half century? In what country do we see
railroads, and steam engines, and telegraphic wires, starting
up in the greatest numbers, and effecting the best results ?
Nay, where do we find any improvement of the kind, save
in the domain 6f the unshackled word of God? Other
POINTS OF AGREEMENT. 203

countries remain as they were, and plod along as did their
great grandfathers, in ignorance, ill-bred vice, and hard-
ship. :

For these Scriptures Methodists cherish the highest
regard. Their founder declared himself a “ Bible bigot.”
Not that he despised the writings of the good and the wise,
for noman read them more carefully than he; or had no
confidence in the traditions of the fathers ; but he esteemed
the Scriptures as the only reliable source of divine know-
ledge, and an all-sufficient rule of faith and practice. He
would, therefore, have the Bible, and nothing but the Bible,
as the ground and support of all he taught or believed.

In relation to the perfections of God, we generally har-
monize with Christians of other denominations. The know-
ledge of God, together with his sovereignty, we hold in a
little different light from that which appears in the writings
of Calvinists. We consider his knowledge of the future as
a.natural attribute of the divine mind, rather than an acqut-
sition resulting from his decree; and we understand the
Divine sovereignty in such a way as to make it agree with
man’s free-agency. We also differ a little with the same
class of theologians in relation to the extent of God’s love
to mankind, and several other collateral points, all of
which will be considered in connection with our peculiar
doctrines.

On the great question relative to the personal character
of Christ, which has divided the Christian world into Trinita-
rians and Unitarians, we have uniformly maintained what is
called Orthodox ground. We are not Sabellians, holding a
mere nominal Trinity, nor are we Arians, giving Christ a
high character, and talking well of the atonement, but deny-
ing his godship. Neither are we Socinians, or Humanita-
rians, but we strictly adhere to the ancient doctrine of the
204 COMPENDIUM OF METHODISM.

Trinity, attributing to Christ personality and all the attri-
butes of the godhead, mysteriously blended with those of
manhood; and to the Holy Spirit the attributes that belong to
the Father. And we do this not because we see the philos-
ophy of such a Trinity in the divine unity, but because the
Scriptures attribute the proper titles, attributes, and works
of God, to the Son and the Spirit, as well as to the Father.
We see the philosophy of very few things which we know to
exist. Of God we know little, except what ig revealed in
his word. The philosophy of his existence, and even of our
own, is still an impenetrable mystery. Those who insist on
holding the Bible subordinate to their own reason, or to
philosophy, will find, if they are true to their principles, that
their theology is very limited and superficial. If they do
not get into a wrangle with their own senses, it will be for
the want of courage to carry out their theory to its legiti-
mate consequences.

The fall of man in Adam, and the consequent depravity
of the race, we hold as a great fact lying at the foundation
of the whole gospel scheme, not only revealed in the Bible,
but substantiated by the unequivocal evidence of observation
and experience. Men are as conscious of aversion to God
and religion, and of love to sin, as they are of personal
identity. The very first developments of the heart of
infancy indicate evil passions, and suggest to the parents the
duty of repressing these germs, and creating dispositions of
a better character. The whole system of domestic govern-
ment seems to recognize this evil principle. If the hearts
of infants were pure and holy, they would be as averse to
sin as they now are to good, and much of our present disci-
pline would be unnecessary. If they were indifferent, that
is, without predisposition to either good or evil, like a sheet of
white paper, as susceptible of one impression as another, it
POINTS OF AGREEMENT. 205

would be reasonable to expect that some would receive the
right impression, and grow up in holiness. But they have
“all gone out of the way.” They “are estranged from the
womb, they go astray as soon as they be born, speaking lies,”
and God has, therefore, reckoned them all “under sin,”
that he might have mercy upon all.

Thus, we say that “ original sin standeth not in the fol-
lowing of Adam, (as the Pelagians do vainly talk,) but it is
the corruption of the nature of every man, that naturally
is engendered of the offspring of Adam, whereby man is
very far gone from original righteousness, and is of his own
nature inclined to evil, and that continually.” — (Disci-
pline.) How this principle of evil is transmitted, we do not
undertake to explain. This is as inscrutable to us as the
transmission of complexion, form, and features, which we
every where see and acknowledge. But our ignorance in
this respect does not destroy the fact. We are as sure that
children possess this evil nature, as that they are white, or
black, or that they belong to the human, and not to the
brute race, because it develops itself with the greatest dis-
tinctness and uniformity.

We are, therefore, prepared to recognize the mission of
Christ in its proper character. Man, having sinned and
incurred the penalty of the law, must have been cut off, but
for the institution of an atonement, by which God could be
just, and yet the justifier of the ungodly. One object of
-Christ’s mission was, therefore, to suffer in man’s stead, that
he might magnify the law, and make it honorable, by so far
enduring its penalty as to preserve the race, and assure man
that the law is not to be broken with impunity. Another
object was, to endow him with grace and strength to over-
come his propensities, and obey God, and finally to bring
him to everlasting life in heaven.

18
206 COMPENDIUM OF METHODISM.

To have pardoned him without the formality of such an
atonement would not justly have represented God’s abhor-
rence of sin, or his regard for his law. Nor would it have
impressed men with suitable notions of the divine govern-
ment, of their own obligations to avoid sin, or the danger of
committing it. Hence, we consider our lives, our privileges,
our hopes, and our enjoyments, among the benefits of the
atonement, and look to God through Christ for all that we
desire.

We are also prepared to appreciate that great moral
change in the human heart, called the new birth. Those
who believe the natural heart to be pure, see no necessity
for such a change. Education will do all that is required.
But, if the “carnal mind is enmity against God,” if the
leprosy of sin “ lies deep within,” and “ the whole head is
sick, and the whole heart faint,” traning will not suffice ;
there must be revolution — a radical overturn of the whole
moral system, and a new foundation laid in “ righteousness,
and peace, and joy in the Holy Ghost.” We, therefore,
fully believe, that, ‘“‘ except a man be born again, he cannot
see the kingdom of God.” And this new birth “is not of
blood, nor of the will of the flesh, nor of the will of man,
but of God.” It is an inward spiritual change, obtained in
the exercise of repentance toward God, and faith in our
Lord Jesus Christ, and is evidenced to the soul of the
believer by the witness and fruits of the Spirit, and to
others by the manifestation of new affections and habits.

We also hold to the organization of Christians into
churches ; to the ordinances of baptism, and the Lord’s sup-
per; to the religious observance of the holy Sabbath; to
the resurrection of the dead; the doctrine of a general
judgment, in which every man shall be judged according to
the deeds done in the body, to be followed by everlasting
POINTS OF AGREEMENT. 207

rewards and punishments. And all these we hold in the
language of Scripture, taken in its most natural and obvious
sense, and in common with all evangelical Christians. We
- believe them, first, because they are taught in the word of
God; and, secondly, because we have demonstrated some of
them by the most satisfactory experiments. We believe
them sincerely and devoutly, and rest all our hopes of salva-
tion upon their truth. We have proved them a thousand
times in our writings, and preaching, and keep them always
before the people as our settled faith. And yet, it is not
uncommon for us to be published as Socinians, or Palagians,
and deceivers of the people, holding the doctrine of devils.
But we submit the question, whether, with the sentiments
herein avowed, we are nof entitled to a better name ?
CHAPTER IL.

THE CHARACTER AND HISTORY OF CERTAIN SENTIMENTS WITH
WHICH METHODISTS HAVE BEEN MOST IN COLLISION.

METHODISTS were more distinguished, at first, for their
piety and zeal, than for any peculiarity of sentiment. In-
deed, they adopted no new principle or theory, except what
was necessarily connected with personal experience. Their
object seemed to be the revival of pure religion on an old
basis, the general soundness of which was conceded. They
avowed no creed, nor required subscription to any from those
who came among them. A desire to flee from the wrath to
come, was the only condition of membership. But this was
to be manifested by strict conformity to the requirements
of God. They were to abstain from evil of every kind, and
do good in every possible way, and thus work out their “ sal-
vation with fear and trembling.”

Herein the origin of the Methodist Church differs from
that of most other denominations. Zhey commenced with a
mere opinion, as their respective names import. For
example, the Baptists became a distinct people on the
ground of holding to immersion as the only mode of baptism ;
the Congregationalists and Presbyterians derived their exist-
ence from certain notions of church government; and the
Unitarians from particular views of Christ and the atonement.

208
SENTIMENTS DISCARDED. 209

Methodists received their denominational name from their ene-
mies, and in ridicule ; not on account of any opinion they held,
but because of their methodical manner of living, and of
their singular devotion. They instituted no new system of
divinity, or form of government, and labored for nothing but
to live correctly themselves, and persuade others to be
reconciled to God.

But in reproving sin, exhorting others to duty, and par-
ticularly in relating their Christian experience, they came
in collision with sentiments to which they could show no in-
dulgence, without doing violence to their solemn convictions,
and hindering the work they would promote and extend.
These sentiments were various, but none were urged with
more earnestness and perseverance than those taught by
John Calvin. Though it would seem that Calvinists should
be the last to feel concerned about any thing, believing, as
they profess to do, that God fore-ordained whatsoever comes
to pass, and that the number of the elect is so definite that it
can neither be increased or diminished, they were among the
first to attack Methodism on doctrinal grounds, and they did
it with a zeal indicative of fear, lest it should deceive the
“very elect.”” The ideas of free and full salvation for every
sinner, by Jesus Christ ; and of free will, by the grace of God,
in every one, so that all may come to Christ and be saved ; and
particularly the liability of believers becoming “ cast-aways,”
at last, through their own unfaithfulness, — sentiments which
the little band believed with all their hearts, and proclaimed
with great pathos and power, not controversially, but per-
suasively, gave particular offence. And they attacked them
in high places, and pursued them into every street and lane,
with a recklessness in relation to the spiritual results of such
procedure befitting their system. And from that day to the
present, and in all countries, Methodism has experienced more

18*
210 COMPENDIUM OF METHODISM.

opposition from this quarter than from any other. In New
England, especially, every step of her progress has been
resisted. Her ministers have been openly attacked in their
own congregations, they have been preached against, and
published in papers and pamphlets as heretics, and ‘“ wolves
in sheep’s clothing,” and many have been so deceived and
prejudiced in relation to them, they would almost as soon
hear or harbor a demon, as a Methodist preacher. The doc-
trines, therefore, by which we have been particularly distin-
guished from other Protestant sects, are those wherein we
differ from the Calvinists. And we differ from them only
on those points which constitute them Calvinists, and not on
many others we both hold in common with Chmistians in
general. The doctrine of the atonement by Christ, and the
new birth, are not Calvinism, though John Calvin believed
and taught them, and his followers do the same. Calvinism
embraces those particulars in which -Calvin differed from
others, and wherein his system was new and peculiar. A
few extracts from his writings will exhibit it to the reader in
its original character.

“‘ Predestination,” he says, “we call the eternal decree of
God, by which he hath determined in himself what he would
have to become of every individual of mankind. For they
are not all created with similar destiny ; but eternal life is
fore-ordained for some, and eternal damnation for others.
Every man, therefore, being created for one or other of these
ends, we say he is predestinated either to life or to death.”
And he adds, “Though it is sufficiently clear that God, in
his secret counsel, freely chooses whom he will, and rejects
others, his gratuitous election is but half displayed till we
come to particular individuals, to whom God not only offers
salvation, but ass¢gns it in such a manner that the certainty
of the effect is liable to no suspense or doubt. * * °
SENTIMENTS DISCARDED. 211

In conformity, therefore, to the clear doctrine of Scripture,
we assert, that, by an eternal and immutable counsel, God
hath once for all determined both whom he would admit to
salvation, and whom he would condemn to destruction. This
counsel, so far as it concerns the elect, is founded on his
gratuitous mercy, totally irrespective of human merit; but
that to those whom he devotes to condemnation, the gate of
life is closed by a just and irreprehensible, but incomprehen-
sible, judgment.”

That he might not be misunderstood, he explains, by say-
ing, “It is a notion commonly entertained that God, fore-
seeing what would be the respective merits of every individ-
ual, makes a correspondent distinction between different
persons ; that he adopts as his children such as he foreknows
will be deserving of his grace ; and devotes to the damnation
of death others whose dispositions he sees will be inclined to
wickedness and impiety. Thus, they not only obscure elec-
tion by covering it with the veil of foreknowledge, but pre-
tend that it originates in another cause. God hath mercy
on whom he will have mercy, and whom he will he harden-
eth. If, therefore, we can assign no reason why he grants
mercy to his people, but because such is his pleasure,
neither shall we find any other cause but his will for the
reprobation of others. Many, indecd, as if they wished to
avert odium from God, admit election in such a way as to
deny that any one is reprobated. But this is puerile and
absurd ; because election itself could not exist, without being
opposed to reprobation ; whom God passes by, he, therefore,
reprobates, and from no other cause than his determination
to exclude them from the inheritance which he predestinates
for his children.”

Attempting to smooth this “‘ horrible decree,” by refer-
ring to the natural corruption of man, as a good reason for
212 COMPENDIUM OF METHODISM.

their reprobation, the inquiry of opponents —‘‘ were they
not predestinated to that very corruption, also?” stood di-
rectly in his way. In answering it, he says : — “I confess,
indeed, that all the descendants of Adam fell, by the divine
will, into that miserable condition in which they are now in-
volved ; and this is what I asserted from the beginning, that
we must always return, at last, to the sovereign determina-
tion of God’s will, the cause of which is hidden in himself.
But it follows not, therefore, that God is Hable to this
reproach ; for we will answer them in the language of Paul:
‘O, man, who art thou that repliest against God? Shall
the thing formed say to him that formed it, Why hast thou
made me thus?’”

The sophism of more modern times, that “‘ God saw that
all were lost, and determined that he would save some, and
therefore elected them to glory, passing by others,” found
no favor with this honest’man. ‘ For,” says he, “since
God foresees future events only in consequence of his decree
that:they shall happen, it is useless to contend about fore-
knowledge, while it is evident that all things come to pass
rather by ordination and decree.” “It is a horrible decree,
I confess; but no one can deny that God foreknew the
future fate of man, and that he did foreknow it, because it
was appointed by his own decree.”

Yet, strange enough, he denies that God is the author of
sin. But how he could will and decree that it should hap-
pen, and appoint all the circumstances connected therewith,
and not be the author of it, is an insolvable question. What
God decrees, he does, and is the author of, and the respon-
sibility of his act rests with himself and upon no other. All
attempts, therefore, to find a justifiable cause of man’s destruc-
tion in his corruption, after having attributed that corruption,
with its various consequences, to God’s will and decree, seems ‘
SENTIMENTS DISCARDED. 213

to us an insult to common sense. If man has done only as God
decreed he should do, and is only as he was ordained to be,
he is right ; or, if not, he is not to blame, and cannot in
justice be punished for it.

The writings of Calvin, evolving these, and correlative
views, new and startling, elicited much controversy. His
friends, enamored with his dogmas, refined them, and educed
Clegitimately, we think) some of the most shocking senti-
ments ever uttered. These were afterwards collected and
published in a pamphlet, entitled ‘‘ A Correct Copy of some
Notes concerning God’s Decrees,” embracing ten extracts
from popular Calvinistic works, ‘‘to prove that there are
men of no small name, who have told the world that all the
evil of sin which is in man proceedeth from God only as the
author, and from man only as the instrument.”’? The nature
of Calvinism, and the state of the controversy, may be
inferred from the following: “‘A wicked man, by the just
impulse of God, doeth that which is not lawful for him to
do.’ “When God makes an angel or a man a transgressor,
he himself doth not transgress, because he doth not break a
law. The very same sin, namely, adultery or murder, inas-
much as it is the work of God, the author, mover, and com-
peller, is not a crime ; but, inasmuch as it is of man, it is a
wickedness. God can will that man shall not fall by his
will, which is called voluntas signi; and in the meantime he
can ordain that the same man shall infallibly and effica-
ciously fall by his will, which is called voluntas beneplaciti.
The former will of God is improperly called his will, for it
only signifieth what man ought to do by right; but the latter
is properly called a will, because by that he decreed what
should inevitably come to pass.” ‘ God’s will doth pass,
not only into the permission of the sin, but into the sin itself
which is permitted.” =
214 COMPENDIUM OF METIMODISM.

If any should incline to question the authority of these
statements, he will do well to remember that the first is from
Calvin himself, who certainly understood his own system ;
the second is from Zuinglius; and the third from Dr. Twisse.
But they were not alone. In the same tone and spirit
Zanchius wrote: ‘ Reprobates are compelled with a necessity
of sinning, and so of perishing by this ordination of God ;
and so compelled that they cannot choose but sin and perish.”
“‘ God works all things in all men, not only in the godly, but
also in the ungodly.’ And, says Piscator, “Judas could not
but betray Christ, seeing that God’s decrees are immutable ;
and whether a man bless or curse, he always doth it neces-
sarily in respect of God’s Providence ; and, in so doing, he
doeth always according to the will of God.” “It doth, or,
at least, may, appear from the word of God, that we neither
can do more good than we do, nor omit more evil than we
omit; because God, from eternity, hath precisely decreed
that both should be so done. It is fatally constituted when,
and how; and how much every one of us ought to study and
love piety, or not to love it.” :

Such views could but find opponents in any age. They
were early resisted and refuted, but not destroyed. Various
corrections and modifications were invented to make them
more palatable, when, to set the matter at rest as to what
Calvin did teach, and what his followers believed, the Synod
of Dort took up the subject, and resolved the whole into
five articles, which constitute the standard of what is called
“ strict Calvinism,’ and embrace the points of difference
between Calvinists and Arminians. These were very
shrewdly drawn, with a view, no doubt, to making them
satisfactory to all parties. But they form a perfect snarl of
conflicting doctrines, unless we construe*them strictly in the
light of the clear writings of Calvin himself, and pass over
SENTIMENTS DISCARDED. 215

those parts which savor of better sentiments, as a slight
sprinkling of honey intermixed with the poison to catch
Arminian flies. Then all is plain and unmistakable. Taking
this view of them, these articles are in substance as follows:

1. Predestination, embracing the election of some to
eternal life, and the reprobation of others to eternal death.
2. The Atonement made by Christ, limiting it to “ those
who were from eternity chosen to salvation, and given to
him by the Father, that he should confer on them the gift
of faith.” 3. Depravity, assuming it to be so deep and
thorough that none are able or willing to return to God,
without the regenerating grace of the Holy Ghost; thus
placing regeneration before repentance in the order of time,
and making it indispensable thereto. 4. Free Grace and
Free Will, restricting both to the elect; the grace consist-
ing in spiritually quickening, healing, correcting, and
sweetly and powerfully inclining the will of the elect to obe-
dience ; and the freedom of the will consisting in the dispo-
sition thus begotten to obey. 5. Perseverance of the
Saints, assuming, in strict accordance with the preceding
views, that the elect, thus called, regenerated and inclined to
obey God, * will never totally fail from faith and grace, nor
finally continue in their falls, and perish.”

The early discussion of these doctrines was not without
some good effect. Horror-stricken at their logical conse-
quences, thultitudes deserted the Calvinian standard, and
went completely over to the ranks of Arminians, or halted
midway under the command of Baxter. From that time to
the middle of the eighteenth century, ultra-Calvinism, other-
wise called Antinomianism, received little support. But the
success of the Wesleys in preaching more Scriptural senti-
ments, aroused the cry of heresy, and brought out a class
of men, who, under the delusion that nothing could be evan-
216 COMPENDIUM OF METHODISM.

gelical that was not Calvinistic, adopted the Antinomian
theory, and stoutly defended it. And we fear there are
some, even now, who hold it as the only pure doctrine
of grace, though the verdict of the Christian world is
against it.

Many, however, as Baxter and his coadjutors, while they
have taken rank under the general cognomen of Calvinists,
have holden the dogmas of their leader with considerable
modification. Hence, they are called ‘“ moderate Calvin-
ists.” The points to which they chiefly except are, reproba-
tion, and the limitation of the atonement to the elect. Yet
they mend the matter more in appearance than in fact,
since, after all their admissions in favor of Arminian views,
there is something lacking in their systems, which is as fatal
to the sinner’s interest, if he is not one of the elect, as the
most positive decree of reprobation could be. It has been
truly said, that “The main characteristic of all these
theories, from the first to the last, from the highest to the
lowest, is, that a part of mankind are shut out from the
mercies of God, on some ground irrespective of their refusal
of a sincere offer of salvation through Christ, made with a
communicated power of embracing it. Some power they
allow to the reprobate, as ‘* natural power,’ and degrees of
superadded moral power; but, in no case, the power to
believe unto salvation; and thus, as one well observes,
‘when they have cast some fair trenches, as if they
would bring the water of life unto the dwellings of the
reprobate, on a sudden they open a sluice which carries it
off again.’ The whole labor of these theories is to find out
some plausible reason for the infliction of punishment on
them that perish, independent of the only cause assigned by
the word of God — their rejection of a mercy free for all,
and attainable by all.” — Watson. ‘
SENTIMENTS DISCARDED. 217

Calvinism was imported into America by the first settlers,
and became the established theology of the churches. But
it was not formed into a creed, and made binding, till the
year 1648, when the Synod met at Cambridge, and adopted
the ‘‘ Cambridge platform.’? In the preface to this formu-
lary, the Synod avow their concurrence in the “ Confession
of Faith” adopted by the assembly of divines which met at
Westminster, England, long before. Those who have exam-
ined the Westminster Catechism cannot, therefore, misappre-
hend the peculiar type of Calvinism under which our
churches were nursed. But this measure was not altogether
satisfactory ; and the Synod which met at Boston, in 1780,
with Rev. Increase Mather in the chair, adopted the “ Savoy
Confession,”’ the distinctive features of which are stated in
these words : —

“tT, OF GOD’S ETERNAL DECREES.

“ God, from all eternity, did, by the most wise and holy
counsel of his own will, freely and unchangeably ordain what-
soever comes to pass; yet so as thereby neither is God the
auther of sin, nor is violence offered to the will of the
creature, nor is the liberty or contingency of second causes
taken away, but rather established.

« Although God knows whatsoever may or can come to
pass upon all supposed conditions; yet hath he not decreed
any thing, because he foresaw it as futnre, or that which
would come to pass, upon such conditions.

“By the decree of God, for the manifestation of his
glory, some men and angels are predestinated unto evérlast-
ing life, and others fore-ordained for everlasting death.

“These angels and men, thus predestinated and fore-
ordained, are particularly and unchangeably designated, and

19
218 COMPENDIUM OF METHODISM.

their number is so definite that it cannot be either increased
or diminished.

“Those of mankind that are predestinated unto life, God,
before the foundation of the world was laid, according to his
eternal and immutable purpose, and the secret counsel and
good pleasure of his will, hath chosen in Christ unto ever-
lasting glory, out of his mere free grace and love, without
any foresight of faith or good works, or perseverance in
either of them, or any other thing in the creature, as con-
ditions or causes nerving him thereto, and all to the praise
of his glorious grace.

““ As God hath appointed the elect unto glory, so hath he,
by the eternal and most free purpose of his will, fore-
ordained all the means thereunto. Wherefore, they who are
elected, being fallen in Adam, are redeemed by Christ, are
effectually called unto faith in Christ by his Spirit working
in due season, are justified, adopted, sanctified, and kept by
his power, through faith unto salvation. Neither are any
others redeemed by Christ, or effectually called, justified,
adopted, sanctified, and saved, but the elect only.

“ The rest of mankind God was pleased, according to the
unsearchable counsel of his own will, whereby he extendeth
or withholdeth mercy as he pleaseth, for the glory of his
sovereign power over his creatures, to pass by, and to ordain
them to dishonor and wrath for their sins, to the praise of
his glorious justice.

“The doctrine of this high mystery of predestination is
to be handled with special prudence and care, that men
attending the will of God revealed in his word, and yielding
obedience thereunto, may, from the certainty of their
effectual vocation, be assured of their eternal election. So
shall this doctrine afford matter of praise, reverence, and
SENTIMENTS DISCARDED. 219

admiration of God, and of humility, diligence, and abun-
dant consolation to all that sincerely obey the gospel.

“TI. OF THE FALL OF MAN, OF SIN, AND OF. THE PUNISH-
MENT THEREOF.

“ By this sin they, and we in them, fell from original
righteousness and communion with God, and so became dead
in sin, and wholly defiled in all the faculties and parts of the
body.

‘“‘ They being the root, and by God’s appointment stand-
ing in the room and stead of all mankind, the guilt of this sin
was infected, and corrupted nature conveyed, to all their
posterity, descending from them by ordinary generation.

“From this original corruption, whereby we are utterly
indisposed, disabled, and made opposite to all good, and
wholly inclined to all evil, do proceed all actual trans-
gressigns.

“TIT. OF FREE WILL.

“God hath endued the will of man with that natural
liberty and power of acting upon choice, that it is neither
forced, nor by any absolute necessity of nature determined,
to do good or evil.

“< Man, in his state of innocency, had freedom and power
to will and do that which was good and well pleasing to
God; but yet mutably, so that he might fall from it.

“‘ Man, by his fall into a state of sin, hath wholly lost all
ability of will to any spiritual good accompanying salvation,
so as a natural man being altogether averse from that good,
and dead in sin, is not able by his own strength to convert
himself, or to prepare himself thereunto.

« When God converts a sinner, and translates him into a
state of grace, he freeth him from his natural bondage
220 COMPENDIUM OF METHODISM.

under sin, and by his grace alone enables him freely to will
and to do that which is spiritually good; yet so as by reason
of his remaining corruption, he doth not perfectly nor only
will that which is good, but doth also will that which is evil.

‘Iv. OF EFFECTUAL CALLING.

_ All those whom God hath predestinated unto life, and
those only, he is pleased in his appointed and accepted time
effectually to call by his word and spirit out of that state of
sin and death in which they are by nature, to grace and
salvation by Jesus Christ, enlightening their minds spirit-
ually and savingly to understand the things of God, taking
away their heart of stone, and giving unto them a heart of
flesh. Renewing their wills, and by his almighty power
determining them to do that which is good, and by effectually
drawing them to Jesus Christ, yet so as they come most
freely, being made willing by his grace.

“vy, OF THE PERSEVERANCE OF THE SAINTS.

“They whom God hath accepted in his beloved, effect-
ually called and sanctified by his Spirit, can neither totally
nor finally fall away from a state of grace, but shall
certainly persevere therein to the end, and be eternally
saved. 8

“This perseverance of the saints depends not upon
their own free will, but upon the immutability of the decree
of election; upon the free and unchangeable love of God,
the Father ; upon the efficacy of the merit and intercession
of Jesus Christ, and union with him; the oath of God, the
abiding of his Spirit, and the seed of God within them, and
the nature of the covenant of grace; from all which ariseth
the certainty and infallibility thereof.”
SENTIMENTS DISCARDED. 221

This creed, with the form of discipline adopted at Cam-
bridge, was presented to the general court the same month,
and printed by that body for the benefit of the churches in
Massachusetts and Plymouth colonies. The churches of
Connecticut had been subject to the Cambridge platform,
also, which they helped to adopt; but, following in the steps
of Massachusetts, they sighed for a change, which was
effected by the synod that met at Saybrook, in May, 1708,
and formed the “ Saybrook platform.” This body agreed
to the Boston Confession, and recommended it to the Gene-
ral Assembly for their adoption. Thus, Massachusetts and
Connecticut were united on the foregoing basis, and thus
they remain to this day, having never repealed or altered,
to our knowledge, a single particular of their published faith.
Individuals, however, have seen the difficulties of the sys-
tem, and-attempted various modifications not known to the
original framers ; but, tenaciously holding to its essential fea-
tures, have been like one beating the air. No modification
of a falsehood can convert it into a truth; nor is it possible
for any explanation, however sagaciously contrived, to justify
what is radically and inherently wrong. Dr. Edwards’
ingenious discovery of governing men by. motives, relieves
the system only in appearance. It attributes the damning
power to irresistible motives, and thus only removes the im-
mediate cause one step further from the primary and efficient
cause, which Calvinists recognize to be God himself. Yet
his learned and logical reasoning, on a false premises, had the
effect to quiet many who were unable to detect its fallacy,
and keep them along in the profession of doctrines they
could not prove, and did not believe.

The same may be said of the system of Dr. Samuel
Hopkins, of Newport, R. I. It came, indeed, in fearful
conflict with the Boston Confession in several particulars ;

19*
222 COMPENDIUM OF METHODISM.

but it maintained the offensive points of that Confession on
other grounds. Of what avail is it to the sinner that the
atonement of Christ is universal, if there are no promises
of grace to the unregenerate, or if none have moral power
to repent, and God will give that power to none but the
elect? Yet his theory was highly serviceable to the cause
of truth in one respect. Coming from a strong Calvinist, and
declaring in several particulars what the Confession positively
denied, it suggested the thought that nether might be true,
and aroused investigation, where all before was settled.
Many embraced the new system, and many denounced it as
an innovation not to be tolerated. The pulpit and the press
were taxed to their utmost capacity on both sides. The old
party avowed that God is not the author of sin; the new,
that he is. The Confessionists claim that the atonement was
limited to the elect; the others, that it was made for all.
While the clergy were trying their strength on these and
kindred topics, the people took the liberty to think for them-
selves, and had the courage to renounce the Calvinian sys-
tem, under all its modifications ; some to adopt a system more
agreeable to the Scriptures and universal conviction; and
others to plunge into the errors of Socinians and Univer-
salists.

Another improvement was subsequently attempted by Dr.
Taylor of New Haven, who prepared a sort of hash of the
different theories before mentioned, and seasoned it with
various borrowed errors, adapted to suit the popular taste.
The denial of natural depravity, as commonly held, and the
assumption of natural ability in man to serve God, and even
convert himself, figured largely in his system. Still he held
fast to many of his old opinions, which seemed, after all, to
be paramount. And thus it has ever been, as before hinted.
The object has seemed to be, not to reform their creed, but
SENTIMENTS DISCARDED. 223

to conceal its offensive features, or contrive some apology for
them. Calvinism is still the peculiar element of all the
modifications named. They are only new editions of the
same thing, under different titles and in different styles of
binding. Like opium, in certain medical practice, it is an
essential ingredient in most compounds, however labelled.
The lamented Dr. Fisk classifies Calvinists as follows : —

“The present advocates of predestination and particular
election may be divided into four classes. 1. The Old
School Calvinists. 2. Hopkinsians. 3. Reformed Hopkin-
sians. 4. Advocates of New Divinity. By Reformed
Hopkinsians, I mean those who have left out of their creed
Dr. Hopkins’ doctrine of disinterested benevolence, divine
efficiency in producing sin, &c., yet hold to a general atone-
ment, natural ability, &c. These, doubtless, constitute the
largest division of the class in New England. Next, as
to numbers, the New School; then Hopkinsians; and last,
the Old School.”

The Calvinistic Baptists throughout the country, with
some minor sects of Baptists, rank with moderate Calvinists,
though many take stronger ground. The Presbyterians of
the south and west, of the different schools, are much more
rigid. They assert election and reprobation, with other
associate sentiments, in the strongest manner, in their confes-
sion of faith, and, at times, in their public discourses. But,
in common with all other sects of Calvinists, they have found
it necessary to exhibit their peculiarities with great caution.
The people do not generally believe them; and had they
continued to speak out as they spake formerly, on the sub-
jects of election, reprobation, the damnation of infants,
and some other points, it is probable that they would have
existed now only in history.

This whole family of errors we uniformly and most heartily
224 COMPENDIUM OF METHODISM.

reject, as a dangerous and miserable combination, suggested
by Augustine, but systematized and embodied into a form of
theology by John Calvin, in the sixteenth century. And we
rejoice that, though some still cleave to these views theoreti-
cally, they have so far varied their policy, as to pass them in
silence, or conceal them under Arminian phraseology. Itis
to this circumstance that Calvinistic denominations owe their
success. The very sentiments they disown in theory, are their
life. If they must retain their heretical fancies, we admire
their wisdom in letting them sleep in the Boston Confession,
and other formularies, or in clothing them in the Scriptural
drapery of Arminianism. We think it better, however, to
renounce them toto celo, —to erase them from all the old
formularies, creeds, and covenants, and come back to the
simplicity of Christ.
CHAPTER III.

PREDESTINATION.

Our objections to the Calvinistic view of predestinatior
are numerous, a few of which we will enumerate.

1. It renders all preaching vain. The'elect do not need
it, their salvation being secured on other grounds. It is use-
less to the reprobate, for he cannot possibly be saved. So
that, in reference to both, our preaching is vain, and their
hearing is also vain.

2. It directly tends to destroy all religion. We do not
say none who hold it are religious. Many of them are
better than their creeds would indicate. But, assuming
that every man is elected or reprobated, from eternity, and
cannot alter his destiny, it wholly takes away those first
motives to follow after it so frequently proposed in the
Scriptures, — the hope of future reward and fear of punish-
ment, the hope of heaven and the fear of hell. That these
“shall go away into everlasting punishment,’ and these
‘“‘into life eternal,’”’ is no motive to him to struggle for life,
who believes his lot is cast already. His destiny is fixed,
and he cannot alter it; why, therefore, should he try?
“But he don’t know what it is!”? True; but that alters
not the case; he believes it is unalterably determined, and
‘what is the use ?”

3. It naturally begets a feeling of asperity towards those

225
226 COMPENDIUM OF METHODISM.

who need the largest sympathy. All sincere worshippers
philosophically become assimilated to the character of the
being they worship. To contemplate a God who, out of his
own will, and merely because it was his own good pleasure
to do so, has created myriads of human beings for the
express purpose of tormenting them eternally, and who will
give no other explanation of his conduct, but silences all
inquiry by exclaiming, ‘“‘ Who art thou that repliest against
God? shall the thing formed say to him that formed it,
why hast thou made me thus?” can but produce the most
unloyely tempers toward those we regard to be the objects
of his wrath. The historian who seeks to account for the
fate of Servetus, and the severity often experienced by the
Arminians, and other reputed or real heretics, at the
hand of ultra-Calvinists, need look no farther. One who
regards himself as the favorite of such a Being, may infer,
without logical extravagance, that he is doing him commend-
able service in torturing those he supposes Him to have
hated from everlasting. Many Calvinists have never
suffered themselves to fall into this delusion; but this does
not invalidate our objection. The tendency of the doctrine
is, nevertheless, just what we have asserted, but has been
counteracted by other and better principles.

4. It is also calculated to engender enmity toward the
Creator. ‘‘The carnal mind,’ we know, “is enmity
against God,’ independent of any such consideration; but
it sees, and often feels, the injustice of it under correct
views of his benignity toward his creatures. In the belief
of this sentiment, one who considers himself a reprobate, not
only feels the enmity naturally arising from his unlikeness to
God, but all the revenge incident to unmerited and unmiti-
gated injury and injustice, and feels that it is deserved.
Nor does it admit of the best of feelings in the elect. Im-
PREDESTINATION. 227

partial justice disallows of our esteeming a benefactor whom
we know to be unkind and cruel to others. It would seem,
therefore, that none but the most conceited and selfish of
beings could enjoy election, associated, as it necessarily is,
with the idea that a vast majority of mankind were made
vessels of wrath, and doomed to perdition by mere sove-
reign caprice.

5. This doctrine directly tends to destroy our zeal for
good works. First, as it naturally destroys our love for
those whom God hates without reason; and, secondly, as it
extinguishes all hope of saving them. Is it said, “‘we do
not know who the reprobates are,” we reply, but if you
believe that every one’s doom is fixed, why trouble yourself
about them ?

6. It also tends to destroy the Christian revelation. The
enemies of religion claim that revelation is not necessary ;
and are they not right on this hypothesis? God’s decree
is sufficient to save the elect without it, and to damn the
reprobate in spite of it.

It tends to overthrow revelation, also, by making it contra-
dict itself. For it makes parts of it plainly to contradict
other parts, and even its whole scope and design. God says
in his word, as if to vindicate himself against this aspersion,
“J have no pleasure in the death of him that dieth,”’ that
“He is not willing that any should perish,” but that “ all
ahould come to repentance.” This Calvinists deny, and
avow that of his own good pleasure he created some men for
everlasting death. Thus they make the decree of predesti-
nation the cause of the sinner’s ruin, whereas the Bible
attributes it to himself, in rejecting the counsel of God, and
refusing to come to Christ. “‘ Because I have called, and
ye refused, [saith the Lord ;] I have stretched out my hand,
228 COMPENDIUM OF METHODISM.

and no man regarded ; I also will laugh at your calamity ,
I will mock when your fear cometh ?”

7. It contradicts the counsels of God in reference to the
atonement. The Scriptures teach us that “ God sent his
Son into the world, that the world through him might be-
lieve ;”’ that Jesus “‘ gave himself a ransom for all;” that
** God so loved the world that he gave his only begotten Son,
that whosoever believeth on him might not perish, but have
everlasting life.’’ But this doctrine teaches us that it is not
so; God never loved the world, that he gave his Son to die
only for the elect, and that he did not come to save any
other.

8. It discards the judgment, or, what is still worse, repre-
sents it as a solemn farce. The doctrine of the Bible is,
that God will ‘‘judge the world in righteousness,” that then
“ every ore shall receive according to the deeds done in the
body.’ We are premonished that the Judge will say to the
wicked, ‘‘ Depart, ye cursed ; for I was an hungered, and ye
gave me no meat; I was thirsty, and ye gave me no drink;
a stranger, and ye took me notin; I was naked, and ye
clothed me not; sick, and in prison, and ye visited me not.”
Thus attributing the rejection of the poor wretches to
their own fault; whereas, according to Calvinism, it is
attributable solely to a decree of reprobation, lying back of
their existence, even, determining not only their destiny, but
the very circumstances to which it is to be falsely charged.
Now, if this be so, why will they be speechless? For no
other reason, certainly, than that they are deceived, in
being made to feel themselves guilty for answering the
exact ends of their creation, and fulfilling the decree of
their Maker.

The deception, it would seem, is to be carried out on
PREDESTINATION. . 229

the other side, also. For the elect are to be rewarded,
whereas they will be no more entitled to reward than the
wicked are deserving of punishment. This doctrine, there-
fore, represents the Bible as a complicated lie, and the
divine government as asystem of fraud and legerdemain.
For there can be no reward or punishment, as there can be
no virtue or vice, properly speaking, where there is no moral
freedom. And there can be no moral freedom where every
thing is bound by an almighty decree.

9. It impeaches the goodness of God. Revelation
teaches us that he is love— that his love reaches even to
the ‘evil and the unthankful,’’ — “‘ to every man,— and his
mercy is over all his works.”

But how can it be said that he is good to reprobates, the
victims of his eternal hatred, whom he “ passes by,” and
leaves in blindness and corruption, that they may be damned?
Does he give them food? It is but to fatten them for the
slaughter. Are they endowed with personal excellencies ?
It is to heap coals of fire upon their heads. Is it said, he
gives them grace, too? We ask, what grace? Notsaving
grace. That is only for the elect. Not grace to convert
them, but merely to convince ; not to deprive them of sin,
but of excuse ; not to make them feel happy, but guilty ;
not to remove an evil conscience, but to increase its power
of tormenting. Is it not damning grace? What else can
it be? It never has saved a soul, and we are told it never
will save one. And yet, it is made the basis of guilt and
punishment.

10. But this is not its worst feature; it is full of blas-
phemy. We say it with profound regret; but the truth de-
mands it. It represents ‘“‘ Jesus Christ, the righteous,” as
a hypocrite, a deceiver of the people. For it cannot be de-
nied, that he every where spoke as if he were willing that

20
230 COMPENDIUM OF METHODISM.

all men should be saved. But this doctrine represents him
as not willing that they should be saved —as mocking the
helpless victims of eternal wrath, by offering them what he
never intended to bestow. It represents him as saying one
thing and meaning another, as pretending to love which he
had not, and weeping “ crocodile’s tears”’ over Jerusalem,
under pretence of grief at their impenitence, when he had
determined that they should be just so impenitent, and be
damned, before they were born, and raised them up for that
very purpose.

And as it honors the Son, so it honors the Father. It de-
stroys all his attributes at once; it overturns his justice,
mercy, and truth, at a stroke. Yea, it represents the most
holy God as worse than the devil, as more false, more cruel,
and unjust. More false, because the devil, har as he is,
hath never said “ he willeth all men to be saved;”’ more
cruel and unjust, because the devil cannot, if he would, be
guilty of creating millions of souls for everlasting fire, or
dooming them to its flames for not exercising powers they
never possessed, and that he will not bestow.

But it may be said there are certain passages of Scripture
that indicate this doctrine, and cannot be explained without
admitting it. This we deny. But if it were so, it would
be better to say that they have no meaning, than that they
mean this. They cannot mean that the God of truth is a
diar, or that he is unjust, or that he is not love, or that his
mercy is not over all his works. To say of different passa-
ges, we do not know what they mean, is safe; but to con-
strue them so as to contradict many other passages which
are plain and easy to be understood, and thus array the
Bible against itself, and implicate its divine author in purpo-
ses he unequivocally disclaims, is impious.

We object to this doctrine, finally, that God has decreed a
PREDESTINATION. 231

very different thing, even this: ‘I willset before the sons of
men life and death, blessing and cursing. He that believeth
shall be saved, but he that believeth not shall be damned.”
This decree stands fast as the moon, and as the faithful wit-
nesses in heaven. And it affords high encouragement to
effort. Itis worthy of God. It is consistent with every
attribute of his nature; it corresponds with the whole scope
of revelation, as well as with all its parts, with the dictates of
conscience and the Spirit of God. Thus Moses, in the name
of God, cried: ‘I call heaven and earth to record against
you this day, that I have set before you life and death, bless-
ing and cursing; therefore choose life, that thou and thy
seed may live.” And Jesus said, “If any man thirst, let
him come unto me and drink.” And St. Paul, “‘ God com-
mandeth all men every where to repent.” St. James
wrote, “If any of you lack wisdom, let him ask of God,
who giveth to all men liberally, and upbraideth not; and it
shall be given him.”’ St. Peter avers, “ The Lord is not
willing that any should perish, but that all should come to
repentance.” Is not this enough? What could he have
said or done more? He denies the charge Calvinism pre-
fers. “ As I live, saith the Lord God, I have no pleasure
in the death of the wicked. Turn ye, turn ye from your
evil ways, for why will ye die, O, house of Israel?” ‘ Turn
yourselves and live.” “Repent and turn from all your
transgressions; so iniquity shall not be your ruin.” — See
Wesley on Predestination.

But some will ask, ‘“‘ Did not God foreknow who would
reject the gospel, and be lost?” We presume he did.
“ But how could he know it, if he had not decreed they should
do so?’’ We answer, just as he is wise without study or
learning, — good, without reform. We depend, for our
knowledge of what shall occur in the future, upon our pur-
232 COMPENDIUM OF METHODISM.

poses, and the calculation of the chances; but knowledge
with God is an attribute, no more dependent upon his
decree than is his holiness. His foreknowledge, therefore,
can have no more influence in causing the sinner’s impeni-
tence and ruin than our after knowledge. Those who suppose
foreknowledge and decree imply the same thing, greatly
err. Knowledge with God is an attribute by which he sees
future events; his decree is an act, by which he determines
certain events shall occur. To assume that his know-
ledge is derived from his decree, implies that there was
a period when he was ignorant ; for a decree being an
act, cannot have existed from all eternity ; but must
have been put forth at some definite time, previous to
which, on this assumption, God must have been ignorant
of the thing he decreed.

To foresee an event does not cause it to take place. I
foresee, for example, that a certain ship will run upon the
breakers and be lost, because I observe her position and un-
derstand the deception that pervades her commandeyr’s mind ;
but my knowing it, has no influence upon the winds and tides,
nor does it cause the deception of the commander, or the
wreck to which it leads. As God foreknows the sinner’s
conduct, and destiny, so he foreknew it was unnecessary.
He knew that the same being who rejected the offers of
mercy and perished, might have made himself a different
destiny. He had the same beneficent God, the same Jesus,
the same atonement, the same Holy Spirit, the same divine
call; but he rejected them and ran the terrible risk of losing
his soul. This doctrine finds no apology in foreknowledge.
Seeing what course men would choose, and what end they
would make, one thousand or ten thousand years before they
were born, no more caused them to take that course than
seeing the same things ten thousand years afterward.
PREDESTINATION. 233

To evade these objections some claim to hold election only.
They say God saw that all had fallen and become polluted,
and determined that he “ would have a seed to serve him,”
and, therefore, elected some, only passing by others. But
this does not help the case. For God to pass by one of the
fallen sons of Adam, and withhold from him his enlighten-
ing, softening, and subduing Spirit and grace, is tantamount
to the most positive decree of damnation. Let a mother
pass by her nursing child for a week, and she will destroy it
as effectually as if she were to cast it into the deep. To
give men existence, with their natural tendencies, and then
pass them by, withholding the grace necessary to their sal-
vation, amounts to the same as dooming them by an irrever-
sible decree.

To escape this consequence, certain divines have invented
what they are pleased to call “natural ability.” Under
the old system, man has no ability whatever to repent and
obey God, until he is converted. He cannot repent, even
with “common grace.” But the new system teaches us
that he can do so of his own natural strength, without grace,
and deserves to perish if he neglects it. It is assumed that
he can convert himself, wake himself up, and love God witha
pure heart fervently. Thus error plunges from one extreme
to another in quick succession. But these same divines
concede that no one ever did thus repent, and they have no
hope that one ever will doit. So that, after all, natural
ability amounts to just nothing to the purpose, and is, there-
fore, no ground of justification to the God of all grace in
passing men by. Still, it is often repeated, ‘men might
repent if they would,” — “all may come if they will,” &¢.
But this does not relieve the case, so long as the sinner can-
not will to come without special grace, which the elect only

receive.
20*
234 COMPENDIUM OF METHODISM.

It is also reiterated, in justification of the doctrine, “‘ God
might justly have passed by all men.” But where is that
written ? We do not find it in the sacred records; nor is it
true. We admit, with Mr. Fletcher, “that after Adam
fell, and his posterity in him, God might justly have passed
them all by, without sending his Son to be a Saviour for
any one.” ‘God might justly have sent them, and us in
their loins, into the pit of destruction.” But “the great
flaw consists in confounding our seminal state with our per-
sonal state; and in concluding that what would have been
just when we were in our seminal state, in the loins of
Adam, must also be just in our personal state, now we are
out of his loms.”’ “Is it not contrary to all equity to punish
a sin seminally and unknowingly committed, with an eter-
nal punishment, personally and knowingly endured? For
illustration: I have committed a horrible murder; I am
condemned to be burned alive for it; my sentence is just;
having personally and consciously sinned without necessity, I
deserve to be personally and consciously tormented. The
judge may, then, without cruelty, condemn every part of
me to the flames; and the unbegotten posterity in my loins
may justly burn with me and in me; for with me and in me
it has sinned as a part of myself. Nor is it a great misfor-
tune for my posterity to be thus punished; because it has as
little knowledge and feeling of my punishment as of my
crime. But suppose the judge, after reprieving me, divided
and multiplied me into ten thousand parts ; suppose, again,
that each of these parts necessarily grew up into a man or
woman, would it be reasonable in him to say to seven or
eight hundred of those men and women, ‘ You are all semi-
nally guilty of the murder committed by the man whom I
reprieved, and from whose loins I have extracted you, and
therefore my mercy passes you by, and my justice abso-
PREDESTINATION. 285

lutely reprobates your persons, [and leaves you without
grace, so that you will personally and unavoidably commit
murder, as did the being from whom you sprung, for which
T shall punish you as he deserved ?’] Who does not see
the injustice and cruelty of such treatment? But if the
persons, whom I suppose extracted from me, are reprieved
as well as myself, — if we are all put together in remediable
circumstances, where sin indeed abounds, but where grace
abounds much more, — who does not see that upon the per-
sonal commission of avoidable, voluntary murder, [and much
more upon the personal refusal of a pardon sincerely
offered upon reasonable conditions,] my posterity may be
condemned to the flames as justly as myself?”’ Upon these
grounds, we admit, God might have given us up long ago,
because we have had and abused the grace that reprobates
are said never to receive.

But this supposition of what God might justly have done,
implies that his justice may be separated from his other at-
tributes, particularly his mercy. This, however, never was
done; nor can it be. His attributes are inseparably joined ;
they cannot be divided without destroying the Godhead.
To say, therefore, that he might have passed by all men, is
to say that he might not have been God. It belongs to the
same class of unmeaning assertions with that just now con-
sidered in regard to sinners, viz., they might repent if they
would, that is, if they were not sinners, or were altogether
different characters from what they really are.
CHAPTER IV.
FREE GRACE AND FREE WILL.

THE term grace is employed in the Scriptures to mark
different objects. We use it here to designate all those dis-
positions, acts, and influences, of the Creator, which were
necessary to endow, and place our first parents after their
fall, and all their progeny, in a condition so far to believe
and obey God as to obtain everlasting life. This, of course,
embraces a power to will, no less than to perceive and do.
We speak of this grace as free, to indicate that it is not
purchased by man, but bestowed by the mere goodness of
God ; and that, upon all the sons and daughters of Adam,
in opposition to Pelagianism on the one hand, and Calvinism
on the other. That it is free, in the first sense, is obvious
from the fact that the constitution under which the human
family was organized, made no provision for pardon in case
of transgression, nor for any thing else but death. “In the
day thou eatest thereof thou shalt surely die.” As a trans-
gressor, therefore, man had no just claim upon his Maker
for aught but death. Nor was it in his power to create any
other claim. Hence, all man receives better than this is by
mere grace or favor.

That it is free in the other sense — free for the whole
race —is clearly proved from our remarks on predestination
in the last chapter. We shall, therefore, treat the subject

236
FREE GRACE AND FREE WILL. 237

here with great brevity, referring only to a few particulars
not before mentioned.

We argue that this grace is equally free for all, from the
divine character. God is good. But this is not a sufficient
reason why he should not punish the guilty, because he is
just as well as good. But is it not an infinite reason why
he should not punish the innocent? Why he should not
make sentient beings, and place them in circumstances
necessitating them to sin, and then punish them with ever-
lasting destruction for their sims? Why, if in his wisdom
he determined to suspend the penalty of the violated law,
and suffer the first pair to propagate their species, he should
furnish them the needful help to work out their salvation ?

It is agreed by predestinarians that his goodness did pro-
vide for a part of mankind, and that grace is so richly
bestowed on them, they cannot avoid being saved — they
will be “made willing,’ and “brought in.’ Can any
mortal give a good reason why that same goodness did not
provide for the others, also? Were they any worse than the
chosen ones? There was no difference. Why, then,
should God love and endow them so richly, and do nothing
effectively for others? Is it said that it was to display his
justice? That was to be displayed in the atonement; and
besides, it is not a display of justice, but of the most horrid
injustice the human mind ever conceived. Hence, to
believe in such limitation of divine grace, we must believe
that God’s goodness is not “ over all his works,” that he is
a capricious “respecter of persons,” or was incapable of
doing for all what was necessary to place them in a saly-
able condition.

The freeness of this grace is equally obvious from the
Scriptures in regard to it. The first promise of redemption,
‘the seed of the woman shall bruise the serpent’s head,”
238 COMPENDIUM OF METHODISM.

conveys ino intimation of restriction. Nor, indeed, does any
other announcement of revelation. Christ was given to the
“world” —“ appeared to put away sin by the sacrifice of
himself” —“ died, the just for the unjust’ — “is the propi-
tiation for the sins of the whole world’? — invites all to
come to him, sends forth his ministers to “‘ preach the gospel
to every creature ’’ — justifies the “ ungodly’? — and is the
“ Saviour of all men, especially of those who believe.” Is
it possible that only a small part of mankind are embraced
in these provisions? The gospel, then, is a We, and its min-
isters teachers of falsehood, and the Spirit a deceiver and
tormenter of reprobates by false encouragements and alarms
“before the time.” But this is not the case. Let God be
true, whatever becomes of human theories. ‘ God is love.”
He loved all mankind, and provided for their salvation. All
may come, whether they will or not. The way is open ;
the Spirit is gone forth; the light that has come into the
world “lighteth every man ;”’ and there is nothing in God,
nothing in his election or reprobation, nothing in the sinner’s
infirmities of intellect, heart, or will, to make it impossible
for him to come to Christ and be saved. No, nothing.
For, “the grace of God that bringeth salvation, hath ap-
peared unto all men, teaching us that, denying ungodliness
and worldly lusts, we should live soberly, righteously, and
godly, in this present world.”

One of the first and unconditional results of this grace
was the endowment of man with free will, that is, to refuse
the wrong and choose the right. ‘That Adam possessed this
in his primeval state, is evident from the provisions of the
government under which he was placed. Without it he
would not have been a proper subject of moral government.
But the effect of his disobedience divested him of it, and
left him free to evil only, that is, a slave to the devil.
FREE GRACE AND FREE WILL. 239,

Hence, we say with the Church of England, in our eighth
article: ‘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 pre-
venting us, that we may have a good will, and working with
us when we have that good will.” It is when we speak of
him as destitute of this grace that we say he is totally de-
praved, “very far gone from original righteousness, and of
his [fallen] nature inclined to evil, and that continually.”
But by the light that “lighteth every man,” and the “ grace
of God which hath appeared unto all men,” he is redeemed
from this low estate, and invested with such a measure of
moral power as to be able to resist his evil propensities,
“ forsake his way, and return unto the Lord who will have
mercy on him.” This is freedom in the only proper sense.
It is that attribute in man, which constitutes him a fit sub-
ject of rewards and punishments. It is that, too, which
invests the commands, expostulations, promises, and other
appliances of the gospel, with interest and solemnity. That
which lies at the foundation of all our hopes and fears —
the grand stimulants of effort; and without which the
human family would be completely unmanned.

Thus, “ Free Grace and Free Will”? constitute the two
grand pillars of Wesleyan theology. ‘The first enables us to
draw near to God “in the full assurance of hope,” believing
that with him “all things are ready, that there is nothing
wanting on his part to save every man;” the last encour-
ages us to “‘ preach the word; be instant in season, out of
season ; reprove, rebuke, exhort, with all long-suffering and
doctrine,’ believing that man, by the grace of God, is able.
to choose “that good part” which shall never be taken
240 COMPENDIUM OF METHODISM.

from him. The one guards us against the Pharisaic notion
of salvation by works, the other against the Calvinian heresy
of salvation without works. Together they explain and
justify “the ways of God with man,” and convict the
condemned sinner of destroying himself.

Those who assert that these principles detract from the
glory of God, must have strange views of the nature of that
glory. God’s intrinsic glory is infinite and unchangeable.
His declarative glory, or the honor he receives among men,
is most promoted when his character and government are
most correctly represented. Whether partial grace and
reprobating hatred, are more honorable to him than free grace
and free will, every one must judge for himself. We think
there is greater honor in making a free agent, and endowing
him with selfdetermining power, than in making a mere
machine, which acts only as impelled by a foreign force.
And can any one doubt that, since God made men capable
of the highest pleasure, there is more glory in giving
them all an opportunity to enjoy it, than in dooming a part
to sin and everlasting pain? According to our theory, God
is good, and gives every man his Spirit, and an opportunity
to work out his salvation ; is grieved when he will not do so;
and casts him off as the last resort. According to the
partial grace and bound will notion, he cast off many before
they were born; indeed, made them for this very purpose.
However such conduct may glorify God, any thing anal-
agous to it in an earthly monarch would expose him to uni-
versal execration.

The doctrines of free grace and free will are equally con-
sistent with the sovereignty of God. Our Calvinistic friends
talk about sovereignty as though it were the same as fatality,
and entirely independent of the divine attributes; whereas
it results from these attributes, and is strictly governed
FREE GRACE AND FREE WILL. 241 +

in its operations by them. Because God is a great king,
it does not follow that he has not made all men free
agents, and made it possible for them to be saved. It was
his sovereignty that enabled him to do this very thing. He
had an undoubted right to make men free agents, and
endow them with grace to serve him, and with power to dis-
obey him, and expose themselves to everlasting banishment.
And, so far as we can see, this was perfectly consistent with
his goodness. To suppose that he would take any measure
in regard to the eternal states of men, merely because he is
almighty, irrespective of his moral attributes, is as absurd
as to suppose that he will save all free agents, irrespective
of their conduct, merely because he is merciful.

Mr. Wesley remarks, ‘‘ Whenever God, as a governor,
acts as a rewarder or punisher, he no longer acts as a mere
sovereign, by his own sole will and pleasure; but as an
impartial judge, guided in all things by invariable justice.
Yet it is true that in some cases mercy rejoices over justice ;
although severity never does. God may reward more, but
he will never punish more, than strict justice requires. It
will be allowed that God acts as a sovereign in convincing
some souls of sin; arresting them in their mad career by
his resistless power. There may likewise be many irresist-
ible touches during the course of our Christian warfare.
But still, as St. Paul might have been obedient or ‘ disobe-
dient to the heavenly vision,’ so every individual may, after
all that God has done, either improve his grace, or make it
of no effect.

“‘ Whatever, therefore, it hath pleased God to do, of his
sovereign pleasure, as Creator of heaven and earth, and
whatever his mercy may do on particular occasions, the
general rule stands firm as the pillars of heaven. ‘The
Judge of all the earth will do right.’ He will punish no man

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242 COMPENDIUM OF METHODISM.

for doing any thing which he could not possibly avoid;
neither for omitting any thing which he could not possibly
do. Every punishment supposes the offender might have
avoided the offence for which he is punished; otherwise, to
punish him would be palpably unjust and inconsistent with
the character of God our governor.”

These .are eternal truths, which commend themsclves to
every man’s judgment and conscience, and form the basis
of all equitable government. So far from their impeaching
the divine sovereignty, they defend and hold it in harmony
with all the other attributes which belong to the Deity.
They honor the author of all good, exalt man to his proper
rank in the scale of being, reconcile the Scriptures with
themselves, and at the same time avoid the errors of Calvin-
ists and Universalists on the one hand, and of Pelagians on
the other.

Says Mr. Fletcher, in his able discussion with the Antino-
mians, “ Impartially read any one book in the Bible, and
you will find that it establishes the truth of the two follow-
ing propositions : —

“¢1. God hath freely done great things for man; and
the still greater things which he freely does for believers,
and the mercy with which he daily crowns them, justly
entitle him to all the honor of their salvation ; so far as that
honor is worthy of the Primitive Parent of good, and first
cause of all our blessings.

“«¢ 2. He wisely looks for some returns from man; and
the little things which obstinate unbelievers refuse to do,
and which God’s preventing grace gives them ability to per-
form, justly entitle them to all the shame of their damnation.
Therefore, although their temporal misery is originally from
Adam ; yet their eternal ruin is originally from themselves,’

“‘ The first of these propositions extols God’s mercy, and
FREE GRACE AND FREE WILL. 243

the second clears his justice ; while both together display his
truth and holiness. According to the doctrine of free grace,
Christ is a compassionate Saviour; according to that of free
will, he is a righteous Judge. By the first, his rewards are
gracious ; by the second, his punishments are just. By the
first, the mouths of the blessed in heaven are opened to sing
deserved hallelujahs to God and the Lamb; and by the
second, the mouths of the damned in hell are kept from
uttering deserved blasphemies against God and his Christ.
According to the first, God remains the genuine Parent of
good; and according to the second, devils and apostate men
are still the genuine authors of evil. If you explode the
first of these propositions, you admit Pharisaic dotages, and
selfexalting pride; if you reject the second, you set up
Antinomian delusions, and voluntary humility. But if you
receive them both, you consistently hold the Scriptural
doctrines of faith and works, free grace and free will,
divine merey and divine justice, the sinner’s impotence
and a saint’s faithfulness.” — Checks to Antinomianism,
vol. 3, p. 88.

Hence, those who accuse us of denying the grace of
God, and holding to salvation by the merit of works, greatly
err. We teach that man is “ totally depraved” by the fall,
and owes all he is now better than that to enlightening and
preventing grace. If we assure men that they can repent,
and turn to God, that God will accept and save them upon
their doing so, it is because we believe them already pos-
sessed of a measure of grace sufficient for the undertaking.
We have no idea that they have any “natural ability’ to
choose, or to do their duty in any proper sense; but we do
believe that “where sin abounded, grace did much more
abound,” “that grace might reign through righteousness
unto eternal life by Jesus Christ our Lord.” Therefore,
2d4 COMPENDIUM OF METHODISM.

they can attend to the word, break off from their sins, and
believe unto the saving of their souls. And this is what the
apostle means by working out our “salvation with fear and
trembling.” But still, he is not chargeable with Pelagian-
ism, so long as he holds that God worketh in us the power
both to “will and to do of his own good pleasure.”’

The state of the case, then, is this: the power to act is
of God’s free grace, and it is sooner or later given to every
man; the exercise of that power is of man. Bestowing
this, God commands, ‘‘ choose life that ye may live,” ‘seek
the Lord while he may be found;”’ but man so “rejects
the counsel of God against himself’? as to deserve to be
cast off for ever. Can any thing be more reasonable? If
the Scriptures teach any thing different from this, we have
been deceived, and are entirely ignorant, both of their
import and their object. This view of the subject explodes
the idea of universal election, based upon the general
doctrine of Predestination; the “horrible decree’’ of Cal-
vinian reprobation, the Pharisaic notion of salvation by the
merit of works, and the fancy that all will be finally par-
doned and saved. And yet, like other simple Scriptural
truths, many overlook it altogether, or attempt to patch it up
with their own dogmas, to suit the popular taste. But it
will stand fast till heaven and earth pass away.
CHAPTER V.

THE NEW BIRTH, WITH ITS MEANS AND MANIFESTATIONS.

Iw tracing the work of grace upon the heart, no one can
fail to observe that its operations vary under different cir-
cumstances. Where it is least perceptible, close investiga-
tion will detect its presence, and where most obvious, free
will may be observed with equal distinctness. In general,
however, its first impulses prove ineffectual in bringing sin-
ners to repentance. Though often painful in its convictions,
it only elicits a resolve to reform, accompanied, it may be,
by an occasional prayer and transient improvement. So
that, instead of resulting in conversion, it hardens, and
creates the necessity for more powerful appeals. It is
astonishing to see into what a state of moral insensibility the
sinner plunges, and how entirely dependent he is on the
Spirit of God for that sensitiveness which is necessary to
repentance.

According to the Scriptures, people in this condition are
“dead in trespasses and sins,” in the “ bondage of corrup-
tion,” “under the law of sin and death.” They perceive
neither the divine claims nor their own deficiencies. They
often fancy themselves “ rich, and increased with goods, and
in need of nothing; and know not that they are wretched,
and miserable, and poor, and blind, and naked.” Not uns
frequently do they congratulate ene their morality

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246 COMPENDIUM OF METHODISM.

and even piety, and thank God they are not “like other
men ;”’ and dream of obtaining heaven by the merit of works.
Or, sinking into vice, too palpable and flagrant to admit of
so gross a deception, they talk of the mercy of God as
sufficient security for eternal life, and vainly hope to be
saved, till aroused to see themselves in their true character.

The means by which people are awakened are various.
Tn a thousand cases, no two, perhaps, would be found exactly
alike ; and yet in all important points they might not be dis-
tinguished. In one, a word of pious conversation was effect-
ual; in another, a powerful sermon, or prayer, or the read-
ing of a good book, or some alarming providence. But
whatever the occasion, the mind is drawn toward God, to
contemplate religious things, and to use more or less means
to obtain the pardon of sin, and the renewing of the Holy
Spirit. a

“* By some awful providence,” says Mr. Wesley, “ or by
his word applied with the demonstration of the Spirit, God
touches the heart of him that lay asleep in darkness, and in
the shadow of death. He is terribly shaken out of his
sleep, and awakes into a consciousness of his danger. Per
haps in a moment, perhaps by degrees, the eyes of his un-
derstanding are opened, and now first (the veil being in part
removed) discern the real state he is in. Horrid light breaks
in upon his soul; such light as may be conceived to glow
from the bottomless pit. He at last sees the loving, the
merciful God, is also a ‘ consuming fire ;’ that he is a just
God and a terrible, rendering to every man according to his
works, entering into judgment with the ungodly for every
idle word, yea, and for the imaginations of the heart. * * *

‘“‘ The inward, spiritual meaning of the law now begins te
glare upon him. He perceives ‘the commandment is ex-
ceeding broad,’ and there is ‘nothing hid from the light
THE NEW BIRTH. 247

thereof.’ He is convinced that every part of it relates, not
barely to outward sin or obedience, but to what passes in
the secret recesses of the soul, which no eye but God’s can
penetwate. If he now hears, ‘Thou shalt not kill,’ God
speaks in thunder, ‘He that hateth his brother is a mur-
derer.’ And thus in every point he feels the word of God
‘quick and powerful, sharper than a two edged sword.’ It
‘pierces even to the dividing asunder of soul and spirit, the
joints and marrow.’ And so much the more, because he is
conscious to himself of having neglected so great salvation ;
of having ‘trodden under foot the Son of God,’ who would
have saved him from his sins.

“‘ He now sees himself naked, stripped of all the fig leaves
which he had sewed together, of all his poor pretences to
religion or virtue, and his wretched excuses for sinning
against God. His heart is bare, and he sees it is all sin,
deceitful above all things, desperately wicked. He feels
that he deserves to be cast into hell. Here ends his pleas-
ing dream, his delusive rest, his false peace, his vain security.
His joy now vanishes as a cloud; pleasures once loved
delight no more. With St. Paul he can say: ‘I was alive
without the law once;’ I had much life, wisdom, strength,
and virtue, so I thought; ‘but when the commandment
came, sin revived, and I died;’ the commandment which
was ordained to life, I found to be unto death. ‘For sin,
taking occasion by the commandment, deceived me, and by
it slew me;’ it came upon me unawares, slew all my hopes,
and plainly showed that in the midst of life I was in death.
Wherefore the law is holy, and the commandment holy, and
just, and good; Ino longer lay the blame on this, but on
the corruption of my own heart. I acknowledge that
‘the law is spiritual; but I am carnal, sold under sin.’ ”

This is, no doubt, a true picture of the condition of
248 COMPENDIUM OF METHODISM.

awakened sifmers in general; yet many never see them-
selves precisely in this light, nor feel the misery" here indi-
cated. They know they are sinners, and are concerned.
about their souls, but have not that deep sense of sin they
desire. They are unhappy to think that they feel no more,
and strive to obtain more pungent convictions. But they
cannot excite the emotion they covet, and often, therefore,
tremble, lest they shall never obtain the blessing they seek ;
though they are willing to bear every cross, and perform
every known duty.

Persons who have reached this point are in an interesting
state. David was here when in the horrible pit and miry
clay. Saul of Tarsus was here, too, when smitten to the
ground by the power of God, and heard those convincing
words, “ Saul, Saul, why persecutest thou me.” 0, how sub-
dued! How willing to have salvation on any terms! He
objects to nothing ; he is ready to sit at the feet of Anna-
nias, the poor disciple he was commissioned to arrest. Yes,
to be led along the way, to be accounted a fool, to have his
honored name aspersed. What an achievement! So it was
with the Philippian jailor. Terrified by the interposition of
Almighty God in defence of his servants, trembling, he fell
down before them and said, ‘Sirs, what must I do to be
saved?” indicating his readiness to do any thing, to follow
their instructions, however crossing and difficult; willing to
obey God, at the loss of all things.

Now, however convictions may differ, they must possess
this element to be successful. All must be brought, not to
the same degree of emotion, but to entire submission to the
will of God — to the terms of salvation, and the consequences
that may follow. But not willing to be damned, as Hopkin-
sians assume. This is absurd and impracticable. No
mortal ever came to this, unless it was some one who had
THE NEW BIRTH. 249

outlived the day of grace, and preferred the companionship
of devils and damned spirits to that of God and his holy
angels. There must be no reservation, no partial acquies-
cence, no unfaithfulness, no compromise. The sinner must
come fully up to God’s terms, though, in doing so, he has to
forsake father, and mother, and houses, and lands, and
honor, and wealth, and even life itself. He must lay all at
the feet of Christ, and confess that his only dependence is on
him; that he has nothing to offer but sin, and nothing to ex-
pect in justice but wrath. He must give up trying to make
himself any better, trying to atone for the past, either by
good works, or tears, or bad feelings, or long prayers and
sighing. The sin he has committed cannot be mitigated ; the
blessing he needs cannot be purchased. It must be sought
as a mere favor, that can be bestowed only by znfinite conde-
scension. Here he must stand, not discouraged by darkness
or doubts; by littleness of faith or feeling ; but holding fast,
reading, hearing, praying, bearing the cross, confessing
his need of Christ, and his desire for religion. This is
conviction.

This brings us to the consideration of another element in
religious experience, not very distinctly understood, viz.:
Faith. This term is used to indicate different states of
mind, varying from an unsettled historical belzef of the truth
of divine revelation, to implicit trust in God, that he does
now, for the sake of Christ, pardon all my sins, accept, and
save me, and love me; that Iam now a child of God, and
an heir of heaven.

According to this definition, our faith begins when we
begin to believe the Bible and regard its instructions. Some
very daring sinners believe it without a doubt, others believe
it with less confidence, while some, who have been unfortu-
nately educated, or have abused a good education, only be-
250 COMPENDIUM OF METHODISM.

lieve it with slight confidence. Some degree of faith is
necessary to the first honest religious effort. With no more
faith in the Bible than we have in the Koran, not one of us
would feel the least obligation to obey its precepts, or expe-
rience the first twinge of guilt for neglecting them. Of
course, we should treat them as we now do the various pre-
cepts of Mahometanism. How little faith will suffice for the
first movement is a difficult question. In worldly matters
we often act at considerable sacrifice, where the evil we aim
to avoid is only possible. For example, we get our property
insured, when we know it is only possible that it will be
burned. The evil is so great, we think it better to be secure
against the possibility of its occurrence, even at great incon-
venience. Where the evidence that a great calamity will
befall us amounts to probability, we act with still more
energy, and make greater sacrifices. For instance, in
guarding against epidemics, what expensive precautions do
men use, though there is not one chance in many that the
malaria will effect them in the least! Where an evil is cer-
tain to occur, without specific measures to prevent it, we do
not hesitate, nor do we think pleasantly of those who have
the temerity to delay one moment.

Why may we not act on similar faith in the word of God?
The least degree of which any one can boast, does not ex-
clude the possibility of a judgment to come, of heaven and
hell. Most wicked men believe the cardinal truths of reve-
lation; not without hope, indeed, that they may prove false,
but with the same confidence that they believe in the exist-
ence of a God. Others believe without a doubt. They
believe that salvation is possible; that if they will repent
and come to Christ, the Lord will have mercy on them. They
have no doubt of it. And this ought to stimulate every one
to address himself to the work with all his strength, and
THE NEW BIRTH. 251

never rest till he has demonstrated what he believes, and
experienced its full import in his own heart.

But there is a difficulty. When those whose faith com-
passes all these things in the cool deliberation of carnal
security, while they see little of the malignity of sin, and
feel little of its guilt, come to view themselves in their true
character, and see the depth of their ingratitude and un-
worthiness, doubts often rush upon them like an armed man,
and they tremble with fear that the day of gracé is past.
We scarce ever knew one to be deeply humbled, without
faltering on this point. And sometimes under false counsel,
they have gone down into deep despair, not daring to venture
their souls on the mercy of God, and believe unto salvation.

But to go back to the penitent we have described, all
subdued and anxious, we remark, nothing remains for him
to do now, except to believe. But what is he to believe?
This is an important question. Is it that,. perhaps, he shall
obtain mercy if he seeks aright? He believed this when he
commenced. We think any doubt here savors more of
unbelief than of faith, and dishonors God, whose promise is
unequivocal. Yet the instructions given to penitents by
many good, but mistaken, people of the Calvinistic school,
are calculated to create doubt on this very point. “It may
be God will have mercy,” say they; ‘‘he is under no obliga-
tion; ’’ whereas, he has pledged himself to save to the
uttermost all who come to him, weary and heavy laden; and
has given strong evidence of his readiness to do so, by
calling up their attention to the subject, and stimulating
them to seek him.

The penitent is to believe, therefore, not only that God is,
but that he is the rewarder of all who diligently seek him.
That there can be no failure on his part. And, having
examined himself thoroughly, and taken counsel of God
252 COMPENDIUM OF METHODISM.

and his people, and being in the way of duty according to
his best understanding, and determined to continue therein,
he is to believe that God now approves of him, and will
shine forth upon his heart in attestation of his acceptance.
That is, he must trust in God to save him; to save him just
as he is. He renounces his sins, and tries to act the part
of the Christian, but finds no light. Darkness reigns. All
hope of saving himself vanishes. His heart seems to grow
harder and harder, and his case more and more alarming.
What can he do? One thing only — trust in God, that he
will save, save now — saves. Here is a nice point. The
sinner abandons all his old grounds of hope in despair,
throws away his idols, and cleaves to the mere mercy of
God in Christ Jesus, as his last and only resort, and rests
all upon it, to “live or die, survive or perish.” Laying
himself down thus, in despair of relief from any other
source, and resigning all upon the sufficiency of this to
meet the exigency of his case, scarcely does his mind make
the surrender, before he feels himself encompassed in the
everlasting arms, and a warming throb of confiding, assur-
ing joy, come sweetly over his soul, powerfully convincing
him that he is born again. Faith is that act by which he
withdraws all trust in every other object, and ventures on
Christ.

Its several stages may be marked by a single illustration.
The patient at first declines the aid of a physician; but
growing worse and worse, and finding his own prescriptions
ineffectual, consents that one be called ; but will only follow
his advice so far as he deems it expedient. He igs not
entirely wanting in faith, but has less in the physician than
in himself. At length a prescription is made at which he
demurs. He will not follow it. But finding that his situa-
tion is growing more critical every day, and his own skill is
THE NEW BIRTH. 253

ineffective, and that something must be done or he shall
soon pay the sad debt of nature, and that others in a similar
situation have resorted to the remedies proposed, with the
best results, he yields, and is restored. The act by which
he throws himself entirely into the hands of his physician,
renouncing his own wisdom, and doing in all things accord-
ing to direction, is the final, the restoriny act of faith,
and it is much stronger than that which sent for the phy-
sician, or adopted his simpler remedies.

This is the faith to which the sinner must come. He
may attend to his own prescriptions for a time, if he will,
but they will make him none the better. He may then
adopt some of those proposed by the Physician of souls, but

they will prove no more effective than the others. It is

only when he entirely surrenders himself to Christ, to do
and be as he wills, that he reaches the culminating point,
and finds the boon for which he sighs; and this is faith.

The gracious result of such a surrender of one’s self is the
CONVERSION of his soul to God. This implies two things. 1.
That his sins are all forgiven; and, 2. That his heart is-re-
newed by the “ washing of regeneration.”’ The first changes
his relation to the law from that of a condemned sinner ex-
posed to its penalty, to that of a pardoned sinner exempted
from that penalty. The last changes his heart, conforming
him to the image of God, and producing in him the fruits of
the Spirit, such as “love, joy, peace, long-suffering, gentle-
ness, meekness,”’ &c. ‘The first saves him from condemna-
tion, and unfits him for hell; the last fills him with all good-
ness, and fits him for heaven. The one is “a work done for
him, the other a work wrought in him.” One justifies ; the
other “ crucifies the flesh, with the affections and lusts,” and
thus makes him a new creature in Christ Jesus.

And this is usually accomplished in a moment. Pardon,

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254 COMPENDIUM OF METHODISM.

being an act of God by which he absolves the sinner
from punishment, is instantaneous, by the necessity of its
nature. Regeneration may be gradual, and probably is so,
in some cases; but it is often effected as quick as Christ
could say, “I will, be thou clean.” This is according to
the indications of both Scripture and experience. Many
have passed from extreme fear and anguish, to the brightest
hopes, and the most thrilling raptures,in a moment. Shouts
of victory have taken the place of groans and lamentations,
as quick as thought; and smiles of joy have been seen
springing from the face of melancholy, amid a profusion of
tears. And it was no deception. The subjects feared,
perhaps, that it was too good to be lasting, and scarcely
dared to sleep, lest they should lose it; but found it
more than the meteor’s glare — an abiding sun; and their
subsequent lives attested that the work was divine.
Sometimes, however, the evidence of this change is less
sudden, and less satisfactory. Perhaps the convictions were
less painful. But in every case of real conversion, it will be
manifested by increased interest in prayer, in reading the
Scriptures and other good books, unusual affection for
Christians, and love for the means of grace, accompanied
with great power over old habits and passions, and pleasure
in the discharge of duty. Thus, in the first impulses of per-
suasion that he is born again, the Christian will have the
“ witness of the Spirit;”? and in the fruits which follow, the
witness of his own spirit, agreeably to Rom. viii. 16: “ The
Spirit ztself beareth witness with owr spirit, that we are the
children of God.” By the former we mean “ an inward
impression on the soul, whereby the Spirit of God directly
witnesses to my spirit, that I am a child of God; that Jesus
Christ hath loved me, and given himself for me; and that
all my sins are blotted out, and I, even I, am reconciled to
THE NEW BIRTH. 255

God.” This, in the nature of things, must be antecedent
to the testimony of our own spirit. Pardon is an act of the
divine mind, and is a secret, until God is pleased to reveal
it. Moreover, “we love him because he first loved us,’
and we never love his word or people till we are conscious
that we love him; and, of course, never bring forth the
fruits of conversion till we know that we are converted.

This knowledge is communicated by the Spirit, not
audibly, nor by apparitions, but by the removal of guilt and
fear, which it has impressed upon the mind, and by pro-
ducing therein a joyous persuasion that God loves me, and
has forgiven all my sins; a persuasion, generally, that
leaves no more doubt of acceptance with God, than there
was of gutit and condemnation before. As there was no
doubt then, so neither is there any doubt of pardon and
acceptance now.

Thus we see the progress of grace in the human heart,
from the fall to the full accomplishment of the new birth.
Reader, have you been born again? O, remember that in
this respect your righteousness must exceed the “‘ righteous-
ness of the Scribes and Pharisees, or you can never see the
kingdom of God!”
CHAPTER VI.

CHRISTIAN PERFECTION.

THERE is no doctrinal peculiarity by which Methodists
have been more distinguished than that of Christian perfec-
tion. Nor is there one for which they have been more gener-
ally condemned. This may be attributed to various causes.
One is, no doubt, that the doctrine has been misunderstood.
It has generally been taken to mean more than was intended,
owing, perhaps, to the term itself, which we are accustomed
to apply to the Deity, and which, least of all, designates the
character displayed by the mass of professing Christians.
To this we may add the novelty of the doctrine. Not that
it originated with us. God commanded Abraham and Moses
to be perfect ; and he commands us, by his Son, “ Be ye per-
fect, even as your Father which is in heaven is perfect.”
But as an article of faith and experience, Methodists have
given it a prominence others do not. For, though many pray
for it, few believe in its attainability, and most contend ear-
nestly for imperfection until death. They bound Christian
duties and privileges by the seventh chapter of Romans,
while we insist on those portrayed in the eighth.

The abuse which the doctrine has experienced from its
reputed friends, has probably contributed its full share to its
unpopularity. Some, in their zeal, have overdrawn it, so as
to make it utterly impracticable ; others haye taken the op-

256
CHRISTIAN PERFECTION. 257

posite extreme, and made it less than we claim for justifica-
tion — indeed, rather a license to sin than deliverance from
it. This is particularly the case with a class of Antinomian
Perfectionists, which appeared in another denomination a few
years since. Some have given it such a peculiarly sour and
unsociable cast as to make it offensive to most Christians ;
while others have associated it with so many extravagances
of expression and deportment, so many religious antics and
visionary notions, that prudent men have been afraid to
approach it.

But all these excrescences do not alter the nature of the
thing itself, though they may conceal its loveliness. The
doctrine is still true, and has claims to consideration. Our
limits will only admit of some explanation of our views, and
a bare reference to the grounds upon which they rest. We
say, then,

1. That by Christian perfection we do not mean the per-
fection of angels. Those glorious beings, which left not
their “first estate,’ occupy a higher'rank in the scale of
being, are exempt from ignorance and enticement to evil,
and endowed with such attachments to duty and holiness as
hardly to admit of the least defection. *

2. Nor do we mean the perfection which was enjoyed by
our first parents previous to their fall. They were probably
as pure as the angels, though less in capacity. They were
liable to sin, but still possessed no inward tendency to it.
Nor were they surrounded, as most men now are, with excit-
ants to sin, or with worldly cares, which engross most of our
time.

3. Much less do we mean perfection in knowledge. We
are ignorant, at best. How little do we know of God, of his
word or works, of ourselves, even, or of the plainest matters
of daily occurrence! Every advance step we take in this

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258 COMPENDIUM OF METHODISM.

direction but reveals our deficiencies; and the more we
learn, the less confident we become that we really know any
thing. How little we know of our brethren and neighbors,
— of the claims of justice or mercy,— of our rights, duties,
and privileges, — of our duties to others, or of their obliga
tions to us. Hence, therefore,

4, It does not exclude error in practice. Every honest
man will act in the light of his intelligence. If that light be
darkness, he will err, of course. The fond mother, acting
with all tenderness and care, by mistake administers a poison
to her child, and destroys it. Attempting a kindness to a
brother, through ignorance of some circumstances, we do
him great-injustice. And in thousands of other cases, we
may commit wrong acts when the intention is pure, merely
for want of knowledge. And for this there is no remedy.
This arises from intellectual imperfection, and should teach
us modesty ; but we may be perfect in a moral point of
view, nevertheless ; that is, our purposes may be entirely
religious and benevolent, and we may maintain a conscience
void of offence toward God and toward man. ‘

This distinction between errors of yudgment and of inten-
tion is not always considered in judging of Christians, espe-
cially in judging of those who claim to be perfect in love.
Hence, the doctrine and its friends are sometimes reproached,
when they are entitled to full credit. Mr. Wesley saw this,
and remarked, “Those who are now really perfect in love,
may be still an occasion of temptation to you; for they are
still encompassed with infirmities. They may be dull of ap-
prehension ; they may have a natural heedlessness, or a
treacherous memory; they may have too lively an imagina-
tion; and any of these may cause little improprieties, either
in speech or behaviour, which, though not sinful in them-
selves, may try all the grace you have ; especially if you
CHRISTIAN PERFECTION. 259

impute to perverseness of will (as it is very natural to do)
what is really owing to defect of memory or weakness of
understanding ; if those appear to you to be voluntary mis-
takes which are really involuntary. So proper was the an-
swer which a saint of God (now in Abraham’s bosom) gave
me, some years ago, when I said, ‘ Jenny, surely now your
mistress and you can neither of you be a trial to the other,
as God hath saved you both from sin.’ ‘0, sir,’ said she,
‘if we are saved from sin, we still have infirmities enough
to try all the grace God has given us.’”

5. Nor does it imply a uniform brilliancy of mind and
engagedness of heart in the worship of God. The most
brilliant and devotional have bodies like other men, and may
find them weary and dull just at the time they would be
zealous and animated in their religious duties. The perfect
man will lament this; but he cannot avoid it. It is rathera
physical than a moral evil; and if it is known to operate
similarly in other cases, where the business is of a different
nature, it is no argument against a perfect state of heart
before God, though it must be a source of temptation both
to the subject of it and his observing brethren. Our animal
spirits sometimes flag, and become bad conductors of grace,
making the good man appear sluggish and wanting in inter-
est. At other times they flow in excess, and display full as
much grace and religious zeal as he enjoys. A well informed
judgment and a settled purpose, are equally necessary in
both cases; in the first, to keep him from becoming despond-
ent and inactive ; and in the second, to restrain him from
extravagance.

6. Nor yet does Christian Perfection imply such a degree
of faith and knowledge as to exclude an increase of either,
or any other Christian virtue. It rather relates to purity,
than to the extent of our powers, and indicates exemption
260 COMPENDIUM OF METHODISM.

from sin, more than maturity in the graces of the Spirit.
One may, therefore, be perfect in our sense of the term, —
that is, entirely sanctified, and possess nothing in his heart
but good, — and still be limited in knowledge and in general
faith. But it is undeniable, that, where there is purity,
there is usually a respectable development of the Christian
graces.

We would also remark, that the Perfection we teach
relates rather to the essential elements of piety than to their
results — to faith and love rather than to joy and peace,
though the latter ordinarily accompany it. One may pos-
sess perfect faith, and love God and his neighbor perfectly,
whose joy and peace, owing to physical causes, will, at
times, be quite inconsiderable and unsatisfactory. The
fond mother, who loves her child perfectly, does not always
enjoy it in the same degree. When we speak of the perfect
Christian, therefore, we do not mean one who is in perpet-
ual raptures, since perfection does not imply this, though
raptures are its frequent accompaniment. We think our
views on this point have been misapprehended by some of
our best friends, who, in seeking the blessing under consid-
eration, have looked more to be happy than to be holy.

To be perfect, is,

1. Tolove God supremely — that is, more than we love any
other being or thing; to love him with “all the heart, and
with all the soul, and with all the strength, and with all the
mind.” But the anxious reader will ask, ‘“‘ Whatis love?”
We answer: “It is a sovereign preference given to one
above others; a concentration of the thoughts and desires in
a single object, which we prefer to others.” Should he ask,
“What is it to love God, whom we have not seen?” we
reply ; “It is to approve, admire, prize, affectionately con-
template, cleave to, and be satisfied with him, in the charac-
CHRISTIAN PERFECTION. 261

ter he ascribes to himself; pleased to acknowledge him as
our Creator, Redeemer, Governor, and Judge, and happy in
the hope of seeing him as he is, and being like him, and
with him for ever. The sinner contemplates his character
with the conviction that it is right and good, but not with
affection. It does not please him; much less is he gratified
with the idea of seeing God or being judged by him. But
the Christian loves him, rejoices that he is just such a God
as he is, and is delighted in being permitted to regard him
as his friend, and in obediently resting his soul in his ever-
lasting embrace.

To love God, therefore, with all the heart, is to love him
to the extent of our capacity, “ with all the strength ;” to
prize him above every thing else, and cleave to him in our
affections, and in filial endeavors to obey and please him, at
the sacrifice, if necessary, of every other good. It is,ina
word, to make him our God; and every other love, and
interest, and pursuit, subordinate to him. So that we love
nothing, desire nothing, and seek nothing, knowingly, but
what is pleasing to him; and commune with him in medita-
tion, prayer, and all the means of grace, with a confidence
and fervor of affection equal to our present susceptibility.

Those who suppose that it excludes the love of relatives,
and friends, or a proper regard for worldly interests and
pursuits, are deceived. The divine claims upon us are con-
sistent with each other. We have bodies, and dependents,
to be cared for; we hold relations which involve duties that
would be a burden and a tax in the absence of peculiar
affection. This doctrine recognizes these facts, tempers and
purifies this care, and these affections, investing them with a
religious character, and thus making them more interesting
and profitable; but always subjecting them to supreme love

to God.
262 COMPENDIUM OF METHODISM.

2. It implies, therefore, some degree of intelligence, by
which the character of God and the instructions of his word
are apprehended; and that faith, by which they are pro-
nounced just and true,— adopted, relied on, and brought
home to the soul as divine realities, — realized and enjoyed
above all other views and possessions. Love is not blind in
this case, however it may be in others. It lavishes not its
fondness upon indifferent objects, upon an “ unknown God.”
It, at least, has some glimpses of the divine character by
faith, which invests it, in the view of the renewed heart,
with infinite loveliness. Turning from God to his works in
the heavens above, and in the earth beneath and around, its
view becomes enlarged. Especially when it considers the
plan of salvation, and contemplates the wisdom and good-
ness of God therein displayed, does it burn and throb with
peculiar ardor. But whatever its attainments in these
respects, they can never reach a point, either here or here-
after, beyond which there will not be much to learn, and, of
course, ample room for love to warm and strengthen.

3. Christian Perfection implies, also, the loving our
“neighbor as ourselves,’ which is the second great com-
mandment. That is, regarding and treating all men with
equity, charity, benevolence, and affection ; otherwise, doing
to them as we would that they should do unto us in a reverse
of circumstances. By this rule we are required to forgive
their sins against us, bear with their weaknesses and errors,
rejoice in their prosperity, lament their adversity, and in all
possible ways contribute to their improvement and happiness,
to the extent of our knowledge and ability, and in conso-
nance with our obligations to God and ourselves. It there-
fore excludes envy, for this regrets another’s talents, excel-
lence, success, or popularity, and involves more or less ma-
lignity and evil desire, if not a positive effort to eclipse and
CHRISTIAN PERFECTION. 263

injure. Covetousness, for this inordinately desires the pos-
sessions of others, and retains its own with a tenacity incon-
sistent with our duty to the destitute and the cause of
Christ. Jealousy, for this is a peculiar uneasiness, arising
from the fear that another will obtain some good which we
desire for ourselves. Hmulation, for this would hinder the
progress of others, to secure us the profit or honor of ex-
ceeding them. Wrath, for this is an evil and turbulent
passion, which leads to*broils and contentions. It also ex-
cludes every other passion which tends to wrong action, and
implies all those kind and heavenly tempers which sweeten
and perfect the happiness of fraternal intercourse. Conse-
quently, it excludes all misrepresentation of another’s views,
plans, or feelings; all tale-bearing, tattling, and slanderous
insinuations ; every kind and degree of reference to others,
which shall detract from their respectability, influence, or
pleasure ; indeed, all expressions, actions, and surmises, that
we would dislike to have arrayed against ourselves.

But this is “faint praise.” Silence is sometimes the
worst kind of injustice. Negative goodness is often positive
evil. We are to regard our neighbors with affection and
charity. To speak well of them when defamed, or, at all
events, to give them the benefit of what we know in their
favor. To hear one injured in his absence, and make no
apology for him, is to be accessory to the slander. We wink.
at the outrage, unless we suggest that there may be a mis-
take in what has been said, or that it is only a part of the.
truth, and ought not to be circulated. Perfect love thinketh
no evil, and is loath to believe evil of others. It will defend
them just so far as the truth will admit, and hope for them
when it can say no more. But this is not the extent of its
solicitude. It will strive to improve them, to increase their
influence for good, their happiness, and usefulness, and will
264 COMPENDIUM OF METHODISM.

rejoice in their promotion. This is a great attainment, but
still, by the grace of God, it is practicable. Selfishness is
among the last of Satan’s strongholds to yield. When we
get so far purged from it as to love God and his cause
supremely, and to be willing to occupy any place in his
vineyard, even the least conspicuous and important, if God
please, and see others rising above us in talents and influ-
ence, and rejoice in, and contribute to it, with all our hearts,
we may be assured grace has done a great work for us.

4. Meekness is another prominent trait and evidence of
Christian Perfection. By this, we mean mildness, “ patience
in tribulation ; suffering severe provocation without feeling
anger, or revenge; entire self-control.” So that, “‘ being
reviled, we bless ; being persecuted, we suffer it; being de-
famed, we entreat; and are made the filth of the earth, and
the offscouring of all things,” without the least disposition
to retaliate.

It embraces patience, too, under afflictions, disappoint-
ments, and grievances ; excluding all murmuring, fretfulness,
and complaint. Not that we would have no choice, if the
matter were left to us; for we should, of course, prefer ease
to pain, prosperity to adversity, friendship to hatred, &c.,
other circumstances being equal. Those who represent the
perfect Christian as without choice, do the cause injustice.
Piety does not destroy his natural appetites; I mean those
which are not sinful in themselves. Bitter is still bitter, and
sweet is sweet; and if he were left to choose, he would take
the latter now as ever. But if God chooses the bitter for
him he prefers it, as best, and enjoys it, often, as though it
were sweet, and possibly even better. So he prefers health
to sickness, prosperity to adversity ; but if the latter fall to
his lot, he is reconciled, knowing that they are wisely ap
pointed, and shall be graciously overruled for his good.
CHRISTIAN PERFECTION. 265

5. We add, it implies purity of motives. But by this we
certainly do not mean motives which have no reference to
ourselves. The idea of “‘ disinterested benevolence?’ we re-
gard as a mere fiction of imagination. It is utterly imprac-
ticable, and if it were not, it would be fatal. God has en-
dowed every man with a degree of selflove which is essen-
tial to his being, and to which all the motives of the gospel
appeal. It is difficult to act without some reference to it.
To study our ¢nterest only, or chiefly, is selfishness ; to seek
the good of others to the neglect of ourselves, is reckless-
ness. There is a happy medium lying between these two
extremes, where the claims of all are properly balanced and
respected. Here the perfect man plants himself, and acts
at once so as to please and glorify his Maker and Saviour,
to benefit his fellow men, and promote his own spiritual and
eternal interests. He makes every thing earthly bow to
these objects, and lays himself out in such efforts as may
seem right and expedient.

6. It also implies rigid obedience to all the divine com-
mands, so far as they are known. “ He that commitieth
sin [knowingly] is of the devil;’? and ‘“ Whosoever is
born of God doth not commit sin.” The perfect Christian
strives to do every duty, however crossing. The language
of his heart is, “‘ Speak, Lord, for thy servant heareth.”
And when duty appears, he goes straight forward in it,
whatever the difficulties or the cost. If he is in doubt, he
seeks all the light the circumstances will permit, and then
follows it; endeavoring, if he errs at all, to err in favor of
Christ and his cause, and against the claims of the flesh.
So that he can say, when he retires at night, and that from
an enlightened conscience, and a critical review of his con-
duct, “I have lived in all good conscience before God this
day ;”? and lay him down in the full and joyous assurance

23
266 COMPENDIUM OF METHODISM.

that “to die is gain.” And this obedience is not the
drudgery of an unwilling heart, extorted by a solemn con-
viction of duty, and of the painful consequences of neglect-
ing it. -O, no! it is the outgushing of a mind strongly
disposed to it, not by resolution merely, but by a free and
cheerful impulse. ‘This is the love of God, that we
keep his commandments; and his commandments are not
grievous.”

7. Finally, it is a state of conscious union with God, and
of delightful correspondence with him. Free from guilt,
for all his sins are pardoned, and he has the “witness of the
Spirit with his spirit, that he is a child of God;”’ free from
the power of sin, for sin no longer has dominion over him ;
free from the love of sm, being cleansed from the filthiness
of the flesh and spirit,” he is free from all inward impulses
thereto, though not free from the temptations of the devil.
He walks in the light, rejoicing evermore, praying without
ceasing, having his heart, thoughts, and conversation, as it
were, in heayen, and feeling the glorious presence of an all-
surrounding Deity. And this, not for a day, or during the
calm of congenial circumstances, or the occasional visitations
of revival influence, but for days and weeks, and years,
even, of diversified life, embracing the most embarrassing
duties, and the most painful sufferings.

But this is not a different religion from that which every
one experiences in being truly converted, or born again.
That is, not different in its nature. It is rather the same
work carried on to perfection. If that sanctifies partially,
this completes the work; if that extracts many roots of
bitterness, this extracts the whole; if that is a great
achievement, this is the greatest of all. The resemblance
between the two is so striking, many have regarded them as
one and the same work. ‘This was the doctrine of Count
CHRISTIAN PERFECTION. 267

Zinzendorf’s followers, and it is no doubt believed by some
now with considerable confidence. Mr. Wesley so far con-
ceded it, as to admit that one might be entirely sanctified in
the moment of conversion, but denied that this was the
order of divine grace, or that it often occurs. His sermon,
entitled “ Sin in Believers,’ was designed to demonstrate
his views. Our church has followed him in this particular,
and holds entire sanctification, or Christian perfection, as a
distinct work, usually effected sometime subsequent to con-
version. Yet we do allow, that, where the penitent is
properly impressed with a sense, not only of his guilt, but
of the corruption of his nature, and embraces the atonement
by faith as an all-sufficient remedy for both, he may be
entirely sanctified at the same‘instant he‘is pardoned.
This view, we believe, is in strict accordance with the
sentiments of the universal church throughout the world,
and in all ages, except the few cases above named. How-
ever, there need be no strife on this subject. If we are
-saved from all our sins now, if we feel no emotions, and
perform no actions, contradictory of this, and have the
joyous attestation of the Spirit to our hearts, it is a matter
of little consequence whether we experienced it at the time
‘of our conversion or subsequently. If we are not thus
saved, itis time we were crying to God for help, and, seek-
ing him with all our hearts. Facts must take precedence of
_ theories. It is of no more advantage to us that we were
sanctified in our conversion, than that we were not until a
year or two after, or never were, if we are destitute of the
blessing now ; nor is it any good reason why we should not
seek it now. Nor does the doctrine of sanctification as a
second and distinct work, afford any encouragement to
unsanctified professors to regard themselves justified Christ-
268 COMPENDIUM OF METHODISM.

ians, while they are living in any known sin, either of omis-
sion or commission ; since no one is justified in remaining in
an unholy condition a single minute after he discovers the
fact that such is his condition, without striving to escape
from it. To retain sinful tempers, and indulge in practices
we know to be wrong, and still flatter ourselves that we are
Justified, is a delusion. We are not justified, but con-
demned. Yet we may be justified, and feel certain lusts
and evil desires, or thoughts, if we strive against them, and
come to Christ to have them cast out. There is, therefore,
no justification, and, of course, no security, but in the posi-
tive enjoyment of the blessing under consideration, or in
earnestly seeking it. One who knows he is not sanctified,
who feels wicked tempers, indulges in loose and unchari-
table conversation, and does not strive against sin, and
sincerely seek to be purged from all the corruptions of
“flesh and spirit,” gives good evidence that he is not a
Christian, that he is under condemnation, and cannot enter
heaven without repentance ; though he may be a minister,
a leader, or steward, and be prompt in the outward observ-
ance of all the ordinances of the gospel. Who, then, is
prepared to die and meet the Judge? Reader, let us
examine the grounds of our hope, and see if, after all, we
are not building on the sand.

The great objection to our views on this subject comes
from another quarter. Other denominations generally
assume that complete deliverance can be expected only at
the moment of our demise, and that then it will be accom-
plished in all believers. This is the main point of difference.
All agree that the Bible requires us to be holy, that we
should constantly aim to become so, that we can become
very much better than we are at present, that no line can
CHRISTIAN PERFECTION. 269

be drawn this side of entire holiness, beyond which it is not
possible to go, and that we must be holy, or never enter
heaven. But here we part.

The possibility of attaining this blessing is argued from
various considerations, a few of which only will be noticed.
1. It is the will of God that we should be holy. God can-
not look with pleasure upon sin in any degree, or in any
place. 2. He has, therefore, enjoined holiness upon his
creatures. “Be ye, therefore, perfect, even as your Father
in heaven is perfect.” 8. He has provided for this in
the atonement. ‘ For what the law could not do in that it
was weak through the flesh, God, sending his own Son, in
the likeness of sinful flesh, and for sin, condemned sin in the
flesh ; that the righteousness of the law might be fulfilled in
us, who walk not after the fiesh, but after the Spirit.” The
object of Christ’s mission was to save his people from their
sins, to “ destroy the works of the devil,” “that we, being
dead to sins, might live unto righteousness.” There are,
therefore, “ given unto us exceeding great and precious
promises, that by these ye might be partakers of the divine
nature, having escaped the corruption that is in the world
through lust.” 4. The Spirit, and its associate gifts, were
bestowed upon the church for this very object. “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 ; till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect
man, unto the measure of the stature of the fulness of
Christ; that we henceforth be no more children, tossed to
and fro, and carried about with every wind of doctrine, by
the sleight of men, and cunning craftiness, whereby they le
in wait to deceive.” Again: “For this cause I bow my

23°
270 COMPENDIUM OF METHODISM.

knees unto the Father of our Lord Jesus Christ, that he
‘would grant you, according to the riches of his glory, to be
strengthened with might by his Spirit in the immer man;
that Christ may dwell in your hearts by faith; that ye, being
rooted and grounded in love, may be able to comprehend
with allsaints, what is the breadth, and length, and depth,
and height; and to know the love of Christ, which passeth
knowledge, that ye might be filled with all the fulness of
God.”

5. The prayers dictated by Christ aim at the same result.
“¢ Thy will be done on earth as it is in heaven.” ‘“ Neither
pray I for these alone, but for them also which shall believe
on me through thy word; that they all may be one in us.
And the glory which thou gavest me I have given them; that
they may be one, even as we are one; I in them, and thou
in me; that they may be made perfect in one ; and that the
world may know that thou hast sent me, and hast loved them
as thou hast loved me.’”’ If the will of God should be done,
if Christ should dwell in believers as the Father dwells in
him, agreeably to this prayer, would they not be perfect in
love ?

6. The attainability of this blessing is evident, also, from
the prayers of inspired men. ‘‘ Epaphras, who is one of
‘you, a servant of Christ, saluteth you, always laboring fer-
vently for you in prayers, that ye may stand perfect in all
the will of God.” “Now the God of peace, that great
Shepherd of the sheep, through the blood of the everlasting
covenant, make you perfect in every good work, to do his
will, working in you that which is well pleasing in his sight,
through Jesus Christ.”

7. Some of old did attain the blessing. St. Paul says
of himself: “I am crucified with Christ; nevertheless, I
live; yet not I, but Christ liveth in me; and the life which
CHRISTIAN PERFECTION. Q71

I now live in the flesh, I live by faith on the Son of God.”
“Ye are our witnesses, and God also, how holily, and
justly, and unblamably, we behaved ourselves among you
that believe.” St. John, the loving disciple, was evidently
an example of Christian perfection. Speaking from experi-
ence, no doubt, he declared: ‘‘ Herein is our love made
perfect, that we may have boldness in the day of judgment;
because as he is, so are we in this world.” ‘There is no
fear in love; but perfect love casteth out fear.”

If this doctrine has created some prejudices against us,
if it has occasioned some of our members at times to be
extravagant in word or deed, and thus brought upon us
undeserved trials and reproach, it has, on the whole, been
‘an infinite blessing. The church has enjoyed more religion
than she would have done under different views, though, in
common with others, she has fallen far below her own
standard. There has never been a time when we have
been without witnesses to this glorious truth; and these wit-
nesses, where they are consistent and reputable, are the
moral strength of the church. They have sustained our
prayer, class, and other meetings ; have spoken when others
were silent, believed when they doubted, and have held on
when their brethren were discouraged and gave up in
despair. Long may such characters grace our assemblies,
and exemplify the truth as it is in Jesus.
CHAPTER VII.

PERSEVERANCE OF THE SAINTS.

Error, like some fruit, grows in clusters. | Ignorance 13
contented to stand alone, with her back to the truth; but
error is more active, and stumbles on in the direction she
looks. Thus Calvin, having embraced the doctrine of par-
ticular election, found it necessary, to be consistent, to
assume that of the infallible perseverance of the saints ;
that is, that those whom God has elected, called, and
renewed, cannot so far fall from grace as to perish everlast-
ingly. This is regarded by Calvinists as a very precious
doctrine, and held with the greatest tenacity.

But Methodists have ever viewed it as a deduction from
false premises, without Scripture authority, and, therefore,
not to be countenanced. We do not deny that every
converted soul may and ought to persevere to the end,
but rather that every one does so. In our opinion, the
argument is againstit; for,

1. Thus saith the Lord, “ When the righteous turneth
away from his righteousness, and committeth iniquity, in his
trespass that he hath trespassed, and in his sin that he hath
sinned, in them shall he die.” He immediately adds, to
show that the death named is eternal, and not temporal:
“‘ When the righteous man turneth away from his righteous-
ness, and committeth iniquity, and dieth in them, [tempo-

272
PERSEVERANCE OF THE SAINTS. 273

rally,] for his iniquity that he hath done, he shall die,” [eter-
nally.] The whole scope of the chapter seems to aim at the
same point, viz., to prove that “ the soul that sinneth, it shall
die,’ and this does not mean the body, certainly, for that will
die whether we sin or not.

“When I shall say to the righteous that he shall surely
live; if he trust in his own righteousness and commit
iniquity, all his righteousness shall not be remembered; but
for the iniquity that he hath committed, shall he die.” —
Ezek. xxxiii. 13. What could be more explicit? And how
strange does such language sound in connection with that
which avers, that one who has been made truly righteous,
can no more die in his sins than God’s word can fail.

2. The testimony of Christ is to the same effect. “‘ He
that endureth to the end shall be saved.” ‘“ Verily, verily,
I say unto you, if a man keep my saying, he shall never see
death.” — John viii. 51. “I am the true vine, and my
Father is the husbandman. Every branch in me that bear-
eth not fruit, he taketh it away.” “Ifa man abide not in
me, he 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. Do these announcements indi-
cate nothing? Does Christ mean to be understood, after
all, that his disciples can never prove fruitless or neglect his
sayings, so as to be taken away, and cast into the fire ?

8. The apostles testify to the same thing. St. Paul had
no doubt of Timothy’s piety, and yet he exhorted him:
‘«¢ War a good warfare, holding faith and a good conscience,
which some having put away concerning faith have made
shipwreck: of whom is Hymeneus and Alexander, whom I
have delivered unto Satan, that they may learn not to blas-
pheme.” >—1 Tim. i. 18, 19. Of Alexander he after-
wards says, ‘he did me much evil. The Lord shall reward
274 COMPENDIUM OF METHODISM.

him according to his works.’ —2 Tim. iv. 14. He exhorts
the Romans, “ Be not high-minded, but fear; if God spared
not the natural branches, take heed lest he spare not thee.
Behold the goodness and severity of God! On them which
fell, severity ; but toward thee, goodness, if thow continue in
his goodness ; otherwise thou shalt be cut off.” — Chapter
x. 20, 22.

Another apostle says: “If, after they have escaped the
pollutions of the world, through the knowledge of the Lord
and Saviour Jesus Christ, they are again entangled therein
and overcome, [a contingency which all admit to be possible, ]
the latter end is worse with them than the beginning. For
it had been better for them not to have known the way of
righteousness, than, after they have known it, to turn from
the holy commandment delivered unto them.” — 2 Peter,
ii. 20, 21.

In the epistle to the Hebrews we read, “It is impossible
for those who were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost,
if they fall away, to renew them again to repentance, seeing
they crucify to themselves the Son of God afresh, and put
him to an open shame.” —vi.4,6. And, “ the just shall
live by faith; but if any man draw back, my soul shall have
no pleasure in him.” — x. 38.

We make no comments upon these Scriptures, because
they need none. They speak for themselves; and any
man, not blinded by a creed he is anxious to support, need
not err therein. Nor can the most acute reasoner so explain
them as to destroy their testimony against the dogma of in-
Sallible “ perseverance.” And yet they are but a small part
of the passages of similar import that might be adduced.

In perfect agreement with these announcements, is the ar-
gument to be derived from free agency. If men are free
PERSEVERANCE OF THE SAINTS. 275

agents at all, they are not less so, as Christians, than they
were before their conversion. As the grace of God did not
and would not compel them to repent and believe the gospel,
as sinners, so it will not compel them to be faithful as Christ-
ians, much less infallibly “renew them again to repent
ance,” in case they should “draw back.” This is. entirely
contrary to the divine economy, both in relation to free grace
and free will, and equally so to the declaration of God, that
he will “have no pleasure” in those that “ draw back.”
If a Christian be a free agent, surrounded as he is by temp-
tations and worldly allurements, and perhaps not entirely
cleansed from the corruptions of flesh and spirit, he is Hable
to fall into sin. This is admitted on all sides. He is liable
also to continue in it, despite the remonstrances of conscience
and of God, and to die in his sins, agreeably to the testimony
of the Lord by Ezekiel. Hence he is liable to lose his soul
for ever.

We might argue the possibility of final apostasy from fre-
quent examples, were it not for the courage of our opponents
in meeting all such cases. If we refer to one who gave un-
equivocal evidence of piety, but is now deeply sunk in vice
and corruption, they reply, either that he never was con-
verted, or that he will be “brought in.” If such an one
dies without being restored, they avow he never was a Christ-
ian, and read us a lecture on the danger of being deceived.
If the thought of dying wakes him up, and he seems to re-
pent and be restored, they construe it into a lively proof of
the truth of their doctrine, and lecture us on the faithful-
ness of God. So that, like a heathen priest consulting his
oracle, they make these circumstances to testify just as they
please, and always to favor their own fancies, however strong
the probabilities against them.

Nevertheless, we cannot altogether lose the benefit of this
276 COMPENDIUM OF METHODISM.

class of evidence. ‘Their mere statement weighs nothing.
In all these assumptions, as, for instance, that a backslider
dying impenitent, never was, therefore, a Christian, they beg
the question, and merely assert what they ought to prove.
What is the evidence that he was not a Christian? Simply
that he was not revived and renewed again before his death.
We might just as reasonably say the man never lived, be-
cause he died. But this will not do. For one to die impeni-
tent no more proves that he never was converted, than that
he never was born. ‘To test this point we must look at the
evidences of conversion, and see whether he possessed them
in sufficient clearness, — how long they continued, &c.,—
was he truly awakened and humbled, — did he take up his
cross and come out from the world, and follow Christ, — did
he faithfully abstain from every known sin, and perform
every known duty, —did he claim to experience a change
of mind from sorrow to joy, from enmity to love, love to
God, and his people, his word and worship, —did this change
appear in his life, spirit, conversation, associations, business,
and other deportment, — did he lead a life of prayer and de-
votion, so that the more experienced Christians thought him,
indeed, a “ bright and shining light,” and rejoiced to take
him to their fellowship? If so, with what face can any one
claim he was not aconvertedman? The Master says, “By
their fruits ye shall know them.”’ Not by the doubtful indi-
cations of the last flicker of life, but by their spirit and con- '
duct in their more deliberate moments.

Now, many have been known to give just this evidence —
all that any one could reasonably ask for himself or his
brethren —and after a term of years, by a change of circum-
stances, they have been led astray, one step after another,
until they not only lost the spirit, but the form, of religion,
and became its deadly enemies, and died relentless. They
PERSEVERANCE OF THE SAINTS. QTT

bore the first fruits of piety in public and private — they
enjoyed the assurance in themselves, that they were born
again, and clearly evidenced the same to others; and even
after their decline, looking back upon their experience, they
believed and confessed that they were converted. Is this
all to pass for nothing? Why so? The only objection to
its genuineness is, they fell away from God, as did our first
parents, and died without repentance. But this cannot be
allowed. Such kind of reasoning is a burlesque. We must
pay some deference to the evidence of experience and
observation, or reasoning is out of the question. These men
gave as good evidence of being Christians, as they did of
being sinners, before or afterwards.

But what is still more unreasonable in these asserters of
perseverance, they apply the same assumptions to Scripture
characters, irrespective of consequences. For example, it
is said Judas was never a Christian, though called to the
apostleship, and sent forth as a “‘sheep among wolves,” and
entrusted with high responsibility in regard to the great in-
terests of religion, because, in an hour of temptation, he
betrayed his master, and died, so far as we know, without
pardon. But Peter, though he Med outright, cursed and
swore, publicly denying his master, was a Christian, even in
the midst of his crimes, because he afterwards repented.
Other cases are disposed of in the same way.

But this seems to be charging a little too much to the Son
of God; and it denies the only infallible test of character
which he has given us, viz., its fruits. To believe that
Christ called a devzl to the apostleship, and flattered him
with so many endearing titles, and other intimations of his
entire confidence, as he did, exeeeds our credulity. If he
was a hypocrite, the Saviour knew it at the time he called
him. But he treated him as a real friend, promoted and

24.
278 COMPENDIUM OF METHODISM.

caressed him as a disciple indeed. Thus, in trying to sus-
tain this dangerous notion, Calvinists implicate the honesty
of him in whom there was no guile; and holding Peter a
Christian, while he displayed such incontestible marks of a
sinner, they leave us in utter confusion as to who are Christ+
ians, and who are not. For aught we can tell, if this
assumption be well founded, the man who raves in falsehood
and profanity before us, may be a saint, while his apparently
humble and pious neighbor is a hypocrite and a devil. A
system which leads to such consequences needs the very
strongest proof to command our confidence.

In view of the facts that Judas was appointed to the high-
est office in the Church, and clothed with power “ against
unclean spirits, to cast them out, and to heal all manner of
sickness and all manner of disease,’ and sent forth to
preach the kingdom of heaven, raise the dead, and cast out
devils, and to be hated of all men, with the promise if he
should ‘‘ endure to the end’? he should be saved, and the
encouragement that the hairs of his “ head were all num-
bered,” and treated in other respects by the Saviour as his
“ own familiar friend,” till just before the betrayal—I say,
in view of these facts, we are constrained to believe that
Judas was at first, and for most of the time, a sincere Christ-
ian. There was no encouragement tobe a hypocrite at that
age. Itcost toomuch. Those who would be Christians
were required to take up their cross and follow Christ, for-
saking father and mother, and all else. None were received
on any other terms.

To suppose that he was sincere, but deceived, is unreason-
able; for, if this were the case, Jesus would have pointed
out his error. Besides, it is intimated that the matter of
betrayal was a sudden thing, and originated not in the malice
and forethought of a murderer, but in the devil. Says St.
PERSEVERANCE OF THE SAINTS. 279

John, “supper being ended, the devil having now put tt into
the heart of Judas to betray him,” &c.— Chapter xiii. 2.
And, in the twenty-seventh verse, he says, “after the sop,
Satan entered into him.’ It was not a thing he had been
planning ; nor is it more marvellous that he was tempted and
overcome, than that Peter should conduct as he did. Some
claim for him that he was looking after the money, and did
not intend that his Master should be crucified, but supposed
he would exercise his almighty power, and escape out of their
hands. Hence they account for his agony when Christ was
condemned. If this were so, it modifies his conduct a little ;
but, viewing it in its worst aspect, it is not inconsistent with
the idea that he was previously the veal FRIEND of Christ.
Hymeneus and Alexander furnish other examples of
apostasy, and the latter evidently died without mercy, how-
ever it might have been with the other. They had “ faith
and a good conscience,” which they “ put away,” and thus
made “ shipwreck.”’ St. Paul saw and mourned their fall.
He knew his own liability, and feared that he might commit
the same fatal error. ‘I keep under my body,” says he,
‘and bring it into subjection; lest that by any means, when
I have preached to others, I myself should be a castaway.”
But why fear becoming a castaway. He knew he had
‘passed from death unto life.” He had not seen Jesus,
and been caught up to the third heaven, to no purpose. He
as well knew that he was converted, as that he was formerly
a persecutor. Why fear, then? The truth is, the apostle
had never heard of the Genevan theology. He had only
been taught from above, and felt, as he preached and wrote,
that there was danger of falling fatally out of the way.
Yes, say Calvinists, there is danger of falling, but we
shall be brought back. ‘This is the very thing to be proved.
* God will not suffer his dear children to perish.” We
280 COMPENDIUM OF METHODISM.

admit it; but when they turn from him, they are not his
“dear children,” but children of the devil, whose works
they do. “ But the real Christian will not entirely forsake |
him.” Let us see. Adam was made in the image
of God, yet he fell; and certain angels, which ‘“ kept not
their first estate,” ‘‘ are reserved in everlasting chains, unto
the judgment of the great day.’ Why, then, may not
Christians fall? God loved these angels, and our progen-
itors, as much as he loves us, and had as much power to
uphold them. .

But does not God say, “My loving kindness will I not
utterly take from him, nor suffer my truth to fail. My
covenant will I not break, nor alter the thing that has gone
out of my mouth. I have sworn in my wrath that I will not
fail David?” Verily, but what does it prove? Simply
that God is true, and will never fail to fulfil his engage-
ments. Yet he did fail David. He did “alter the thing
that had gone out of his lips.” He “abhorred and cast
off his anointed.” He did “break the covenant of his
servant, and cast his crown to the ground;”’ clearly showing
that the covenant was conditional, and the fulfilment on the
part of God depended on David’s fidelity. But David
proving recreant to duty, God was “ wroth,” and cursed his
anointed, instead of blessing him; but at the same time
blessed the church, notwithstanding the infidelity and over-
throw of its political head.

‘This suggests two mistakes Calvinists are rather under
the necessity of making, in construing the Scriptures in
reference to this particular, as well as several others.
First, they have to apply promises made to the church, and
statements made of her in her organized capacity, to indi-
viduals; and, secondly, to construe those which do not
distinctly express a condition, as unconditional and certain
PERSEVERANCE OF THE SAINTS. 281

as the decree of God can make them; whereas, what may
be true of the church, as such, may be utterly false of an
individual; and what is so often expressed in the Scriptures
as the condition of salvation, should always be considered as
implied in the few places where it is not expressed. The
promise of God to the Jews, his ancient church, that he
avould bring them to the land he had described, was fulfilled,
yet many individuals perished by the way. What Jonah
preached was also true of impenitent Ninevah; but it
implied such conditions, though none were expressed, that
when the people “believed God,” and repented of their
sins, they were spared.

Some suppose that the unchangeability of God is an
argument for the perseverance of the saints. But not so.
The failure of any to persevere does not imply a change in
Him. He purposed to save none except such as should
“hold out to the end.” But is he not faithful? Certainly
he is, and will redeem all his promises when their conditions
are performed. He is prompt in helping us to work out our
salvation, and will be equally so in rewarding all whom he
can address as “ good and faithful servants,” and in pun-
ishing those who will not have him to reign over them.
Thus far his promises are ‘ yea and amen,” and can never
fail to those who embrace them by faith, and comply with
their conditions.

Was St. Paul “ persuaded that neither death nor lie,
nor height nor depth, nor any other creature, should be able
to separate him from the love of God, which is Christ Jesus
our Lord?” It was because he knew as his day so his
strength would be, and he intended to be faithful. Others
may have had the same “ full assurance ;”’ not because they
believed it impossible for them to backslide so as to perish,
but because they knew God would never leave nor forsake

24*
982 COMPENDIUM OF METHODISM.

them while they lived as they were then doing, and as they
designed to live to the end. Paul also said, “‘ We are not
of them who draw back unto perdition;” but this, so far
from proving that no Christian can thus draw back, plainly
implies that some do so. °

That it is the will of the Father that al] he has- given to
Christ should be saved, is most certain ; but it by no means
follows that they will be saved. The Father’s will is not
done in many cases. He wills that sinners should repent
and live, that believers should cleanse themselves from “all
the filthiness of the flesh and Spirit;” but they do not. He
willed, also, that Christ should keep all he gave him; but
one escaped, and was lost, notwithstanding the tears,
prayers, and watch-care of his Master and his brethren.

“What! a child of God go to hell?” Never! But
if one who is such now, “trust in his own righteousness,
and commit iniquity, all his righteousness shall not be
remembered, but in the iniquity he hath committed shall he
die.” The judgment will decide the destiny of men accord-
ing to the character they bear when arrested. To plead
that we were once Christians, will rather condemn than
justify us; for the greater the light abused, the greater will
be our guilt.

“Then Christ is dead in vain.” Not altogether. Many
will continue to the end, and be saved, though others
“ trample the blood of the covenant under their feet, as an
unholy thing.” “My comfort is then all gone.” Poor
soul! If your comfort rests on this imaginary ground, the
sooner it is gone the better. This leaning upon the doctrine
of decrees for religious comfort, is miserable business.
Those who hope God has predestinated al/ to salvation, those
who limit his election, with all who are hoping to be brought
in at some future day, are in a dangerous position. The
PERSEVERANCE OF THE SAINTS. 283

only safety is in being saved now; in having “ the witness
in ourselves ” that we are “new creatures in Christ Jesus,”
that we are “born of the Spirit.” This gives us “ peace in
believing and joy in the Holy Ghost.” We know that we
are the children of God, because we love God, and keep his
commandments, “ and his commandments are not grievous.”
No old hope will suffice. Confidence that we shall be
restored and die well, is presumptive. Trusting in predesti-
nation is to lean upon a fragile reed, that will pierce us
through with many sorrows. There is no safety but in
coming to Christ, and “ abiding in him, as the branch abides
in the vine.” :

We have spoken thus frankly, because we believe this
doctrine of certain perseverance is of very dangerous
tendency. Its influence on believers is similar to that of
Universalism on its votaries. Both declare, “ Thou shalt
not die;’’ and the difference is, one addresses itself to all
mankind, and the other to a part. We know it is said, the
Christian serves God from disinterested motives; but that is
contrary to all experience, and the whole tenor of Scripture.
Others suggest that the delights of religion are sufficient to
command our devotion to its claims, without the additional
motive of escaping perdition; but observation does not
confirm it. Such are the influences in operation to lull us to
sleep in sin, we need all the motives of the gospel to keep
us from plunging into the world, and destroying our souls.
CHAPTER VIII

THE SACRAMENTS.

WE refer to this subject more to define our position as a
people than with the design of discussing the various topics
it suggests. And this is necessary, because there is such
a diversity in the opinions of good men, and such tenacity
on the part of many, in reference to matters of the least
importance.

The word sacrament is derived from the word sacramen-
tum, which signifies an oath. It was adopted by the Latin
church to designate the ordinances of the gospel to be ob-
served by Christians, by which they solemnly pledged them-
selves to obedience. Romanists maintain that there are
seven sacraments enjoined, viz.: baptism, the Lord’s Supper,
confirmation, penance, extreme unction, ordination, and mar-
riage. They insist, too, that there is virtue communicated
in them when administered by a priest with good intention,
if not opposed by a mortal sin in the recipient, though they
be received without faith, or any purpose of amendment.
Thus they make their benefits to depend on the nature of
the ordinance, and the will of the administrator, and not
on the subject, any farther than that he be not guilty of
mortal sin.

Socinians, to keep the farthest possible distance from these
absurdities, take the ground that the sacraments are in

284
THE SACRAMENTS. 285

no wise different from any other religious ceremonies ; that
they are merely symbols of spiritual grace ; but appealing
to the senses in a way to revive the recollection of past
events, and excite pious sentiments, are of great utility.
They also consider them important as badges, by which to
distinguish Christians from other men, and as furnishing
an expressive method of publicly professing their faith in
Christ.

This, we believe to be correct, so far as it goes; but it
comes short of the whole truth. Protestants generally agree
that the sacraments of baptism and the Lord’s Supper (for
they reject all others as Romish inventions) are not only
signs of inward purposes and grace, and pledges of obedi-
ence, but seals of God’s covenant with us, and standing
memorials of his promise to communicate grace to all who
remember and seek him in all the appointed means. We
hold them, therefore, as express institutions of God for spe-
cific purposes, the right observance of which he stands
pledged to crown with his blessing. And herein they differ
from a mere ceremony, which may or may not be employed
with success, and which may be exchanged for something
else, or be abandoned, at pleasure.

I. OF BAPTISM.

Upon this subject we remark :

1. That the odligation of baptism arises from the example
and command of Christ and his apostles. The commission
given to his first ministers is explicit: ‘Go and teach all
nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost.” Not with the Holy
Ghost, as the Quaker would say, but with water. Thus the
apostles understood it, and thus they practised. Hence,
Peter exhorted the anxious multitude on the day of Pente-
286 COMPENDIUM OF METHODISM.

cost, ‘“ Repent, and be baptized, every one of you, in tho
name of Jesus Christ, for the remission of sins, and ye shall
receive the gift of the Holy Ghost ;” showing that baptism
and receiving the Holy Ghost are two different things. While
he spake to Cornelius the Spirit descended; whereupon he
said, ‘Can any man forbid water, that these should not be
baptized which have received the Holy Ghost, as well ag
we? And he commanded them to be baptized in the
name of the Lord.” John declared, “‘I baptize you with
water ;”’ and the eunuch said to Philip, “‘ See, here is water,
what doth hinder me to be baptized?’’ Indeed, the Scrip-
tures abound in allusions of this nature, which indicate the
apostolic practice, and our duty to be baptized, beyond rea-
sonable doubt.

2. The nature of baptism is to be ascertained from the
same source. ‘Taking the place of circumcision, as is easily
proved, it is an outward sign of our covenant relations to
God. rst, it indicates that we are in a state of accep-
tance and reconciliation with him; and, secondly, it marks
and ratifies the mutual pledges subsisting between him and
his people ; he, to be their faithful God, and they, to be his
loving and obedient children. Instituted by him, it is a vis-
ible assurance of his faithfulness to his covenant engage-
ments; and submitted to by us, it is that act by which we
become parties to the covenant, and solemnly bind ourselves
to live according to its stipulations. Thus, in baptism, we
die unto sin, cease from all fellowship with, and affection for
it, and live unto Christ, reclining upon him, expecting to
realize the fulfilment of all his gracious promises.

The personal benefits of baptism to adults, therefore, de-
pends not so much upon who administers it, as upon the
honesty and faith of the recipient. If he understands the
nature of the transaction, and submits himself fully to the
THE SACRAMENTS. 287

claims of the covenant to be ratified, not doubting the faith-
fulness of God, it will bring life and peace to his soul. But
if he is wanting in these particulars, it will profit him
little or nothing, whatever the character or faith of the
administrator.

3. Its subjects. In respect to the proper subjects of
baptism, we pretend to have made no improvement. Adult
Christians who have not been baptized, are universally
acknowledged to be eligible. We believe, also, with the
general church in all ages, that infants are proper subjects ;
a position which most Baptists discard. But why not? Are
they not in the very state indicated by the ordinance — in
a state of justification by the mercy of God, who lays not
the sins of their parents to their charge, nor holds them
guilty for their evil tendencies? Who can doubtit? If,
then, they have the thing signified —if they are the Lord’s,
belong to his spiritual family, and are candidates for his
kingdom— why not give them the sign; put the Lord’s
mark upon them, and let them afterwards know that they
were consecrated to him from the birth ?

Besides, God is the same, and hig main design has been
the same, under all dispensations. The Abrahamic and
Christian covenants are one, in their nature and object.
Under the first, children were brought into covenant with
God by cireumeision, the baptism of that dispensation, and
the Lord strongly indicated displeasure if it was neglected.
Why should they be left out under the second? As bap-
tism is the covenant sign under the Christian, as circum-
cision was under the Jewish dispensation, we can but
administer it to our children, indicating the divine promises
to us in relation to them, our own interest in their spiritual
welfare, and our faith that they legitimately belong to the
family of the redeemed, and are entitled to all the benefits
288 COMPENDIUM OF METHODISM.

of the new covenant. And we are encouraged in this prac-
tice, by the fact that Christ manifested such deep interest in
children, and blessed them,— that the apostles baptized
whole households, embracing, no doubt, a considerable
number of them,—that for the first three hundred years
the practice was general in the church, and from the
year 400 to 1150 no society of men pretended to say that it
was unlawful, — and, finally, from the fact that the earliest
Christian fathers, whose writings have come down to us,
declare that they received the practice from the apostles.

The objection that there is no express command for it, is
of no weight. There is no such command for immersion or
sprinkling, — none for women receiving the sacrament, and
many other duties; but we hold them obligatory, and
observe them on account of circwmstances which enforce
them upon us with all the authority of an express com-
mand. Nor is the objection that it does no good of any
importance. It certainly does as much good as circumcision
did to Jewish children. Besides, our not perceiving the
good that is to accrue from the observance of a divine
ordinance, is not a sufficient excuse for neglecting it.

But does not the. New Testament say, ‘he that believeth
and is baptized shall be saved?’ Verily, but it does not
say that none shall be saved or baptized, who are incapable
of believing. This was spoken of adults, none of whom, at
that time, had been baptized ; as Christian baptism had never
till then been instituted ; and we think it requires faith in all
such to constitute them proper subjects of baptism. But this
does not touch the question. Infants are not required to
believe, — are not capable of it; and yet they are objects of
God’s love, and are proper subjects of his salvation, and
ought to be distinguished by the mark he puts upon his
flock.
THE SACRAMENTS. 289

4. Of the mode of baptism. This ordinance being de
signed to indicate an inward grace, by which the subject is
in a state of acceptance with God, no one mode can be
claimed as being more expressive of its design than another.
Baptists speak without authority, when they assume that it
was instituted to symbolize the burial and resurrection of
Christ. We have no such intimation in the Scriptures.
This is a controversial zxvention to furnish some reason for
exclusive immersion ; but, wanting authority for its premises,
it avails nothing.

The commission given by Christ to the apostles, “ Go ye
into all the world,” &c., by which Christian baptism was in-
stituted, indicates that baptism consists in the religious appli-
cation of water to the candidate, “in the name of the
Father, and of the Son, and of the Holy Ghost.” It does
not specify the amount of water necessary, nor the manner
of its application, because these were matters of little mo-
ment; but the name in which it is to be applied is given. at.
full length. We say, therefore, that baptism consists not in
any one mode, but in the application of water in the proper
name. And this is amply supported by the meaning of the
original term baptize and its derivatives, which, according
to the best authorities, is restricted to no mode, but admits
of sprinkling, pouring, immersion, &c. This was the reason
why our excellent translators chose to anglicize the word,
rather than to translate it. There was no word in our
language that admitted of the same latitude of meaning, and
to have employed one of less compass, as the Baptists have
done in their late translation, would have been to misrepre-
sent the teachings of the Holy Ghost.

In this view of the subject, Methodists concur in the
prevailing sentiment of the church, and leave candidates to:
make their own selection in regard to the mode; gratifying

25
290 COMPENDIUM OF METHODISM.

them therein, by plunging them into the water, pouring
or sprinkling it on them, as they may prefer. Hence,
some go down into the water and are immersed, others
go down into it and are sprinkled, or poured, and all
come ‘up straightway out of the water” together, having
answered a good conscience and followed the Scriptures.
Others, believing that the baptisms which occurred at Jor-
dan and elsewhere, in the open air, were rather accidental
as to the place, it not having been sought for this purpose
more than the jail was sought for the baptism of the jailer
and his household, and having no intimation in the Bible that
Jesus or his apostles ever left the place where they were
assembled, to find conveniences for immersion, they receive
the ordinance in the house of God where they hear the word
and believe.

Thus we preach and practise. Those who insist on im-
mersion or nothing, and some who allow immersion to be
Scriptural, but will baptize only by sprinkling, complain that
we have no principles; but they mistake us. Our princi-
ples are fixed and definite, and by following them we avoid
the extremes of our opponents — exclusive immersion on the
one hand, and exclusive sprinkling on the other — and unite
those in the bonds of Christian union who would be
immersed themselves, but have no disposition to require it of
others; and those who would not be immersed, but are will-
ing that others should be, if they prefer it.

The arguments on this point are before the public in so
many different forms, it is unnecessary to refer to them
here.

5. Baptism is not a pre-requisite to the Lord’s supper.
The idea that Christians are not eligible to receive the
emblems of the body and blood of Christ, however pious,
till they have been baptized, is a device of Close Communion
THE SACRAMENTS. 291

Baptists, that has no foundation in Scripture. We have no
evidence that the first partakers of this sacrament had them-
selves been baptized. Indeed, Christian baptism was not
instituted till afterward. Nor have we the slightest intima-
tion, among the numerous allusions made to it, that it was a
necessary qualification for the other sacrament.

That baptism was usually administered soon after believ-
ing, and previous to the eucharist, is probable. So it pre-
ceded many other duties, as it does now; but that it was a
necessary qualification for the eucharist is another thing.
There is not the slightest evidence of it, any more than that it
was a pre-requisite for the other duties it preceded. Hence,
we regard young Christians, who have had no opportunity to
be baptized, but who purpose to be, as soon as practicable, as
suitable candidates for the Lord’s supper as any other.
Because they have not attended to one ordinance, for the
want of opportunity, we do not feel authorized to exclude
them from another. And yet the general practice of the
church, to baptize converts soon after they believe, and prior
to their going to the Lord’s table, we have no doubt, is a
prudent arrangement. But it affords no justification of
Close Communicants, in excluding all Christians from their
table who will not consent to be plunged by their own
ministers.

Those who wish to examine this question critically, will
find all needful assistance in the writings of Robert Hall,
who, though a Baptist, repudiated Close Communion as un-
worthy of a place in the Christian Church.

II. OF THE LORD’S SUPPER.

On this subject we need say but little. Our views are
entirely Protestant, and do not essentially differ from those
of other evangelical denominations. We generally receive
292 COMPENDIUM OF METHODISM.

the elements on our knees, because we think it more appru
priate ; but if any prefer to reccive them sitting or standing,
they can do so. The ordinance is usually administered in
our regular stations the first Sabbath in each month, and it
is desired that all our members, and other Christians who
may be present, should partake. Those only who have ex-
perience on this subject can appreciate the high spiritual
advantages the ordinance is calculated to secure.
PART THIRD.

OF GOVERNMENT, PARTICULARLY THAT OF THE
METHODIST EPISCOPAL CHURCH.

CHAPTER I

A GENERAL EXHIBIT OF DIFFERENT SYSTEMS.

WE use the term government here to indicate that form
of rules and principles, by which the affairs of our church
are conducted. The fact that most of the divisions in the
Wesleyan family, owe their origin to questions of this
nature, is a sufficient reason of itself for a pretty thorough
investigation of the subject. So many outbreaks indicate
that all is not right. If our principles are correct, our
administration is erroneous, or else there is fault on the other
side. It is not impossible that the seceders have been too
ambitious of power, or of ease; of profit, or of honor; or
they may have fallen into a pet, and struck for division out
of revenge, and raised objections to our government only to
cover their retreat and punish their old friends. This can
be best judged of when all the facts are known.

But others complain. Some say we are too episcopal,
and they cannot like us; while another class avow that we
have no legitimate episcopacy among us. Thus we are
berated, first on one side and then on the other; and it is a
little wonderful, considering the talent that has been arrayed

25* 293
294 COMPENDIUM OF METHODISM.

against us, that we have not been quite destroyed. But we
have had friends, and able defenders. Nevertheless, we
are not out of danger. Other separations will occur in
their time, and new opponents will rise up to accomplish
what their predecessors attempted in vain. The more
ignorant of our system they find the community, the more
successful will be their endeavors. It seems desirable,
therefore, that we fortify ourselves and our friends by a
thorough knowledge of our plan, and its philosophy, that we
may be able to withstand the fiery darts of any future
enemy that may appear. ‘To contribute to this result is our
present object.

The importance of some definite form of government can-
not be too highly appreciated. Those churches which have
undertaken to manage their affairs under the general direc-
tions of the New Testament, each member interpreting for
himself, have experienced difficulties to which others are
strangers. They have almost universally fallen into indif
ference, or disagreements, and perished without remedy.
Discipline is as necessary as instruction. To live together
profitably in church fellowship, Christians need to agree as
to the import of Scripture, both as to doctrine and practice,
in respect to each other, as well as to Him whom they
serve. Otherwise, no one will understand his duties or
privileges, and all will be in danger of serious mistakes and
punishments.

But what form of government a church should adopt, is
not so easily determined. It is generally conceded that the
Scriptures do not impose any one form in particular, but
leave it to the church to adopt such as circumstances may
require. This is the testimony of the most eminent divines
of all ages. Says Mr. Watson, adopting the language of
Bishop Tomline: “As it has not pleased our almighty
GOVERNMENT IN GENBRAL. 295

Father to prescribe any particular form of civil government
for the security of temporal comforts to his rational crea-
tures, so neither has he prescribed any particular form of
ecclesiastical polity as absolutely necessary to the attainment
of eternal happiness. Thus, the gospel only lays down
general principles, and leaves the application of them to
men as free agents.”

In agreement with this view, Mr. Wesley says: “As to
my own judgment, I still believe the episcopal form of church
government to be Scriptural and apostolical. I mean, well
agreeing with the practice: and writings of the apostles.
But that it is prescribed in the Scriptures, I do not believe.
This opinion, which I once zealously espoused, I have been
heartily ashamed of ever since I read Bishop Stillingfleet’s
Trenicum. I think he has unanswerably proved that neither
Christ nor his apostles prescribe any particular form of.
church government, and that the plea of the divine right
of the episcopacy was never heard of in the primitive
church.”

“‘ No certain form of church government,” says Dr. Law,
‘ig prescribed in the word; only general rules laid down for
it.” Says Neander: “Neither Christ nor his apostles have
given any unchangeable law on the subject. Where two or
three are gathered together in my name, says Christ, there
am I in the midst of them. This coming together in his
name, he assures us, alone renders the assembly well pleas-
ing in his sight, whatever be the different forms of govern-
ment under which his people meet.” Indeed, this is the
concurrent testimony of all sects and parties, if we except
Romanists and high churchmen, whose shameless pretensions
meet with deserved rebuke. We say, therefore, in our
Discipline, in the language of an article of the Protestant
Episcopal Church: “It is not necessary that rites and
296 COMPENDIUM OF METHODISM:

ceremonies should in all places be the same, or exactly alike ;
for they have been always different, and may be changed
according to the diversity of countries, times, and men’s
manners, so that nothing be ordained against God’s word.”

The early Christians were not in a condition to settle
upon any definite and unchangeable form. They were in a
state of great embarrassment, and governed themselves as
circumstances required. When persecution had somewhat
ceased, and they found it practicable to be more systematic,
they adopted the form with which they were most familiar,
viz.: that of the Jewish synagogue, from which they
derived the two orders of the ministry, presbyter, or bishop,
and deacon. The appointment of presbyters to the epis-
copal superintendency of cities, and larger districts, was an
after consideration, introduced as circumstances seemed to
require, and not by divine command. Christians, therefore,
of different ages and countries, having the same book for
their guide, have considered themselves at liberty to adopt
such a system of government as in their judgment was best
suited to the ends of the gospel scheme.

Civil governments are divisable into three kinds, monarch-
zeal, aristocratical, and republican. Some are pure, and
others mixed. Where supreme power is vested in a king,
there is a pure monarchy. Where it is vested in a few of
the principal men, there is pure aristocracy. Where it is
vested in the people, there is a pure democracy. A mixed
government is one in which these different forms are more
or less blended, so as to constitute a government embracing
parts of each.

To be more explicit, the king makes a monarchy ; the
House of Lords, an aristocracy; the House of Commons, a
democracy. The king and House of Lords make a limited
monarchy. The king, House of Lords, and House of Com-
GOVERNMENT IN @ENERAL. 297

mons, make a still more limited monarchy ; or a government
somewhere midway between a pure monarchy and a pure
democracy.

Ecclesiastical governments may also be divided into three
kinds, Episcopal, Presbyterian, and Independent. The
Episcopal form is that which recognizes bishops as having
authority beyond the limits of a single congregation. The
Presbyterian is that which governs any number of congre-
gations by presbyteries, synods, and general conventions; or
by other legislative and judicial bodies, by whatever name
distinguished, which exercise jurisdiction over several con-
gregations. The Independent form is that which lives, and
moves, and has its being, in and by a single congregation.

The Episcopal form, under one modification or another,
extends over the Roman Catholic, Greek, Moravian, Armin-
ian, Lutheran, English and American Episcopal, and Meth-
odist Episcopal Churches; the Presbyterian, over the Scotch
and American Presbyterian Churches, with some smaller
sects; the Independent, over all others, embracing Congre-
gationalists, Baptists, Unitarians, Universalists, Swedenbor-
gians, &c.

The government of the Roman Catholics is unquestionably
a pure despotism. The Pope of Rome is its supreme head.
In him is vested all power, legislative, judicial, and execu-
tive. Hence, he is called “ God,” “ the most holy father,”
‘‘God’s vicegerent,” &c. From his decision there is no
appeal. ‘To resist him is to resist God, and is punishable to
any extent he may please, where the civil authority inter-
poses no obstacle. He may act by person or by deputy.
The former being impossible in regard to most of his sub-
jects, he acts by primates, patriarchs, archbishops, bishops,
and priests, and thus makes his power felt wheresoever his
298 COMPENDIUM OF METHODISM.

claims are admitted. In spiritual matters, he dmpudently
assumes what the devil assumed to Christ in temporal, viz. :
universal jurisdiction.

The powers exercis#1 by his subordinates are thus de-
fined in the Encyclopedia of Religious Knowledge: “ An
archbishop has jurisdiction over all the bishops of his
province, who are his suffragans ; summons them every third
year to a provincial synod, and the constitution formed by it
affects all the churches in the province. In like manner
primates and patriarchs have a jurisdiction over all the arch-
bishops, and other bishops, in the kingdoms or nations where
they hold their dignified rank. The constitutions of the
national councils, convoked by the primate, bind all the
churches in that nation; and the constitutions of the patri-
archal council, bind all the patriarchate.”” Thus all Roman
Catholics obey their bishops, the bishops the archbishops, the
archbishops the primates and patriarchs, and all of them
their head, the Pope.

The Moravians derive their origin from the Greek Church,
which is strictly Episcopal. They, however, allow their
bishops much less authority than is exercised by the bishops
of the mother Church. They govern themselves by coun-
cils, composed of deputies from the congregations, and by
inferior bodies, called Conferences. Their councils meet
once in seven years, and make laws for the whole charch,
decide questions of doctrine and discipline, elect bishops,
appoint a kind of executive board, called “‘ the Elders’ Con-
ference of the Unity,” to exercise a general supervision
over the whole work, during the interim of the councils.
This Conference superintends the missions, watches over the
doctrine, moral conduct, and temporal concerns, of the con-
gregations, sees that discipline is every where maintained,
GOVERNMENT IN GENERAL. 299

removes and appoints servants of the unity, and authorizes
the bishops to ordain presbyters and deacons, and to conse-
crate other bishops.

There is another Conference belonging to each congrega-
tion, which directs its affairs, and to which bishops and all
other ministers, and laymen, are amenable. It is called
“the Elders’ Conference of the Congregations,” and is
composed of the minister, who is president, the warden, a
married pair, who have the spiritual oversight of the mar-
ried people, a single clergyman, who looks after the young
men, and a committee of women, whose business it is to care
for the interests of their sex. This body is answerable for
its proceedings to the Conference of the Unity.

The government of the Lutheran Church is a little singular.
In Denmark and Sweden it is strictly Episcopal. In Ham-
burg, Frankfort, and the United States, the ministers to-
gether form a body for the purpose of governing the church
and examining and ordaining ministers. In the United
States the ministers are under the inspection of ecclesias-
tical overseers, called seniors, or presidents, whose business
itis to admonish, to examime applicants for the ministry,
grant licenses, ad interim, and make reports to the Synods.
They are regarded as primus in paribus — first among their
equals. They have three judicatories in this country, viz. :
the vestry of the congregations, the special Conference, and
the General Synod. The Conference meets once a year,
and is composed exclusively of ministers. Its province is to
regulate the spiritual and doctrinal affairs of the church ;
while the Synod, being composed of an equal number of cler-
ical and lay members, takes a wider range, and admits of
no appeal from its decisions. Though this church has no
bishops in name, it is, nevertheless, Hpiscopal. Names do
300 COMPENDIUM OF METHODISM.

not alter the nature of things. Its seniors, or presidents,
though not authorized to perform all the offices usually
assigned to bishops, give it too high an Episcopal tincture to
allow of its receiving any other classification.

The orders of ministers recognized by the American Prot-
estant Episcopal Church are three — bishops, priests, and
deacons. They hold a triennial convention, in which each
diocese is represented by lay and clerical delegates, each
having one vote, and the concurrence of both being neces-
sary to an act of the Convention. The bishops of the
church form a separate house, having authority to originate
measures for the approval of the house of delegates, and
having a negative on all acts passed by the said delegates.
The canons ordained by this assembly, constitute the laws of
the church. It is the highest legislative and judicial tribu-
nal of the denomination, from whose decisions there is no
appeal.

Passing the Methodist Episcopal church for more particu-
lar consideration hereafter, the Presbyterians come next in
order. The officers of this denomination are pastors, ruling
elders, and deacons. The pastors preach the word, admin-
ister the ordinances, and have the general oversight of the
church. The ruling elders exercise government and dis-
cipline in conjunction with the pastors. The deacons take
‘care of the poor, and distribute among them such moneys
as are raised for that purpose. They also manage other
secular matters.

The judicatories of this branch of the general church are
three — Congregational, Presbyterial, and Synodical. The
first, called Church Session, is composed of the minister,
or ministers, and ruling elders, of a particular congrega-
tion. It is the duty of this body to admonish, try, suspend,
GOVERNMENT IN GENERAL. 801

and exclude, offenders from the church, as in their judg-
ment the case may require, and appoint delegates to the
higher courts.

The Presbyterial Assembly consists of all the ministers,
and one ruling elder from each congregation, within a certain
district. This body exercises a general supervision over all
the churches within its bounds. It has power to receive
and try appeals from the Sessions ; examine and license can-
didates for the ministry ; decide questions of doctrine and
discipline ; ordain, settle, and unsettle ministers; divide or
unite congregations, at the request of the people; and order
whatever pertains to the spiritual concerns of the churches
under its care.

The Synodical Assembly consists of all the ministers, and
one ruling elder from each congregation, within the bounds
of several Presbyteries. The Synod receives and tries
appeals from the Presbyteries, corrects whatever has been
done contrary to order, and adopts such regulations as it
judges best for the Presbyteries under its jurisdiction.

There is yet another tribunal above all these, called the
“ General Assembly.’ It consists of an equal delegation of
ministers and elders from each Presbytery; that is, one
minister and one elder to every six ministers. To this body
belongs the power of consulting, reasoning, and judging in
controversies respecting doctrine and discipline, of putting a
stop to schismatical contentions and disputations, and of
establishing new Synods where it is deemed necessary. Its
decisions are final.

The Independents derive their name from this sentiment,
to wit: that every particular congregation of Christians has
full power of ecclesiastical jurisdiction over its members,
independent of the authority of bishops, presbyteries, or any
other ecclesiastical assemblies. This sentiment being held

26
302 COMPENDIUM OF METHODISM.

in common by Congregationalists, Baptists, Universalists,
and various other sects, entitles them equally to a place in
this general category, though they differ considerably in
their particular arrangements, and no one of them em-
braces every principle of the original Independents.

Congregationalists denominate themselves “a class of
Protestants, who hold that each congregation of Christians,
meeting in one place, and united by a solemn covenant, is a
complete church, with Christ for its only head, and deriving
from him the right of choosing its own officers, to observe
the sacraments, to have public worship, and to discipline its
own members.” Yet they disclaim the name of Indepen-
dents, because they are pleased to associate in Conferences
for mutual counsel, and refer questions of difficulty to each
other for advice. But this, it will be perceived, does not
alter the nature of their government, since neither these
Conferences or councils have any authority, but to advise.
Most Independent Churches, however, have no such pro-
vision. They attend to their own business, and leave others
to do the same. ‘

As it respects the particular governments of Independent
Churches, little is known beyond their own limits. They all
claim to be purely democratic, and in theory they may be
so. But nothing is plainer than that in practice they are
strongly aristocratic. A few individuals control every
thing. We do not mention this as an evil of itself. Asa
general thing, matters are much better managed than they
would be by the mass. The truth is, there are but few in
any church that have interest enough to attend to these
things. The number who possess this, in connection with
other necessary qualities, is still less. So that the real
business is generally done by the few in Independent
Churches, as well as in Episcopal and Presbyterian, and
GOVERNMENT IN GENERAL. 803

done better and more efficiently than it would be by a larger
number. Hence, they gain, in spite of their system, some
advantages other systems provide for ; but there are others
they cannot have under their advisory arrangements, valua-
ble as we acknowledge them to be. These will be enumer-
ated in another chapter.

Now, of all this variety, none claim to be positively and
unmistakably Scriptural and right in such a sense that the
others are wrong, except the Romanists, and a Romish class
of Protestant Episcopalians. Yet these denominations em-
brace men of piety, talent, and learning, of the highest
order, who have every possible means of knowing the truth,
and have canvassed the whole subject with profound interest.
Their united conviction is, that no definite order of church
government is laid down in the Scriptures; and, therefore,
though they have a preference for one form instead of
another, (perhaps on Scriptural grounds,) they cannot deny
the validity of the others. They, therefore, allow their
brethren the same indulgence they claim for themselves,
viz.: to exercise their own judgment, and adopt such
arrangements as they deem best suited to the nature and
objects of the gospel, believing it to be practically true, that
“ the government which is best administered, is best.”
CHAPTER IL

THE GOVERNMENT OF THE METHODIST EPISCOPAL CHURCH.
ITS OFFICERS AND JUDICATORIES.

THE system of polity recognized by this branch of the
Christian church, is peculiar. It differs from every other
form of the general class to which it belongs. Originating
as it did, it could not well have been otherwise. How far it
is sustained by Scripture and reason, will be considered
hereafter. Our first object is to exhibit its several parts in
their proper character and connection.

Of orders in the ministry, strictly speaking, we recognize
two, — elder and deacon. Our elders are constituted by
an election in the Annual Conference, and the laying on of
the hands of a bishop and some of the elders. They are
authorized to administer baptism and the Lord’s supper, per-
form the office of matrimony, and all parts of divine wor-
ship. They may belong to an Annual Conference, and be
subject to the appointment of the bishops, if they prefer it,
and the Conference deem them suitable ; or they may be
local, and exercise their authority as they have oppor-
tunity.

Deacons are constituted in the same way, except the
imposition of the elders’ hands. They are authorized to
baptize, and perform the office of matrimony in the absence
of the elder, and assist the elder in administering the Lord’s
supper. What was said of the elders belonging to an An-

304
GOVERNMENT OF THE M. E. CHURCH. 805

nual Conference, is equally true of deacons. Four years’
exercise of the functions of this order in the local ranks, or
two as travelling preachers, are indispensable to advance-
ment to the order of elder, except in the case of mission-
aries, who may be ordained, at the discretion of an Annual
Conference, without serving out the regular probation.
Though this delay may sometimes seem unnecessary, con-

sidering the sacredness of the ministerial work, and that our

ministers are not required to pursue a thorough literary and
theological course of study before entering upon their public
duties, it is evidently a wise arrangement. Many first
served as class leaders, then as exhorters, and afterward as
local preachers, before they were graduated to deacon’s
orders, and two or four years more before they were ordained
elders. By this gradual advancement in office, they have
steadily matured in knowledge and grace, and are in little
danger of falling out with our system, or making many dan-
gerous mistakes in its administration. The two years’ pro-.
bation, preparatory to admission into an Annual Conference,
is also a salutary arrangement. It gives the Conference an
opportunity to become acquainted with the candidates and
their qualifications, and the candidates get a better idea of
the work, and can judge more correctly as to the propriety
of undertaking it. Two years often satisfies them, or the
Conference, or both, that they have missed their calling, and
hence they abandon it for something more congenial with
their adaptations. If some brethren might be admitted
with less delay, experience has demonstrated that two years’
probation is none too long, as a general rule.

The regular officers of the church are bishops, presiding
elders, preachers in charge, preachers, exhorters, class
leaders, stewards, trustees, book-agents, editors, and a mis-
sionary secretary. These are all provided for, and their

26*
306 COMPENDIUM OF METHODISM.

sphere of action defined in our Book of Discipline. The
last three have been added since the organization, to
strengthen and extend the departments of labor indicated
by their respective titles. In the same spirit, ‘and in obe-
dience to the same prudent policy, others will, no doubt, be
originated when the necessity for their services shall be
developed.

Our bishops, at the present, are five in number. They
are constituted by the election of the General Conference,
and the laying on of the hands of three bishops, or, at least,
of one bishop and two elders.

Their duties are: 1. To preside in the Conferences, both
General and Annual. 2. Fix the appointments of the trav-
elling preachers, under certain limitations and restrictions.
8. Travel through the connection at large. 4. Change, re-
ceive, and suspend preachers during the intervals of the Con-
ferences. 5. Oversee the spiritual and temporal business of
the whole Church. 6. Ordain bishops, elected and presented

* to them for the purpose by the General Conference, and eld-
ers and deacons elected and presented by the Annual Con-
ferences. And, 7. To decide all proper questions of dis-
cipline in the Annual Conferences, subject to an appeal to
the General Conference. Hence, to borrow the language
of the State, their duties are chiefly executive, but partially
judicial. Their business is not to make law, but to keep and
enforce it upon others ; not to originate new plans, but to
carry those into successful effect which have already been
adopted. And to these duties they are firmly bound, and
for the neglect of any one of them they may be disfran-
chised by the body which elected them, and to which they
are amenable. Indeed, if they cease to travel and attend
to their work, without the consent of the General Conference,
their episcopal authority is at an end.
GOVERNMENT OF THE M. E. CHURCH. 807

This may sound very odd to Episcopalians, who do not
understand our views; but it is, nevertheless, true. The
doctrine that a man, “once a bishop, is always a bishop,”
forms no part of our creed; nor that a bishop is a higher
order in the ministry than an elder, and, therefore, to be
tried only by bishops. In this respect, our bishops stand on
a par with theelders. Their distinction is that of office, not
of order. They are regarded as first among their equals,
— constituted and endowed by them for convenience sake,
to perform important duties.

A presiding elder is a sort of sub-bishop, more of the
diocesan character, as he only travels through a given terri-
tory, which he can compass several times a year. He is
appointed by a bishop, and required by the discipline to
hold Quarterly Conferences in the several societies in his
district, —in the absence of a bishop, to preside in the An-
nual Conferences, — take the charge of all the elders, dea-
cons, preachers, and exhorters within his territory, — and
change, receive, and suspend preachers, during the inter-
vals of the Conference, according to our rules. He is to
oversee the spiritual and temporal business of the church —
promote the cause of missions, Sunday Schools, Bible and
tract distribution; decide all questions of law in his Quar-
terly Conferences, subject to an appeal to the, president of
the next Annual Conference — take care that every part of
the discipline is enforced, and report the state of his dis-
trict to the bishops.

He may occupy the same field four successive years, and,
after an absence of six years, he may return to it if the
bishops see cause; or, if they find him unsuited to the work,
they may remove him at pleasure. Hach Annual Confer-
ence is divided into several districts, according to the ex-
308 COMPENDIUM OF METHODISM.

tent of its territory and the number of its societies, in each
of which there is a presiding elder. But these officers,
though appointed by the bishops, and are their “ helpers ”
in the superintendency, are strictly responsible for their con-
duct to the Conference of which they are members.

A preacher in charge is one having jurisdiction of a cir-
cuit or station. In the absence of the presiding elder he
is chairman of the Quarterly Meeting Conference; has the
oversight of all the preachers and members, as well as of
the spiritual and temporal business connected with his so-
ciety ; appoints and changes the class leaders; receives, tries,
-and expels members, according to the discipline, and attends
to all other matters necessary to the prosperity of the cause,
as specified or implied in the catalogue of duties printed for
his guidance. He is required to report quarterly to his
presiding elder.

The term preacher indicates, in our dialect, one who hag
a license to preach. Elders and deacons are necessarily
preachers, but all preachers are not elders or deacons. We
have many preachers, both travelling and local, who are not
ordained, and, of course, not represented by the term elder,
or deacon. They are sometimes placed in charge, as are
deacons ; but more experience, and fuller ministerial endow-
ments, are desirable. They receive their license from a
‘Quartgrly Conference, and are amenable to it for their
conduct, as are all local preachers, but have the right of an
appeal to the Annual Conference. Travelling preachers,
in full connection, whether elders or deacons, are amenable
to the Annual Conference to which they belong. But a
superannuated preacher, living out of the bounds of his own
Conference, being accused, may be held to trial in the Con-
ference within whose bounds he resides, and be acquitted,
GOVERNMENT OF THE M. E. CHURCH. 809

located, suspended, or expelled, in the same manner as if he
were a member of said Conference. But in all cases of
condemnation, he may appeal to the General Conference.

An exhorter is one who, in consideration of his possessing
gifts and graces adapting him to the work, is licensed to
hold meetings, as he may have opportunity, and exhort the
people, Where there is a scarcity of ministers, or a call
for more meetings than the ministry can attend, this office is
very useful. Many who are not qualified to preach, and
who, were they to attempt it, would make a lamentable
failure, may do important service to the cause in this way.
The office designates them, as, in the judgment of the
church, the most suitable to take the lead of conference
meetings, in prayer and exhortation; and it often gives
them confidence to do what they would not dare to under-
take without it, if, indeed, it would be proper. It has been
a very useful office, furnishing a sort of probation to the
ministry, and preparing the way for the more efficient dis-
charge of its functions. But we fear it is not now as useful
as it might be made. The gift of exhortation should be
encouraged in the church as well as the gift of prayer, and
is hardly less important to success. The warm out-speaking
of the heart, in fervent expostulation and warning, is often
more profitable than explanatory preaching. The license is
first given by a preacher in charge, on the recommendation
of the class to which the candidate belongs, or the leaders’
meeting, but is renewed annually by the vote of the Quar-
terly Conference.

Class leaders are church officers of the highest import-
ance. As we divide the whole country into Conferences,
and the Conferences into districts, and the districts into
circuits and stations, so we divide the circuits and stations
into classes, and place them under the supervision of men
310 COMPENDIUM OF METHODISM.

we denominate leaders, whose duty it is to see each member
of his class weekly, and, by religious counsel and advice,
help them to fight the good fight of faith. Allthe members
_of the church being thus classified, if the leaders are true to
their obligations, they will be useful, and always ready to see
the preacher, and give him a strict account of each one.
Thus, by the aid of these functionaries, whom Southey com-
pares to non-commissioned officers in the army, the preacher
is enabled to learn the condition of his church at once,
though a stranger, and exercise pastoral care that would be
utterly impracticable without them. They are often, as this
same writer humorously remarks, “ tax-gatherers,” and take
weekly collections, and pay them to the stewards; in view of
which he represents our “ spiritual policy”? as “ perfect.’
This sounds better coming from an enemy than from a friend.
However, the classes usually consist of from twelve to thirty
persons, located contiguously to each other and to the place
of meeting, if practicable, and assemble once a week, either
in a class-room prepared for the purpose, or in private houses,
and the presence or absence of each is noted in a book. If
any are sick, or fail to attend for other cause, the leader
is expected to visit them, and advise, admonish, encourage
and pray with them, as their circumstances require. Bishops
‘Coke and Asbury give the office its proper character. They
say: “The revival of the work of God does, perhaps,
depend as much upon the whole body of the leaders as it
does upon the whole body of the preachers. We have
almost constantly observed, that when a leader is dull, or
careless, or inactive, the class is, in general, languid; but,
on the contrary, when the leader is much alive to God, and
faithful in his office, the class is also, in general, lively and
spiritual. Every leader is, in some degree, a gospel minis-
ter. Our leaders, under God, are the sinews of our society,
GOVERNMENT OF THE M. E, CHURCH. 311

and our revivals will ever, in a great measure, rise or fall
with them.”

With this view of the office, who can fail to see its admir-
able adaptation to our itinerant system? It is an indispen-
sable adjunct, without which the system would be essentially
defective. And, exercised with fidelity, it furnishes a com-
plete refutation of some of the strongest objections urged
against our itinerancy ; for, after all, though our ministry is
itinerant, we have a settled pastorate.

But leaders should be men of sound, fervent, and enlight-
ened piety. Without this sacred endowment, they cannot
properly appreciate their high responsibilities, or discharge
them successfully. They may, indeed, go through with the
form, but, alas! it will be a spiritless operation. They must
feel the “ blessedness,” before they can speak of it with be-
coming interest and power. And, besides, they are to be
examples to their flock, —not only to teach and exhort, but
to furnish the model in their own experience and practice,
both in religious meetings and before the world. We have
been mortified and afflicted many times by the bad example
of class leaders in our prayer meetings and love feasts; and,
indeed, on other occasions. If these functionaries neglect
their duty, what may we expect of their class members.
Piety, profound, burning piety, is indispensable to their
efficiency.

Stewards are another class of officers connected with each
circuit and station, whose principal business is to provide the
elements for the Lord’s Supper, and attend to the finances
of the church, particularly the current expenses, and contri-
butions for the poor. But, as they are supposed to be men
of solid piety and sound judgment, and as their pecuniary
duties require them to be considerably acquainted in the
society, they are a sort of advisory committee to the preach-
312 COMPENDIUM OF METHODISM.

ers, to inform them of cases of sickness and disorderly con-
duct, to suggest what they think wrong in them, and counsel
them when asked in reference to various questions of admin-
istration. They are nominated by the preacher in charge,
and elected by the Quarterly Conference, to which body they
are accountable for the faithful performance of their duties.
The number connected with each charge varies from three to
seven, according to the difficulties of the business, and the
supply of suitable candidates.

Trustees are a useful class of local officers, to whom is
entrusted our church property, particularly our meeting-
houses and parsonages. They generally number from
Jive to nine, and are incorporated with full powers to hold a
certain amount of property for the use of the church to
which they belong, according to our discipline and usages.
They are responsible to the Quarterly Conference, and are
required to make an annual report of their doings. They
are bound, also, by the laws of the State where they live,
to hold whatever property is committed to them, agreeably
to the stipulations of the trust. One of these is, and
always ought to be, that our meeting-houses and parsonages
shall be for ever open to the ministers of our church duly
appointed to occupy them. Otherwise, a board of trustees
might dismiss their preachers, and appropriate the property
to the support of opposing doctrines and measures, leaving
the donors to seek accommodation elsewhere. This will not
do. The founder of Methodism had sagacity enough to see,
that to invest trustees with discretionary control of our
meeting-houses, would break down the itinerancy at once.
And he provided against so fatal a contingency by restrict
ing their power, and requiring them to hold our pulpits open
to the men and for the purposes for which they were made.
Hence, if our deeds are properly drawn, and trustees under-
GOVERNMENT OF THE M. E. CHURCH. 813

‘take to divert our property to other uses, the civil courts
will soon set them right on a general principle of law recog-
nized in all civilized countries, viz., that trust property must
te holden for the purposes, and to the uses, for which it was
given. The experiments of recreant trustees, and the action
of the courts, both in Europe and America, have placed this
matter in its true light, and given us entire confidence in
the inalienableness of our pulpits, so long as the church
wishes to occupy them according to the design of their
construction.

This arrangement has occasioned us some little trouble.
Our opponents, who have never lacked a disposition to com-
plain of us, have made it the occasion of saying and writing
many foolish things .to our disadvantage. For instance, they
have published, for the thousandth time, probably, that the
bisnops own all our meeting-houses, and can do with them as
they please. There are tens of thousands in New England
who believe this, and will, probably, carry the belief with
them to their graves. They have read it in their religious
papers, and heard it from the pulpit and in private, and “ it
must be true.” They look upon our bishops as enormous
church-mongers, having and holding any quantity of meeting-
houses, for which they never paid a cent, and which they
may sell at pleasure. Our denial of it has only given fresh
occasion for a re-publication of the old falsehood, and,
therefore, of fuller assurance of its truth, and we see no
way to correct the evil. However, the influence of it is
not so injurious as formerly. New England ministers and
churches have learnt something by experience. When they
had every thing their own way, and Church and State were
nearly allied, their mode of settling meeting-houses did well
enough. But when the absurdities of their theology came
under investigation, and drove some into Unitarianism, and

27
814 COMPENDIUM OF METHODISM.

others into Universalism; and their societies were divided,
and they lost several hundreds of their meeting-houses, and
many of their parsonages and parish funds, they began to
wake up to the idea that people sometimes change their
opinions, and that property holden subject to their will, may
be used for a very different purpose to-morrow than what is
contemplated to-day. The result was the adoption of a prin-
ciple similar to our own; since which much less complaint
has been heard. They now build meeting-houses for a church
or society, properly described and recognized, and define
the use and purposes to which they are to be applied, as they
should do, and find it the more peaceable and economical
way.

With slight variations to accommodate it to State laws,
our disciplinary deed is a very safe instrument. In build-
ing free houses, for which it was drawn, it will need very
little alteration in any place. In building proprietors’
houses, brethren sometimes make a different provision for
the appointment of trustees, but seldom in securing the use
of the pulpit to the church. This is indispensable. If those
who propose to build will not so frame their deeds as to
make this matter sure, our better course is to stand aloof,
and have nothing to do with it. Though it may commence
in peace, it will end in war, and in the subversion of the
cause it is intended to promote. The few instances in which
societies have attempted to mend Methodism in this respect,
ought to be a sufficient warning to all who come after, that
such attempts are disastrous, both to the owners of the pews
and those who occupy them. Every meeting-house should
be secured to one object or another. If it be designed for
the Baptists, let it be so stated in the deed. Their proper
title, as it is known in law, should be given. If it is for our
church in any particular place, let it be so stated, and that it
GOVERNMENT OF THE M. EB. CHURCH. 815

is to be held for ever for the worship of God, according to
the discipline and usages of the Methodist Episcopal Church.
Then there will be no chance for misunderstanding; and if
trustees should attempt to divert it, it will not be difficult to
restrain them.

But let it be observed, this does not imply ownership in
the bishops or Conferences. Neither can sell the house, or
let it for any other purpose, nor indeed for this; but they
can claim to use it according to our rules. If the house be
free, the ownership lies with the church which erected it;
but still, only as a house of worship. They cannot sell it
any more than the trustees. They have entered into legal
covenant with each other, to appropriate so much money to
build a house for this purpose. If any get tired of it he
can adopt another mode, but he cannot appropriate the
house to its maintenance. Where individuals have cove-
nanted to erect a house, and take the amount of their sub-
scription in a pew or in pews, the case is a little different.
But the fee of the house is no more in the pewholders than
it is in the contributors where the house is free. They can-
not sell it, or pervert it to any other purpose. But they
may occupy the pews of which they have deeds, or they may
rent, or sell them, or make them free; but they can do
neither or any thing else, only in subordination to the objects
agreed upon in the outset, and incorporated into the deed.
This arrangement protects minorities against the perversion
of their money to uses they never would agree to, prevents
them and their ministers from being turned out of doors, and
obviates contention, by withholding from disaffected and
apostate individuals all ground of hope, that, by any strata-
gem, they can alienate the property and employ it to suit
their new, and perhaps impious ends. If this is not both
316 COMPENDIUM OF METHODISM.

right and expedient we greatly mistake. But, as before
stated, other sects have come to do the same thing.

Our Book Agents are two in number ; one at New York,
and one at Cincinnati, Obio, each having an Assistant, all
appointed by the General Conference. They have our de-
nominational book business in charge, embracing the publi-
cation of Sabbath School, and general books and tracts, and
our various periodicals. They are, of course, responsible to
the body from which they received their appointment; which
body is represented, during the intervals of its sessions, by a
large and respectable Book Committee, who supervise their
doings, and decide all questions necessary to the security
and success of the concern.

The Editors of our books and periodicals are also ap-
pointed by the General Conference, and are responsible to
that body for their official conduct. They, too, come under
the supervision of the Book Committee, who have power to
suspend them, as well as the agents, if they judge it neces-
sary for the interests of the church and the concern.

The other officer alluded to is our Missionary Secretary.
His duties relate exclusively to our missionary work, in rela-
tion to which he is a sort of general agent. He edits “The
Missionary Advocate ;” receives reports from the missionaries
and lays them before the Board, with such suggestions and
advice as the cause seems todemand. He plans for the col-
lections and appropriations; travels over the country, preach-
ing and holding missionary meetings; and, like a general in
his army, surveys the whole field, marks its susceptibilities,
weaknesses, and wants, and then exerts himself in all reason-
able and energetic ways to improve his observation to push
the cause to its desirable achievements. He is to the mis
sionary cause, what the editor of our Sabbath School works
GOVERNMENT OF THE M. E. CHURCH. 817

is to the Sabbath School interests ; with this difference, he is
less confined ; and may render important service in extend-
ing the kingdom of Christ in the earth. Itis a glorious field
of effort, requiring wisdom in counsel, as well as eloquence in
speech, and by no means an easy station to fill.

Thus our church is marshalled: the secretary looking
after the heathen, — the Sabbath School editor after the child-
ren,—the agents, and other editors, after both, in connec-
tion with the general intelligence, defence, and purity of the
whole church, —the trustees taking care of our churches
and parsonages, —the stewards attending to our current
expenses, —the leaders to the spiritual welfare of their
classes, — the preachers watching over their flocks, — the
presiding elders superintending both preachers and people in
their districts, with all the other interests of the cause,— and
the bishops overseeing the whole.

But the reader will have an imperfect view of our gov-
ernment, however closely he may study this picture, unless
he looks also at our judicatories. There are two points to
be considered in criticizing a system of government, viz., itg
safety and efficiency. A government may be so safe,— that
is, so guarded, — as not to be efficient; or it may be so effi-
cient and powerful, as not to be safe. The best system is
that in which the safety and efficiency are about equally
balanced. Power too diffused is useless ; too condensed it is
dangerous. It is therefore that communities, having the
right of selfgovernment, clothe an individual, or a small
number of individuals, with all their own executive and
judicial power. This renders the authority of the whole
community available to meet every emergency, and hence
promotes security. But lest the individual, or individuals,
thus endowed should prove recreant, and oppress their con-
stituents, they limit ‘their authority, and hold certain checks

27*
318 COMPENDIUM OF METHODISM.

upon them for their own safety. Thus the Crown ot
England is limited by the Houses of Lords and Commons,
and the President of the United States by the Constitution
and Congress.

From what has been said, it will be perceived that the
offices recognized in the Methodist Episcopal Church involve
considerable authority. A brief reference to our judicato-
ries will show, in part, how that authority is guarded.

The highest is that of the General Conference. This
body meets once in four years, and is composed of one dele-
gate for every twenty-one members of each Annual Confer-
ence. Though it is presided over by the bishops, it is above
them, and makes and unmakes them, under the provisions of
its own constitution, which is not easily altered. It is the
only rule-making, or legislative body, of the church, and
ordains such alterations in our discipline, from time to time,
as experience shows to be necessary. But it is not without
limit. 1. It cannot revoke or alter any of our articles of
religion, or establish any new standard of doctrine; nor is
there any power in the church to doit. 2. It cannot allow
of more than one representative to every fourteen members
of each Annual Conference, nor less than one to every
thirty, except in case of a fraction of two-thirds of the num-
ber fixed as the ratio of representation, when the Confer-
ences shall be entitled to an additional delegate, and except,
too, that no Conference, however small, shall be deprived of
the privilege of two delegates. 3. It cannot destroy our
episcopacy, nor the plan of its general superintendency.
4, Nor can it revoke or change our general rules. 5. Nor
do away the privileges of our ministers or preachers of trial
by a committee, and of an appeal; or the privileges of our
members of trial before the society, or by a committee, and
of an appeal. 6. It is also limited in the appropriation of
GOVERNMENT OF THE M. E. CHURCH. 819

the produce of the Book Concern and Chartered Fund;
But any of these restrictions, except the first, may be modi-
fied by a vote of two-thirds of the General Conference, pro-
vided it be recommended or concurred in by three-fourths of
all the members of the several Annual Conferences, who
shall be present when the subject is considered in their
respective Conferences, and vote.

This is also a judicial body. It takes original cognizance
of the bishops, and is authorized to expel them for improper
conduct, and receives and settles appeals from their decision
on Jaw questions, and from the action of the Annual Confer-
ences, in the trial and conviction of any of their members.
Besides, it reviews the records of the said Conferences, and
proscribes any action it shall deem unconstitutional.

It is, indeed, the great wheel of the connection, and gives
motion, direction and stability to all the others. Consider-
ing that it appoints and controls the bishops, and our other
general functionaries, it may be said to possess important
executive powers also. But its powers are none too extended
to be effective, or too loosely guarded to be safe.

Our Annual Conferences come next in order. These
assemble, as their title indicates, every year, and are com-
posed of all the travelling preachers who are in full connec-
tion within certain geographical limits. The number of
these bodies is, at present, thirty-one, and in rights, privi-
leges, and duties, they all stand on a par, and are subject to
the same regulations, and to the superintendency of the
game bishops. They have no legislative authority whatever.
Their official work is judicial and executive. Itis indicated
by the following inquiries, which are introduced by the
president as here recorded. 1. What preachers are admit-
ted on trial? 2. Who remain on trial? Upon this question
being asked, the list of those who have been-on trial one
320 COMPENDIUM OF METHODISM.

year or more (for sometimes they are kept on trial three or
four years) is called, and their character and prospects are
reported by their presiding elder, and others; and if they
are succeeding, they are continued ; if not, they are dropped.
3. Who are admitted into full connection? 4. Who are the
deacons? 5. Who have been elected and ordained elders
this year? -6. Who have located this year? Every trav-
elling preacher can locate, and thus leave the Conference
when he pleases. 7. Who are the supernumeraries?
That is, who are so far worn out in the itinerant work, as to
be unable to do full service? 8. Who are the superannu-
ated preachers ? or, the preachers who are so infirm as to be
unable to preach at all. 9. Who have been expelled from
the connection this year? 10. Are all the preachers blame-
less in life and conversation ? To answer this intelligently, a
thorough examination of each member is had in the presence
of the Conference. 11. Who have died this year? 12. What
numbers are in society? This brings out a numerical
report from all the preachers in charge, which answers the
question. 13. What amounts are necessary for the support
of superannuated preachers, and the widows and orphans of
preachers, and to make up the deficiencies of those who
have not obtained their regular allowance on the circuits?
This involves the report of our estimated salaries, and the
amount paid on them. 14. What has been collected on the
foregoing amounts, and how has it been applied? This
brings out our stewards’ reports, and the amount of our col-
lections in each society for these objects. 15. What has
been contributed for the support of missions, &c., &c.?
This secures a report of all our benevolent operations.
16. Where are- the preachers stationed this year? ‘This is
answered by the bishop, after all the other business is done. |
17. Where and when shall our next Conference be held?
GOVERNMENT OF THE M. E. CHURCH. 821

The place is settled by the Conference, — the time by the
president.

To these items of regular business the Conferences fre-
quently add others, by mutual consent. Thus, they discuss
temperance, peace, moral reform, slavery, and other great
questions, and send forth their manifestos to the world, as
they judge right and expedient.

In their judicial capacity, they receive and try complaints
preferred against any of their members, and reprove, sus-
pend, and expel them, as the nature of the case requires.
They also try appeals, made by local preachers, from the
decision of Quarterly Conferences by which they have been
impeached. And it is proper to observe that the members
of the Conference are liable to arraignment, not only on
moral and religious grounds, but on account of their admin-
istration of discipline ; and that, too, by any person who may
be aggrieved with their conduct.

Quarterly Conferences are holden quarterly by the presid-
ing elders, in each circuit or station in their respective
districts. They are composed of all the travelling and
local preachers, exhorters, stewards, and leaders of the
circuit. They have the exclusive authority to license men
to preach, but are not permitted to do so unless they come
recommended by the society to which they belong, or by a
leaders’ mecting. Then, after due examination on the
subjects of doctrines and discipline, they can give the
license, if they see cause, and recommend a local preacher
to the Annual Conference, to be ordained or admitted to the
travelling connection, or both.

They also receive and try complaints preferred against
local preachers, and appeals of laymen from the action of a

. society by which they have been impeached. Besides, they
appoint the stewards, and hold them to account for their
822 COMPENDIUM OF METHODISM.

doings, have an oversight of the trustees and Sabbath Schodis,
and, indeed, of all the interests of the society.

To these we may add what are known by the name of
Leaders’ oy Board Meetings, usually composed of the
preacher in charge and the leaders and stewards of his
society. These are held frequently, and take cognizance of
every thing pertaining to the temporal and spiritual interests
of the society with which they are connected. And, gen-
erally, as is this body, so is the society. Being usually
composed of a number of the most intelligent and influential
men of the church, it operates as a balance wheel, and regu-
lates the whole body. Stewards and trustees hold occasional
meetings by themselves, but these are only for the more
convenient performance of their respective duties.

Thus, our highest officers are under law, and our law-
makers under a constitution they may not infringe. Hach
man is clothed with power equal to the work assigned him ;
but is bound to exercise it by specific rules, and with refer-
ence to a given purpose, and may be called to a strict
account if he does not. But as the peculiar advantages of
this system are to be considered in another place, we will
not enlarge upon the subject here.
CHAPTER III.

METHODIST EPISCOPACY, BOTH SCRIPTURAL AND WESLEYAN.

From the two preceding chapters, the uninitiated will be
able to form something of a correct idea of our government,
and the points of difference between it and the other sys-
tems. He will, therefore, be able to appreciate the objec-
tions and arguments which have been urged against particu-
lar parts of it, and what we are about to say in its defence.
Among the most ancient objections, and. one which is quite
formidable in certain communities, is, that our episcopacy is
not valid ; in other words, that our bishops are no bishops,
and consequently we have no valid ministry or church. The
argument in support of this sweeping allegation is, in sub-
stance, as follows: To be a scriptural bishop, one must
have received his ordination in a direct and uninterrupted
line of succession from the apostles: but Methodist bishops
have not thus received their ordination; therefore, Meth-
odist bishops are not scriptural bishops.

This argument, it will be perceived, is based upon the
fiction of uninterrupted succession, which is too fanciful to
merit sober treatment. When we consider the divisions that
early occurred in the church; that various and conflicting
claims to supremacy were pressed to the greatest extremes ;
that during the Dark Ages, embracing more than a thou-
sand years, the church was sunk in the deepest ignorance
and corruption, so that it is exceedingly doubtful whether

823
824 COMPENDIUM OF METHODISM.

there was a valid bishop on earth, it is manifest that such a
succession could not have been maintained without one con-
tinued miracle. But could it be proved, it would not estab-
lish its validity, since many of the popes, each of whom is
assumed to be a link in the chain, are known to have been
so basely profligate, and utterly unworthy of the titles they
bore, that, had they received a genuine ordination, they were
not in a condition to transmit it to others. This is not the
writer’s opinion, only ; it is the sentiments of wise and pious
Episcopalians, who have something more than a mere succes-
sion to rely on for their authority.

Bishop Hoadly says, “‘ I am fully satisfied that, till a con-
summate stupidity can be happily established and universally
spread over the land, there is nothing that tends so much to
destroy all due respect to the clergy, as the demand of more
than can be due them; and nothing has so effectually thrown
contempt upon a regular succession of the ministry, as the
calling no succession regular ‘but what was uninterrupted ;
and the making the eternal salvation of Christians to depend
upon that uninterrupted succession, of which the most
learned must have the least assurance, and the unlearned
can have no notion, but through ignorance and credulity.”
Eusebius was one of the earliest historians, and in attempt-
ing to trace the succession, declared it to be ‘‘a matter of
much doubt, — that he had but slight authority to depend
on respecting the definite fields of the apostles, if they had
any, and that was mere report.’ Who their successors
were, he says, it “is no easy thing to tell.”’ Hence, says
Bishop Stillingfleet, “If the successors of the apostles by
the confession of Eusebius are not certainly to be discovered,
then what becomes of that unquestionable line of succession
of the bishops of the several churches, and the large dia-
grams made of the apostolical churches, with every one’s
METHODIST EPISCOPACY. 825

name set down in his order?” Other bishops have seen
the folly of these pretensions, and repudiated them, but we
have not room to quote their words. Nor is it necessary.
The facts that the least deviation is allowed to make a breach
in the imaginary chain; that there have been two, and even
three popes at the same time, excommunicating and denounc-
ing each other, — that some of them were officially declared
to be schismatics, Arians, magicians, and heretics, and that
the succession, if there be any such thing, has come down
through these very men, seems to be sufficient to brand it as
a miserable fabrication.

And still there are other objections to it, not less formid-
able. It attributes a virtue to mere ceremonies, that they
do not possess. ‘Christianity has its rights, simple, and
hallowed, but teaches them with a latitude, in respect to
their mode, which shows that their spirit, not their letter,
constitutes their importance. The genius of Christianity is-
spiritual, not formal. This tenacity for modes destroys its
spirituality ; it is the source of Puseyism, and the infinite
corruptions of Popery. The doctrine of a special mysterious
virtue inherent in the acts of a man, because of a specific
mode of appointment to his office, is but a step from the doc-
trine that he imparts a special virtue to the sacraments, by
which, independently of the moral temper of the recipient,
they save his soul; a religion of forms without morals —
transubstantiation — the adoration of the host —implicit
reliance on the mediation of the priest — and numerous
other delusions follow in the train.’? — Stevens’ Church
Polity, p. TA. :

To say nothing of the uncharitableness of a doctrine that :
unchurches the Christian world, and leaves them to hope
only in the uncovenanted mercies of God, our final remark
is, that it is not supported by one single passage of Scripture,

28
826 COMPENDIUM OF METHODISM.

which is equivalent to the most positive declaration against
it. If the doctrine be true and important, as assumed,
surely there is nothing Christ and the apostles would have
taught sooner. or more explicitly. It is, therefore, fulse, or
those teachers sent from God were recreant to their high
calling.

We accord with a writer in the Edinburg Review, who
says: ‘ Whether we consider the palpable absurdity of this
doctrine, its utter destitution of historical evidence, or the
outrage it implies on all Christian charity. it is equally re-
volting. The arguments against itare infinite; the evidence
for it absolutely nothing. It rests not upon ene doubtful
assumption, but upon fifty. First, the very basis upon
which it rests — the claim of episcopacy itself to be of apos-
tolic origin — has been most fiercely disputed by men of equal
erudition and acuteness, and, so far as can be judged, of
equal integrity and piety.

“ Again, who can certify that this gift has been incor-
ruptibly transmitted through the impurities, heresies and
ignorance of the Dark Ages? Is there nothing that can
invalidate orders? The chances are infinite that there have
been flaws somewhere or other in the Jong chain of succes-
sion; and as no one knows where the fatal breach may have
been, it is sufficient to spread universal panic through the
whole church. What bishop can be sure that he and his
predecessors in the same line, have always been duly conse
crated? or what presbyter, that he was ordained by a bishop
who had a right to ordain? But the difficulties do not end
here. It is asked, how a man, who is no true Christian, can
be a Christian minister? how he, who is not even a disciple
of Christ, can be a genuine successor of the apostles 7”’

How Episcopalians can make up their minds to criticize
their more successful neighbors, on a point upon which they
METHODIST EPISCOPACY. 827

are so much exposed themselves, is unaccountable. Yet
they do it, and urge their silly pretensions with an air of
selfsecurity that is hardly paralleled. Such an example of
boasting weakness is not upon record, unless it may be
found in some of the adventures of the knight of La Mancha,
in the assumption of the prince of darkness when he at-
tempted to purchase the homage of :Christ, or in the lordly
dictation of the maniac, when he fancies himself some extra-
ordinary personage. If we were in their confidence, we
should suggest that they ‘“‘examine themselves.”” When
they can satisfy the world that a lay woman is the legitimate
head of the church, and explain the power of national lines to
extinguish episcopal orders; in other words, how their
bishops are out of the succession the minute they touch
English soil, and enlighten the community on other similar
questions, their pretensions will appear to better advantage.

The term bishop, Cepiskopos,) signifies an overseer, or
one who has the direction of any thing. It is employed in
the Scriptures to designate pastors of churches; as in Acts
xx. 28, and several other places. Christ is called the
“ Bishop of our souls.” As used by the apostles, in refer-
ence to pastors, it signifies the same as presbyter or elder,
and the terms are applied to the same men, and the same
office. When St. Paul came to Miletus, “he sent to Ephe-
sus and called the elders (presbuteroi) of the church, and
charged them, Take heed to all the flock, over the which
the Holy Ghost hath made you overseers,” (episkopous.)
St. Peter says, ‘ The elders, (presbuterous,) which are
among you, I exhort, feed the flock of God which is among
you, taking the oversight (episkopountes) thereof. And
says Paul to Titus, “For this cause I left thee in Crete,
that thou should set in order the things that are wanting,
and ordain elders, (presbuterous,) in every city,” provided
328 COMPENDIUM OF METHODIEM.

he should find any suitable. “ For,’ says he, “a bishop
‘ (episkopon) rust be blameless,’ &e., showing that bishop
and elder mean the same thing.

The testimony of the fathers sustains this view of the
subject beyond a doubt. They knew no difference in the
meaning of the terms. Clement, Polycarp, Justin Martyr,
Treneas, and others, used the terms interchangeably, and
avowed this to be their legitimate import. Those who wish
to consult them farther are referred to Bang’s Original
Church, and Coleman’s Primitive Church.

Neale says of the reformers, under King Edward, that
they “believed but two orders of church men in Scripture,
bishops and deacons; and, consequently, that bishops and
" priests were but different ranks or degrees of the came
order.” Therefore, “they gave the right hand of fellow-
ship to foreign churches, and to ministers who had not been
ordained by bishops.” In a work prepared by Cranmer,
Latimer, and eight other bishops, at the command of the
King, it is affirmed, that m the New Testament, there is no
mention made of any degrees or orders, tut only of deacons
and of priests, or bishops.” This was the prevailmg doc-
trine, then, but times and plans have altered. In a work
ealled “The Necessary Erndition of a Christian Man,” ap-
proved by parliament in 1715, the King says, in his preface,
“that priests [or presbyters] and bishops are, by God’s
law, one and the same, and that the powers of ordination
and excommunication belong equally t both.” Lord King,
Archbishop Usher, Bishop Stillingfleet, and others, attest to
the same, particularly that the power of ordination lays with
the presbyters, and that they did ordain.

Stillingfleet says, “In the primitive church the presby-
ters either did or might ordain others to the same authority
with themselves; because the intrinsical power of order.is
METHODIST EPISCOPACY. 829

equal in them, and in those who were afterward governors
over presbyters. And the allocation of orders doth come
from the power of order, and not merely from the power of
jurisdiction. It being likewise fully acknowledged by the
schoolmen that bishops are not superior to presbyters as to
the power of order.”

‘“‘ The terms bishop and presbyter,” says Dr. Mason, “in
their application to the first class of officers, are perfectly
convertible; the one pointing out the very same class of
ruler with the other, is as evident as the sun shining, in his
strength. Timothy was instructed by the apostle Paul in the
qualities which were to be required in those who desired the
office of a bishop. Paul and Barnabas ordained presbyters
in every church which they had founded. Titus is directed
to ordain, in every city, presbyters who are to be blameless,
the husband of one wife. And the reason of so strict a
scrutiny into character is thus stated, for “‘a bishop must
be blameless.” If this does not identify the bishop with the
presbyter, in the name of common sense what can do it?
Suppose a law, pointing out the qualifications of a sheriff,
were to say, “‘ A sheriff must be a man of pure character,
of great activity, and resolute spirit; for it is highly neces-
sary that a governor be of unspotted reputation,” &¢., the
bench and the bar would be rather puzzled for a construction,
and would be compelled to conclude either that something
had been left out in transcribing the law, or that governor
and sheriff meant the same sort of officer; or that their
honors, the legislature, had taken leave of their senses.

Whence, then, it may be asked, originated the distinction
between bishops and elders? Writers have traced it to
various sources. It seems to us to have arisen, at first, from
different causes. One, probably, was a manifest distinction
in the endowments and circumstances that existed among

”
830 COMPENDIUM OF METHODISM.

them. The probability is, that they possessed the same
diversity of talent and adaptation, that is observed among
spiritual and holy ministers of the present age. Some were
peculiarly adapted to be ‘apostles, some prophets, some
evangelists, and some pastors and teachers.’ And all were
necessary ‘“ for the perfecting of the saints, for the work of
the ministry, for the edifying of the body of Christ.”

Another cause was the necessity of a president, superin-
tendent, or leader, which all associations of equals feel, espe-
cially when they meet in conventions, and undertake great-
achievements, which require powerful executive skill, and en-
ergy. It was a dictate of wisdom then, as now, to place some
one or more in command, to direct the movements of the enter-
prise, and sce that all parts of the plan were carried into suc-
cessful operation. This might have been done by lot, or by
vote, or by common consent. It sometimes happens that one
is providentially so distinguished, that a formal appointment
-from the body would seem almost ridiculous. The apostles,
for instance, would have shown themselves wanting had
.they attempted to elect Christ to be their leader, because
-he manifestly held that relation from higher authority. And
the infant churches, collected and organized by St. Paul,
‘would have indicated a want of proper respect for him, had
they assumed to be equal with him, and to assign him his
field of labor and jurisdiction. He had begotten them
‘through the gospel. Subsequently, ambition and the love of
power, contributed, no doubt, to elevate. the leading spirits of
the church, to the depression of others. And as piety
declined, and the church became entangled with the state,
they were enabled to assume and maintain unwarrantable
authority; and hence arose the prelatical episcopacy, of
which the world has had so much reason to complain.

If one is the pastor of a flock, and watches, guides, and
METHODIST EPISCOPACY. 331

feeds it with the bread of life, he is, scripturally, a bishop,
whether his flock consist of ten or ten thousand, — whether
it be limited to a single village, or scattered over a conti-
nent. Mr. Wesley became convinced of this, more than
thirty years before he ordained any one, by reading Lord
King’s Account of the Primitive Church, when the authority
of prelatical episcopacy stood in a different light with him
from what it did before. Still he reverenced it, and would
not interfere with its prerogatives any further than the inter-
ests of souls required. But, having been ordained first a
deacon, and then an elder, he regarded himself a bishop in
the proper sense of the word. He was an elder, not only
by ordination, but by virtue of his age and experience, to
which the term originally refers. And he was a bishop, not
merely by virtue of the same ordination, but by reason of
having an important charge of souls. Thousands, yea, tens
of thousands, looked to him for spiritual direction. Under
God, he was their father. He had called them by the gos-
pel, and they had run after him, and looked to him for
watch-care and guidance. They knew no other, nor would
many of them follow any other. Had he forsaken them, they
would, probably, have been scattered to the winds. He
could not do it without being recreant to the high trusts
Providence had imposed upon him. To have turned them
- over to the English Church would have been no better than
placing a living child in the bosom of a dead mother, and in
many cases it would have been more like casting lambs into a
den of wolves. The church was dead, and not ina condition
to appreciate the views and operations of Mr. Wesley, or to
‘sympathize with his children. Its bishops would not ordain
his preachers, nor its priests administer the sacraments to
his numerous people. Indeed, they repelled them from the
Lord’s table for no other reason than that they were
332 COMPENDIUM OF METHODISM.

qualified to approach it properly. They repelled him, also,
and otherwise treated him so unkindly, that we have
wondered at his patience.

We say, thercfore, that he was a bishop, not only in min-
isterial order, but in jurisdiction, —a bishop of two hemi-
spheres, made such by Almighty God, who called him, by
the Holy Ghost, to the office and work of the ministry, and
called hundreds and thousands to follow him as their spiritual
guide. Hence he was under obligation to watch over these
souls, and supply them with the means of grace to the extent
of his ability. Not only to send them pastors and teachers,
bnt such as were endowed to administer the whole gospel,
its sacraments as well as its precepts and promises. This he
tried to do for many years, without exercising the ordaining
prerogative which he believed to be vested in himself, as
much as in any other man in England, jure divino, to avoid
creating unneccessary prejudice, and keep the farthest
possible distance from schism. But his followers, multi-
plying by the thousand, both in Europe and America,
and becoming clamorous for the ordinances, especially in
this country, lie submitted to the pressing necessity, and,
with the aid of Mr. Creighton and Dr. Coke, both pres-
byters of the Church of England, he ordained Thomas
Vasey and Richard Whatcoat elders or presbyters, and
then he ordained Dr. Coke superintendent of the Methodist
societies in America.

That he did his duty, exercised and conferred all the
authority legitimately involved in the two offices, we cannot
doubt. 1. Because he and his associates were regular pres-
byters, and therefore authorized to ordain others, as we have
already shown. 2. Many thousands of his followers were
destitute of the ordinances. Their own preachers were not
authorized to administer them, and of others there were few.
METHODIST EPISCOPACY. 833

The Episcopal Church had been about broken up by the
Revolution, and they were, at that very moment, seeking
episcopal prerogatives from English bishops. The Methodist
societies were also getting divided on this very subject.
They had urged Mr. Wesley so long to send them ordained
-ministers, some were determined to wait no longer. How
could he have done less than he did, and been true to his
God and his followers? 38. But using the term bishop, as a
mark of official distinction and jurisdiction, Mr. Wesley, in
the providence of God, was the only bishop of the Methodist
societies, and the only man on earth that was qualified to
provide them with the ordinances. What had the prelates
and priests of the English Church done for them, but to per-
secute and despise them? What had they done for their
leader, but to hinder him in his work? What right had they
to ordain Methodist superintendents and elders for America ?
Mr. Wesley was their acknowledged leader, and was
endowed to do all for them that was necessary, as really as
Moses was the leader of the Israelites from bondage. Not
to construct and organize them, merely, but to furnish them
with all the means of grace. 4. But these prelates would
do nothing, had they been authorized. Mr. Wesley had
desired them to ordain some of his preachers for the home
service, but they would not. He knew how difficult the
Episcopalians of this country found it to get a bishop
ordained, and that if he asked for the ordination of a man
of his selection to the superintendency of American Meth-
odism, he should only be delayed and spurned. Besides, he
knew this country was free from English law, and open to
him as to any other man. 5. He was earnestly solicited by
his followers to exercise his right to ordain, and assured
that nothing short of this could hold his societies toge-
ther. What could he have asked more? Had he still
834 COMPENDIUM OF METHODISM.

resisted their wishes, he would have shown himself more
careful of English ceremonies than of American souls. It
would have been a stain upon his theological and religious
character to all generations.

But some will say, supposing it to be true that presbyters
are authorized to ordain presbyters, it does not justify Mr.
Wesley in ordaining Dr. Coke a bishop, thus making him
superior in office to himself. Episcopalians think it quite
laughable ; and others, to avoid the reproach, deny that he
ordained Dr. Coke a dishop. But we see no difficulty in the
case. Is it an uncommon thing for men to elevate others
above themselves, and induct them into their office by ap-
propriate ceremonies? The ] resident of the United States
is a very high officer, yet ].e is chosen by men, most of
whom never enjoyed any higher office than that of a
voter. Indeed, most offices in a free country, are conferred
by those who are far below them, and may never rise so
high as to share their honor.

But how does it appear that Mr. Wesley made an officer
superior to himself? Dr. Coke was a presbyter of the
Church of England when the ceremony commenced. In
this respect he stood on a par with Wesley, and was as well
qualified to ordain. But observe, Mr. Wesley does not pre-
tend to elevate Dr. Coke to a higher order in the ministry.
He denies that there is any higher. He ordained him
rather to an office,— the office of. bishop or superintendent
of the Methodist societies in America, — and authorized him
to ordain elders, deacons, and other superintendents.
He did not make him an officer superior to himself, but con-
ferred on him a part of his own great authority, in a part
of his own parish, “ the world,” still holding him, and the
people placed under his episcopal watch-care, in subordina-
tion to himself. In other words, he appointed him to go
METHODIST EPISCOPACY. 885

and do in America, what his other duties would not allow
himself to do, still being the father and governor of the
whole connection, as before. And the propriety of his
ordaining Dr. Coke, instead of Dr. Coke ordaining him, is
seen in the fact that he was the acknowledged father of the
people to be provided for, whereas Dr. Coke was but a
younger brother. And further, he had long. been desired
by them to provide for their necessities in this respect.

The letter he gave Dr. Coke, to introduce him to his new
field, explains his views and the grounds of his authority in
the clearest manner. It is as follows : —

“ Bristot, September 10, 1784.

“TQ DR. COKE, MR. ASBURY, AND OUR BRETHREN IN
NORTH AMERICA.

“ By a very uncommon train of providences, many of the
provinces of North America are totally disjoined from their
mother country, and erected into independent States. The
English Government has no authority over them, either civil
or ecclesiastical, any more than over the States of Holland.
A civil authority is exercised over them, partly by the Con-
gress, and partly by the Provincial Assemblies. But no one
either exercises or claims any ecclesiastical authority at
all. In this peculiar situation, some thousands of the inhab-
. itants of these States desire my advice; and, in compliance
with their desire, I have drawn up a little sketch.

“‘ Lord King’s account of the Primitive Church convinced
me, many years ago, that Bishops and Presbyters are the
same order, and, consequently, have the same right to ordain.
For many years I have been importuned, from time to time,
to exercise this right, by ordaining part of our Travelling
Preachers. But I have still refused, not only for peace
sake, but because I was determined, as little as possible, to
336 COMPENDIUM OF METHODISM.

violate the established order of the National Church to which
I belonged.

“But the case is widely different between England and
North America. Here there are Bishops who have a legal
jurisdiction. In America there are none, neither any parish
Ministers. So that, for some hundred miles together, there
is none either to baptize or to administer the Lord’s Supper.
Here, therefore, my scruples are at an end; and I conceive
myself at full liberty, as I violate no order, and invade no
man’s right, by appointing and sending laborers into the
harvest. °

“‘T have accordingly appointed Dr. Coke and Mr. Francis
Asbury to be joint Superintnedents over our brethren in
North America; as also Richard Whatcoat and Thomas
Vasey, to act as Elders among them, by baptizing and ad-
ministering the Lord’s Supper. And I have prepared a
liturgy, little differing from that of the Church of England,
CI think, the best constituted national church in the world,)
which I advise all the Travelling Preachers to use on the
Lord’s day, in all the congregations, reading the litany
only on Wednesdays and Fridays, and praying extempore
on all other days. I also advise the Elders to administer
the Supper of the Lord on every Lord’s day.

“Tf any one will point out a more rational and Scriptural
way of feeding and guiding those poor sheep in the wilder-
ness, I will gladly embrace it. At present, I cannot see
any better method than that I have taken.

“Tt has, indeed, been proposed, to desire the English
Bishops to ordain part of our Preachers for America. But
to this I object, 1. I desired the Bishop of London to ordain
only one, but could not prevail. 2. If they consented, we
know the slowness of their proceedings; but the matter
admits of no delay. 38. If they would ordain them now,
METHODIST EPISCOPACY. 837

they would likewise expect to govern them. And how
grievously would this entangle us? 4. As our American
brethren are now totally disentangled both from the State
and from the English hierarchy, we dare not entangle them
again either with the one or the other. They are now at
full liberty simply to follow the Scriptures and the Primitive
Church. And we judge it best, that they should stand fast
in that liberty wherewith God has so strangely made them

free.
“ JoHN WESLEY.”

Could any thing be more reasonable? And was it not
equally Scriptural? Who does not see a striking analogy
between this transaction and that which occurred at Antioch
many years before. ‘‘ Now there were in the church that
was at Antioch, certain prophets and teachers ; as Barnabas,
and Simeon that was called Niger, and Lucius of Cyrene,
and Manaen, which had been brought up with Herod the
tetrarch, and Saul. As they ministered to the Lord, and
fasted, the Holy Ghost said, Separate me Barnabas and
Saul for the work whereunto I have called them. And
when they [the three presbyters, Simeon, Lucius and Ma-
naen,] had fasted and prayed, and laid their hands on them,
they sent them away. So they, being sent forth by the
Holy Ghost, departed unto Seleucia; and from thence they
sailed to Cyprus.”

But, as these remarks are designed to meet high church
objections, let us hear Bishop White, who was trying to get
the Episcopal Church duly organized in this country after
the Revolution, but was much embarrassed by English pre-
lates, who hesitated, to confer episcopal ordination. The good
man was in a similar condition to that of Mr. Wesley,
though not half as deeply involved in responsibility. He
says:—
338 COMPENDIUM OF METHODISM.

“The conduct meant to be recommended, as founded on
the preceding sentiments, is to include in the proposed frame
of government, a general approbation of episcopacy, and a
declaration of an intention to procure the succession as soon
as conveniently may be; but,in the mean time, to carry the

plan into effect without waiting for the succession.” * * *
“ Are the acknowledged ordinances of Christ’s holy religion
to be suspended for years, perhaps as long as the present
generation shall continue, out of delicacy to a disputed poit,
and that relating only to externals?” To relinquish the
worship of God, and the instruction and reformation of the
people, from a scrupulous adherence to episcopacy, he says,
is “sacrificing the substance to the ceremony.”

Bishop White did not believe that God’s ordinances should

‘be neglected, merely because the bishops were not pleased
to ordain. Neither did Archbishop Tillotson, Bishop Patrick,
or Stillingfleet. They were for ordaining in the best way
possible, and go forward. So thought Mr. Wesley. And
so thought Roger Williams and his deacon, in commenc-
ing baptism by immersion in this country. According to
‘their own principles, they were neither of them qualified to
baptize; but there must be a beginning somewhere. So
they went down into the water, and the minister first bap-
tized the deacon, and then the deacon baptized the minister.
How could they have done better in exile, as they were ?
And who will deny the validity of baptism in Rhode Island,
on account of this beginning. Necessity is the highest law of
nature.

Do not Episcopalians provide for lay baptism in certain
cases on this principle? And what do they mean by that
article our church has adopted from their creed, in regard to
ceremonies, if we may not vary from prelatical notions, with-
out getting out of the succession? They say there, “It is
METHODIST EPISCOPACY. 339

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 according to the diversity of
countries, times, and men’s manners, so that nothing be
ordained against God’s will,” &c. ‘Every particular
‘church may ordain, change, or abolish rites and ceremonies,
so that all things may be done to edification.”

We say, then, in view of these considerations, that our
episcopacy is valid, and that we are in the succession, our
enemies being judges. And we might add, if the old test
of character is still in vogue, “by their fruits ye shall know
them,” that its claim is not exceeded by any other in the
world. For, it will not be denied, that our bishops strik-
ingly imitate the apostles in their travels and labors, and the
success of our endeavors comes nearer to the achievements
of the gospel under their ministration, than any thing which
has occurred in modern times.

Our Episcopacy is also Wesleyan. A few remarks upon
this point will suffice. In the first place, Mr. Wesley him-
self lived and died an Episcopalian; and published to the
world that he believed the “‘ episcopal form of church govern-
enent to be seriptural and apostolical.”” Of course he would
not recommend any other to his followers.

2, He ordained Dr. Coke a superintendent, or bishop, for
the reason, as he declares, that the Methodists in this country
desired “ still to adhere to the doctrine and discipline of the
Church of England.’ Does this look as though he meant
to exclude a prominent feature of the discipline of that
church ?

3. If he did not ordain Dr. Coke a bishop, what were all
his “ scruples”? about, which had embarrassed him so long,
and which were only relieved by our country becoming
independent? And to what order, or office, did he ordain
340 COMPENDIUM OF METHODISM.

him? He was a presbyter before. And what was it that
“ startled ” Dr. Coke, when the thing was suggested to him,
and led him to a thorough investigation of the subject before
he was satisfied of Mr. Wesley’s authority to ordain him?
He had submitted to Mr. Wesley’s appointment before, as
had others, Mr. Asbury in particular, who was then acting
under a special commission in this country; but we hear
nothing about his being “ startled” till his ordination is
mentioned.

4. If Mr. Wesley did not ordain Dr. Coke a bishop, and
thus authorize him to ordain others, why did he apologize for
the act by saying that he “had been importuned, from time
to time, to exercise this right by ordaining some of our trav-
elling preachers,” and by saying, that in America, there are
no “ dishops who have legal jurisdiction?”

5. We ask, too, wherein the ordination of Dr. Coke dif-
fered from that of Messrs. Whatcoat and Vasey, who were
ordained elders at the same time, if Dr. Coke were not
ordained a bishop ?

6. And why did Mr. Wesley prepare a prayer-book,
“little differing from that of the Church of England,”
embracing episcopal forms for the ordination of deacons,
~~ elders, and superintendents, and a solemn injunction that
all elected to either of these offices should bo pre-
sented to the superintendent for ordination in this form?
And why did he put this into the hands of Dr. Coke to
bring to this country, if he did not intend to establish an
episcopal form of government ?

7. Why did Dr. Coke request that Messrs. Whatcoat and
Vasey should be ordained presbyters, if he did not under-
stand that he was to be made a bishop ? and why assign this
reason for the request, viz., ‘propriety and universal practice
make tt expedient that I should have two presbyters with me
METHODIST EPISCOPACY. 341

in this work?” Those who deny that our episcopacy is
Wesleyan, cannot give any satisfactory answers to these
questions whatever. And there are other facts equally
opposed to their position. For instance: 1. The prejudices
of Charles Wesley against the whole proceeding. He un-
derstood it to be designed as a bona fide ordination. John
knew his brother’s hostility to his exercising episcopal
authority so well, he thought it expedient to conceal his
intentions from him till the work was done. If he did not
mean to ordain, properly speaking, and lay the foundation
of an episcopal government, why did he not relieve his
brother by stating the facts, and explaining his purposes ?
And why did he not explain the matter afterwards, as the
seceders have done since, and especially when Charles
accused him of arming Dr. Coke with authority to ordain his
preachers, and make them all dissenters? Who can answer ?
2. Mr. Wesley was informed of the organization of the
Methodist Hpiscopal Church, in 1784, soon after Dr. Coke’s
arrival in the country, — was accused of approving of it,
and of consecrating Dr. Coke a bishop in view of effecting
it; but never denied it. Is not this remarkable, if it were
not true? 8. Soon after the organization, the minutes
made their appearance, entitled “ General Minutes of the
Conferences of the Methodist Zpiscopal Church in America,”
declaring that said Conferences had formed an episcopal
church by the “recommendation” of Mr. Wesley. These
ininutes were transmitted to Mr. Wesley, and printed in
England. But did he ever object, or deny that he recom-
mended such an organization? Never; though he was not
a little persecuted on the account. Dr. Coke defended him-
self against the abuse of the press, by saying “‘ he had done
nothing but under the direction of Mr. Wesley.” Did Mr.
Wesley ever deny this? His brother said Dr. Coke had
29"
842 COMPENDIUM OF METHODISM.

acted rashly in the premises; but, instead of conceding it,
Mr. Wesley replied that he ‘had done nothing rashly.”

The American Minutes of 1789 spoke of Mr. Wesley as
exercising “ the episcopal office.” This fact was immedi-
ately published in England. Was Mr. Wesley offended?
Did he deny it? Never; but, when accused of it, he justi-
fied himself by saying, ‘‘I firmly believe that I am a Scrip-
taral episkopos, as much as any man in England, or in
Europe. For the uninterrupted succession I know to be a
fable, which no man ever did or can prove.”

We are aware that Mr. Wesley objectéd to applying the
name bishop to our superintendents, and that three years
after the organization of the church, when they were distin-
guished by this title, he wrote Bishop Asbury a very pomted
letter, remonstrating against it. But he did not deny that
they were bishops, nor did he object to their exercise of
episcopal powers; he had ordained them for this very pur-
pose. He objected to the title, from prudential considera-
tions. He knew the jealousy of the Episcopal Church, and
did not wish to interfere with its claims any further than was
positively necessary. Tue term bishop, as then used, too,
involved various civil and social dignities, not intrinsically
implied in it. He might have thought that the title, with
out its adventitious honors and benefits, would be construed
into vanity and ambition, and thus become a source of dis
grace to himself as well as the bishops, and, by consequence,
a hindrance to the work of God. And, so far as his own
country was concerned, there was, probably, some danger.
We insist, it was not the thing itself which he opposed, but
the title given it. The Methodist Episcopal Church, with its
name emblazoned upon its front, and its superintendents in
the full exercise of episcopal prerogatives, had been in
operation more than three vears. before Mr. Wesley made
Ss

METIODIST RPISCOPACY. 845

the least objection. But when the Conference took the
liberty to call their superintendents bishops, though they
added not one iota to their duties or authority, Mr. Wesley
demurred. The title might do harm, —it might excite to
vanity, and be misused,—it might be construed to the
injury of the cause.

These are the views entertained on the subject by our
Wesleyan brethren, both in Europe and America; and sev-
eral of their ablest writers have argued the question at con-
siderable length. Indeed, none but offended seceders from
our church, and carping sectaries and bigots, by their sug-
gestion, have presumed to regard the subject in any other
light. But the case is so clear, and the arguments hinted
at so conclusive, it is not necessary to extend the discussion.
We have said enough for all general purposes. If the
reader has occasion to canvass the matter more fully, he will
find Bishop Emory’s “ Defence of our Fathers,’ Stevens’
“ Church Polity,’ and Dr. Bangs’ “ Original Church of
Christ,” of great service to him in prosecuting the inves-
tigation.

We will only suggest, further, that Mr. Wesley, in corr
structing our excellent system, exchanged the terms priest
for elder, church for chapel, &c., and, probably, for the same
reasons that moved him to reject the title of bishop. He
also complained to Mr. Asbury for applying the term college
to a collegiate institution he and Dr. Coke had established.
« T found a school,” said he, “you, a college. O, beware!
Do not seek to be something.” But was Mr. Wesley
opposed to colleges? No one believes it. The name was
what he disliked. So, neither, was he opposed to our epis-
copacy, but only the title by which our superintendents came

to be distinguished.
CHAPTER IV.

METHODIST EPISCOPACY, WITH ITS POWERS AND APPENDAGES,
NECESSARY TO ITINERANCY.

THERE is no feature of our economy more highly prized
among us than its itinerancy. It is believed by many that
much of our extraordinary success in saving souls is attrib-
utable to this peculiarity of Wesleyanism, more than to any
other one thing. We have seldom seen a minister, or private
member, who would be willing to exchange it for the local
system. Even those who cry out against our bishops, and com-
plain the most clamorously of our government, still insist on
maintaining the itinerancy. This is one of our peculiarities,
which seceders of every class have been pleased to retain,
though they have often crippled its operations by leaving too
much choice to individual ministers and societies. If the
question were to be submitted to the vote of the whole
church, to-day, we doubt if one in two hundred would consent
to its abandonment.

Itinerancy is, then, a settled arrangement, and must be
wnaintained. But there are difficulties in the way. It is
laborious and trying to the preachers and their families to be
moving about the world among strangers, without any cer-
tain abiding place, and it is unpleasant to the people to lose
ministers they esteem, and receive strangers in their place.
Under these circumstances, it is necessary, to its efficient
maintenance, that it be subjected to rather stringent regula-

344 é
EPISCOPACY NECESSARY TO ITINERANCY. 845

tions that may not be repealed or evaded in emergencies.
Men are seldom better than they determine to be beforehand,
though they often fall short of their firmest resolves. Itin-
erants, having no established plan of action, will be liable
to great instability. Governed by no system, — pledged to
nothing, —the offer of a fine situation, and a fat salary,—
the reproach of the settled clergy, or the prospect of long
and tedious journeys and scant fare, will be likely to divert
them from those fields which most need their services. If
the matter is left to themselves, many, like the twenty thou-
sand of Gideon’s army, when they came near to the contest,
will “be of a fearful heart,’ and turn back. The high-
ways and hedges, publicans and sinners, especially those who
are poor and scattered over new countries, will almost surely
be neglected.

To meet the difficulties incident to itinerant life, there
must, then, be a plan of operation devised and agreed to in
the outset, by all the parties involved; by the ministers— or,
when they are called upon to occupy a position of trouble
and danger, they will flinch, and the cause be left to suffer ;
by the people—or, when they become numerous and rich,
and able to sustain a preacher well,if they are not gratified,
they will renounce the itinerancy, and provide for themselves.
Bind them all to a plan in advance; and though they may
sometimes feel afflicted by its operation, and strongly
inclined to retreat, yet, ‘‘for their oath’s sake,’ they will
go forward and bear the burdens of a system which has
brought them many blessings, and will not now forsake
them, though, at the present, it demands a painful service.
A plan, to be effective, must involve three things,
namely : —

1. The relinquishment of the personal right on the part
of the ministers to choose their field of labor. Ministers
346 COMPENDIUM OF METHODISM.

are but men; they are subject to the infirmities of humanity,
and naturally love ease, and honor, and plenty, like other
men, and prefer places where these may be most fully
enjoyed, in preference to those of an opposite character.
Hence, the necessary result of ministers retaining and exer-
cising the right of determining their own settlements, is, that
some places will have ministers, and some none, — some will
have those that ought ‘to occupy other places, and powerful
men will confine themselves to narrow circles, who ought to
clectrify the nation.

2. The plan should also embrace the relinquishment of
the right of the people to choose their own ministers. We
concede to the people the abstract right of choosing their
own preachers, as we concede the right of the preachers to
choose their own fields. While they retain this, it is reason-
able to believe that they will use all honorable means to pro-
cure a minister of talent, and otherwise agreeable to their
taste, and retain him indefinitely, irrespective of his adapta-
tion to any other place, or the necessities of any other
people. They must provide for themselves. Hence, by the
operation of Independency, the circulation of ministerial
talent, beyond occasional exchanges, is utterly precluded.
Talent will be distributed according to the demands of sel-
fishness rather than the interests of the cause, and will
change under the direction of the same sordid principle.
There have been sufficient experiments upon this point, we
should judge, to satisfy the most incredulous.

3. The third necessity of such a plan is, that these rights,
thus relinquished, de vested in a third party, who shall sur-
vey the field, study the qualifications, circumstances, and
wishes of the preachers; the conditions, tastes and desires
of the people; and then make such distribution of the vari-
ous talents submitted, as it may judge most for the glory of
Cd

EPISCOPACY NECESSARY TO ITINERANCY. 347

God, and the benefit of all concerned. How many individ-
uals should compose this third party, or from what depart-
ment of society it should be selected, admits of an honest
difference of opinion. All, however, will agree that it
should be composed of men who are interested in the gene-
ral cause, are above sectional prejudices and personal ani-
mosities, of sound judgment and noble bearing, who are wil-
ling to set an example of labor and sacrifice. Persons of a
different character could not be expected to apply them-
selves sufficiently, to make judicious appointments. Besides,
they would lack the example of selfdenial, necessary to
their influence and success in stimulating and inspiring the
whole body, under the trials incident to the enterprise.
They must not only be wise to command, but brave to face
the dangers and share the toils and privations of the conflict.
Like a valiant general, they must be ready to thrust them-
selves into the hottest of the battle, and hazard all for the
victory.

It is also desirable that they be placed in circumstances
the least liable to party bias. If it were possible, it would
be well that they should belong to neither party, and yet be
capable of entering fully into the interests of both. Preach-
ers, to be stationed, would unavoidably be tempted in relation
to their own appointments. At all events, they would have
the credit of taking special care of themselves, however
disinterestedly they might act. And hearers would, no
doubt, feel a special interest in their own and neighboring
societies. They could not avoid it. If they were to be
made dependent on individual contributions for their sup-
port, they might be influenced to favor the rich of both
parties from selfish considerations. They should, therefore,
be supported in another way, that they might be entirely
free from the hope of gain, and the fear of want. It i
348 COMPENDIUM OF METHODISM.

important, too, that they be holden amenable for all their
conduct, or they may become indifferent, and abuse the
powers entrusted to them. Finally, to obtain the necessary
information, and maintain a proper sympathy with the
parties concerned, they need to travel through the whole
territory embraced in the plan, become acquainted with the
men to be appointed, and the fields to be occupied.

Good men, men of God, who feel a holy interest in the
salvation of souls, and love their brethren, thus guarded
against all the evil passions and liabilities of fallen humanity,
and acquainting themselves with the various talents in the
ministry, and the wants of the membership, can certainly
judge better what is for the good of the cause, in regard to
the appointments, than the parties themselves, who are neces-
sarily blinded by individual interests, and limited views of the
facts in the case. The parties may know what will please
them most, and may dispose of themselves profitably, so that
the preacher shall not preach in vain, nor the people hear in
vain. But while the talented minister and the wealthy
church are pleasing themselves, they may be enjoying less
profit than would fall to their lot under a more benevolent
arrangement ; and others, less fortunate, are suffering for
the means of grace, or for the peculiar qualifications
enjoyed exclusively by their wealthy neighbors. Hence, we
think, high Christian magnanimity requires that the parties
make common stock of themselves, and submit to whatever
sacrifice may be necessary for the general good. Till they
do this, and put their own fortunes out of their own hands,
it is impossible to establish a permanent itinerancy ; selfish-
ness forbids it. Entertaining these views, Mr. “Wesley
declined a settlement, and preached, like the apostles,
“ every where.” When God raised up men of like heart
and purpose, and they came to assist him, he received them
EPISCOPACY NECESSARY TO ITINERANCY. 349

only on the condition that they would travel and preach
under his direction, and watch over the souls that had been
pleased to submit themselves to his pastoral care. When
individuals asked for his fellowship and spiritual oversight,
he required their acquiescence in certain principles and
measures involving the itinerancy. When he erected his
first chapel, he took good care to secure and dedicate it in a
way that it should always be open to him and his itinerant
assistants, whoever might wish to divert it to other purposes.
Indeed, he guarded this peculiarity of his system in all his
movements.

That our bishops are clergymen is admitted; but we trust
this does not disqualify them to understand the true interests
of the people, or to feela proper sympathy for them. If,
however, any offset to this is necessary, we have it in the
fact that the preachers have to bear the brunt of the itiner-
ant battle. They must go when and where sent; they must
take up with such fare as the people please to give them, or
none at all; while the people hear and pay, or not, as they
may choose. To make the very best of it, even where the
people do their whole duty, it is a laborious and trying busi-
ness, which few will follow, who are not impelled by a solemn
sense of obligation to God and their fellow men. If either
party is, therefore, to have any advantage in this respect,
the preachers have the higher claim.

In all other respects our bishops answer the description
given. They are required to travel through the connection
at large, not a mere conference or diocese, “ and oversee the
temporal and spiritual business” of the whole church. This
gives them an opportunity to see many of the circuits and
stations, and form some judgment of the people, their wants
and necessities; and to become personally acquainted with
the ministers they are to appoint. By this means, too, they

30
350 COMPENDIUM OF METHODISM.

set an example of sacrifice and labor that inspires others,
and enables them to say to the trembling and fearful ones,
“follow me, as I follow Christ.” A lordly, idle bishop could
do nothing with the preachers. They would not endure him,
nor submit to his direction, while they would glory to follow
one who himself is “‘ more abundant in labors”? and self
denials. They would follow him even to martyrdom. Wise
men have often wondered at the courage of the fathers, who
traversed the country from end to end, on horseback and on
foot, sleeping in wigwams, on the hard floor, and even in the
open air, and often hungry, and almost naked. The matter
is explained in part by their religion; but the whole secret
is not out, till we contemplate the immortal Asbury, and
mark his career of peril and of glory. Who could not suffer
for God under sucha leader? Like a mighty hero, he rode
from camp to camp, inspiriting the feeble bands he found
associated, and then away he would plunge into new and
untried scenes, and in the name of his master rear the
banner of the cross, and sustain it alone, till God sent him
relief from the gaping crowd, who, catching his spirit, would
join in valiant fight, and battle mightily.

By having a general charge, and travelling “‘ through the
connection,” our bishops feel a general interest, without those
local prejudices and partialities which blind and warp the
judgment. And being provided for from general resources,
they are comparatively incapable of being bribed, or unduly
influenced by pecuniary considerations. And to bind them
still firmer to the discharge of their high trusts, their official
conduct is carefully recorded by those over whom they pre-
side, sent up to the General Conference and reviewed ; for
every part of which, as well as for their more private deport-
ment, they are holden to a strict account.

But to help them in their work, and secure a more critical
EPISCOPACY NECESSARY TO ITINERANCY. 861

superintendence of each preacher and society, and afford
every officer of the entire church all possible assistance in
the discharge of his peculiar duties, it was long since found
necessary to institute the office of presiding elder. Meth-
odism being new in the country, and, by consequence, our
preachers and societies all young, and generally inexperi-
enced in the management of church matters, it was import-
ant that they should have frequent correspondence with
preachers of higher attainments. This might have been
provided for by the multiplication of bishops; but, for good
reasons, we think, it was judged better to have only enough
of these to take the general superintendence, attend the con-
ferences, &c., and provide them with coadjutors, under the
title of presiding elders, who should be required to visit
each circuit once a quarter, and take the oversight of all
the preachers and societies in their districts. Whether the
necessities for this office still exists, is questioned. The
writer, however, does not see how it can be abandoned with
safety to the cause at the present, without increasing the
number of bishops, so as to have one or two to each confer-
ence, which would make them too common, and too much
entangle them in local difficulties, to exert the influence
needed in the appointing officer.

Our bishops, at present, are five in number. Allowing
them all to be effective men, they cannot possibly exercise a
very particular supervision over so many ministers and
members, spread out through so much territory. If it be
possible for them to see all the preachers, they cannot form
any particular acquaintance with them, much less visit all
the societies. Hence, to make intelligent appointments,
without having other means of knowledge, is utterly out of
the question. But let the conferences be districted as at
present, and appoint efficient men to act the bishop in his
352 COMPENDIUM OF METHODISM.

absence, report every thing to him at the Conference, and at
other times as may be necessary, advising him about the ap-
pointments, and five or six bishops may be sufficient, and
do the work more carefully and even better than a larger
number. By travelling through his district once a quarter,
the presiding elder becomes familiar with all the preachers,
their habits, health, qualifications, peculiarities, usefulness,
and standing among the people. Holding Quarterly Con-
ferences with official members of each society, and ming-
ling with private members, as he necessarily does in love-
feasts, and other associations, he becomes acquainted with
their circumstances. He is often found consulting the
stewards about the support of the preachers; examining the
leaders, instructing, exhorting, advising and reproving the
preachers, and sometimes changing them; examining can-
didates for the ministry ; writing licenses, deeds of churches
and parsonages, and contracts for building them; hearing
complaints, and trying appeals; indeed, doing every thing
he can do to advance the cause. Pursuing this course,
if he be a good man, and a man of sound judgment, he will
not only “ pay his way,’ by his labors in the societies, but
he will be able to give the bishops and the Conference in-
formation and advice in reference to every appointment, and
every preacher, of inestimable value to all concerned.

‘“‘ By keeping a watchful eye over all the travelling and
local preachers in his district, administering advice and ad-
monition as occasion may require, a presiding elder may
restrain irregularities in their early stages; correct small
offences before they ripen into evils which would disgrace
the church and injure the cause; and thereby prevent
many of the charges and trials which otherwise would fall
upon individuals, to their injury, if not their ultimate ruin.

“ By an accurate knowledge of the gifts, grace, useful-
EPISCOPACY NECESSARY TO ITINERANCY. 358

ness, and general character of all the travelling preachers
under his care, the same officer may be prepared to give
such a representation of them at the Conference, as shall
provide for a wise determination of the following points, to
wit: who shall be advanced in the ministry; who shall be
set aside for want of talents or piety ; and where each man
shall be appointed. And with respect to the local preachers,
a solemn obligation rests upon the presiding elder to use his
influence to encourage and help forward those of them who
are pious and useful; but especially to arrest, restrain, or
dismiss, according to discipline, those who may be found
otherwise. He should be well prepared to give an en-
lightened and true representation, at the Conference, of
every man under his care who may be recommended for a
travelling preacher, or for orders in the local ministry ; that
no one may be improperly put forward, through the influ-
ence or indifference of the presiding elder. It is exceed-
ingly culpable in presiding elders, except in extraordinary
circumstances, to come to Conference unacquainted with
these great church interests, so as to leave the Conference
to act in the dark respecting matters of so much import-
ance.” — Hedding on Discipline, p. 31.

Presiding elders, therefore, need to keep the farthest
distance from personal prejudices and predilections. At
least, they should not allow such influences to warp their
judgment, or inspire their representations of societies or of
individuals. They need to be as émpartial as judges upan
the bench. The least show of dislike or favoritism in this
officer, however merited, creates alarm. He may have
friends and enemies —he cannot well avoid having more or
less of both; but when he comes to give an official opinion,
he must have neither. He must then see men and things as
they are, and speak as the cause of God and of souls

30°
854 COMPENDIUM OF METHODISM.

requires. No narrow, party man, is, therefore, fit for the
office. Nor one who is highly susceptible of being swerved
from right and duty by personal considerations. It requires
a noble, generous, benevolent mind, divinely imbued with
the magnanimity of the gospel.

To make judicious appointments without the aid of such
an officer, would be utterly impracticable. Our bishops,
however good or great, can judge no better than others
without ample and correct information. Presiding elders
are expected to furnish that information ; and to obtain it in
a cheaper and less exceptionable way is, to say the least,
very difficult. We can conceive of no way that it can be
done. To multiply the number of bishops so that they
might visit all the societies, might secure the necessary
knowledge, but it would not lessen the expense, or save
important men for the stations. To make a stationed
preacher a kind of presiding elder over several societies in
his neighborhood, and let him perform the double duty of
pastor and presiding elder, would not be well. No preacher
would want the office, and no society would willingly take
the officer. The time may come when something of this
kind may succeed ; but “‘it is not yet.” Because the Wes-
leyans of England make it work under their system, it
does not follow that it is adapted to this country.

In the first place, in some sections of the work, there are
not half a dozen societies within fifty miles of any one point.
To put twice that number under the care of a pastor any
Where, would impose on him the necessity of being absent
from home and from his pastoral work beyond what societies
generally would endure. What station would wish to have
a preacher oppressed with such a burden? Tell about
supplying his place with local preachers, and young, inex-
perienced itinerants ; would our larger societies, nay, would
EPISCOPACY NECESSARY TO ITINERANCY. 855

any society, submit to it? Would they be willing to have
him absent during the week, even, as he must necessarily be
to considerable extent, particularly in cases of trial and diff-
culty? We have no hesitancy in saying it would not be
endured patiently. Nor would the preachers be willing to
take such responsibilities upon them.

But the great difficulty would be in making out the
appointments. The stationed presiding elders, or “ Chair.
men,” if you please, must be the bishop’s counsel, and
represent the preachers and people of their respective dis-
tricts. Of course, they would have to represent themselves,
their own feelings and wishes, since they are to be stationed
as well as others. Would it not be very unnatural for them
not to feel a little extra interest in their own cases? Could
they avoid it? They would be suspected in any case, and
particularly if they should not receive their full share of the
inferior appointments. Should they happen to be stationed
among those who could not be pleased with them, they would
unavoidably be suspected of procuring their own appoint-
ments. The experiment, we apprehend, would be any thing
but pleasant, and would probably result in both preachers
and people desiring to return to the presiding eldership,
which excludes selfishness from the cabinet, except when one
is leaving the office to return to the ranks.

If any ask why this plan may not work here as well as in
England, we reply, 1. In England the whole work lies
within a narrow compass, in a dense population, and is,
therefore, accessible and manageable, as our’s is not, and can
never be. They have one Conference, only, embracing the
ministerial talent of the entire connection, and need but one
president, who can take an appointment at any place in the
Conference, and superintend the whole work more critically
than our five bishops can superintend the work under their
356 COMPENDIUM OF METILODISM.

supervision. 2. Their chairmen of districts are not neces
sarily connected with their stationing committee, and need
not be, because the work is so condensed information can be
promptly obtained from any point. 3. There is not the
difference in their appointments which exists among us.
Our appointments pay their ministers. from fifty dollars per
annum to two thousand, averaging, perhaps, from two hun-
dred to five hundred dollars. The same difference exists in
regard to localities, stretching all the way along from the
Atlantic Ocean to the Rocky Mountains, and so on to Cali-
fornia and Oregon. Some are easy of access and very
agreeable, while others are distant and dreary, not approach-
able by public conveyance, if, indeed, some of them may be
reached by any conveyance, unless it be a horse or a mule.
Consequently, it is a matter of great interest to a minister
here where he is to be stationed, in more respects than one,
and especially if he is blessed with a family. It is some-
times a question of life and death, and in a majority of
cases it is one of competence and incompetence, of poverty
and suffering. But it is not soin England. The distance
there is hardly an item of thought, roads and conveyances
being nearly perfect, no furniture to move, (it being fur-
nished by each circuit,) good domestics provided for, and
the disciplinary travelling, and other expenses, making up
the entire salary, which is ample, being paid to the last
farthing, whether the society be rich or poor, great or small.
The only choice among healthy men is, therefore, a mere
matter of taste. Place us in the condition of our English
brethren, financially, to say nothing of other things, and we
could well afford to be represented by chairmen, however
they might look after their own interests. Assure us of a
competent support, of the payment of our travelling ex-
penses, and of sufficient domestic assistance, and what
-

EPISCOPACY NECESSARY TO ITINERANCY. 357

)

would we care about our appointments? We could refer
this matter to a committee, and go into Conference, and
debate the appointments in as good temper as Englishmen.
But as things are, to adopt their policy, either in regard to
the chairmen of districts, or the appointment of the
preachers by a committee, would be extremely hazardous.
This is philosophy demonstrated by fact. The failures of
experimenting seceders admonish us to beware how we
attempt to imitate our trans-Atlantic brethren. ‘Their sys-
tem, no doubt, serves their purpose better than our’s would,
but, like every other, it sometimes “ rubs hard.”’ Our pre-
siding eldership has worked well, and seems to us an indis-
pensable appendage to our episcopacy. And we have yet
to learn that it is not doing well now, and have no doubt it
would be still more useful, if, instead of trying to expunge
it, we would honor it with the incumbency of our best and
wisest men, and respect their office, as essential to the har-
mony and efficiency of our system. We do not now refer
to the most popular, preachers, or the most profound.
Such men often lack important qualifications for it. But we
speak of men who, on the whole, are best adapted to it.
There is an adaptation which every great and good preacher
does not possess, and may not acquire. This may be found
in brethren who are not sought, as stationed preachers, and,
if we may say it, who are hardly passable in that capacity.
Indeed, some of the best presiding elders we have known
were not distinguished as preachers. They either lacked
the life, tact, versatility of talent, manner, or something
else, to command the admiration of the same congregation
for two years; and yet they made excellent presiding elders.
A presidential mein, a pretty thorough knowledge of Meth-
odism, and attachment to its various arrangements, a sound
judgment, a kind, pious, and sympathetic heart, are a pretty
358 COMPENDIUM OF METHODISM.

ample atonement for almost any defect in the pulpit. Be-
sides, it often (not to say always) happens that a man who
is moderate in a pent up station, where he has to preach to
the same handful of hearers Sabbath after Sabbath, when
loosed from his bondage, and brought under the inspiration
of new circumstances every week, will preach in demon-
stration of the Spirit and with power. Hence, the remark
that a man is not “fit for a station, and is, therefore,
appointed to the presiding eldership,” may be true, and yet
he may be the very best man for the office in the Conference
to which he belongs. But no man should be appointed
merely because he “is fit for nothing else.” One society
had better suffer than many. Nor because he is very
desirous of the office. This is pleasing a good man at too
great a sacrifice. Nor because he has held the office a year
or two, and will be afflicted if removed. Many may be.
afflicted if he is not removed, and mildew blast the office
and its functionaries. Nothing excites a hue and cry
against it, or in favor of making it elective, or modifying it,
so quick.

But the expense is one of the strongest grounds of objec-
tion. We are aware that it costs something, but not half
what it is really worth. Presiding elders often give advice
in difficulty that is of more value to a preacher, or a church,
or both, than all they pay him twice told. It is through
them that the people receive their preachers, and the
preachers their appointments. And, if we may be pardoned
for divulging the secrets of the cabinet, we will say they
generally make the appointments, while the bishop only
accedes to them, and decides where elders disagree. They
are the men, too, to correct errors in the appointments, and
to adjust difficulties by changing preachers, where it
becomes necessary, so as to improve their situation, relieve
EPISCOPACY NECESSARY TO IFINERANCY, 859

the people, and further the cause. And they often do it
with excellent effect. And yet the societies relieved, or
especially helped, do not pay their presiding elder so much
in several years as it would cost them, on the Independent
system, to effect a single settlement or removal. One ordi-
nation or dismission costs some congregational societies
more than they would pay a presiding elder, as Methodists,
“In five or ten years. And yet Congregationalists are not
generally better satisfied with the preachers they settle, than
our people are with those who are sent them, according to
our system. This is an interesting fact, which the disaf:
fected and incredulous are invited to consider. The writer
has been astonished at the result of his own investigations
in the premises.

But it is objected that quarterly meetings are not ag
interesting as formerly. This may be, but it must be
remembered our circumstances have changed. When
Methodists were few and far between, and had but little
preaching in any one place, few meeting-houses, and no
Sabbath Schools to require their attention at home, and
especially when they were persecuted and treated as out-
casts by other sects, quarterly meetings were important
occasions. Brethren assembled from a great distance, ex-
changed sympathies, heard the word of the Lord, and
rejoiced together as fellow-sufferers, bound for the same
heavenly country. Their religion was the same as our’s.
The peculiar zest of their quarterly meetings was attrib-
utable to the circumstances. Restore those circumstances,
and old fashioned quarterly meetings will follow as a matter
of course. But this is not desirable, good as old times,
were. We prefer to be more numerous and influential,
have regular preaching and other religious privileges at
360 COMPENDIUM QF METHODISM.

home, though they may deprive us of the warm and happy
greetings of other days.

Still, however, we admit these great occasions are import-
ant, and we are happy to know that in some parts they are
maintained. They exert an excellent influence in counter-
acting our tendency to localism, and create a sympathy
between adjoining societies, both pleasant and profitable.
Besides, they have a good appearance, which strengthens
our influence in community.

But we are wandering from the point. Our object is to
show the importance of the episcopacy, aided by the pre-
siding eldership, to the efficiency, stability, and perpetuity
of the itinerant system. It seems to have been contrived
and endowed with special reference to it. Less power
would not have answered the purpose — more, might have
been dangerous. The happy medium seems to have been
discovered. Preachers now entering the itinerancy, sur-
render the abstract right of choosing their own places of
labor, and submit to the appointment of the bishops. They
do it voluntarily — nobly. Thus devoting themselves to the
system, they are bound by their own choice to conform to
its regulations, and occupy such fields as are assigned them.
They are not at liberty to select for themselves, or enter
into any negotiations with the people, with a view to obtain
a particular appointment. This is at variance with the sys-
tem, and is dangerous to its existence. Yet it is perfectly
consistent for them to represent their situation to the
bishops, and “ ask what they will.’ The only difficulty
about this practice is, brethren are liable to be more em-
phaticthan is suitable, and if their wishes are not gratified,
‘to be offended and complain. They do not consider that
other preachers have claims, or that the wishes of the
EPISCOPACY NECESSARY TO ITINERANCY. 861

people arc to be consulted as well as their own. They view
the subject in one aspect only, and thus are deceived. If
in imagination they would exchange places with the bishop a
few moments, they might conceive many reasons why they
should not be indulged.

On the other hand, the people coming into the church
surrender the right of choosing their own preachers, and
engage to take their chance with others. They accordingly
secure the use of their pulpits to the ministers of the church
duly appointed, reserving the right of representation and
petition, similar to that enjoyed by the preachers in regard
to their appointments. As it is improper for the preachers
to enter into any negotiations with them, so the least attempt
on their part to negotiate with the preachers, contrary to
the stipulations of the system, is a breach of solemn con-
tract. It is clandestinely attempting to exercise a right
they have relinquished openly, and may be characterized as
“ nious fraud.”

Our itinerant system is, therefore, one of compromise,
involving a mutual sacrifice for a general good, and vest-
ing the executive or motive power in our bishops. That it
is powerfully effective will not be denied. We believe it is
equally safe. But take away the executive power from our
bishops, the rights now surrendered revert to their original
owners, our system is dissolved, and our appointments, like
our breakfasts, become a matter of “ truck and dicker.”

If any are disposed to deny this, we refer them to history.
What has become of Lady Hundingdon’s itinerancy? How
have seceders prospered in renouncing the “terrible power of
episcopacy,’ and standing upon abstract rights? A father
and a leader in the experiment has just called to consult
about his return to the direction of that power ; and ere the
words we are writing will see the light, that brother will

31
862 COMPENDIUM OF METHODISM.

probably be restored to the itinerant ranks. He has learned
by experiment that an efficient itinerancy cannot co-exist
with Congregationalism — that nothing short of moral sove-
reignty in the appointing power is equal to the undertaking,
and, therefore, he submits to it agaim for conscience sake.
What he has learned by experignce, we have long since
been convinced of by other means ; and never witness any
serious attempts to remodel our episcopacy, either in its
principles or subordinate agencies, without trembling for the
result,
CHAPTER V.

THE GOVERNMENT OF THE M. E. CHURCH WELL BALANCED.
ITS DANGERS AND SECURITIES.

THE principal objections urged against our system con-
verge to this one point, viz., the power of the ministry. It
is assumed that it is too great, and, therefore, dangerous
to the rights and liberties of the people. A brief consid-
eration of this general charge is essential to our object.
Preliminary, however, to the main question, we beg leave
to remind the reader,

1. That we do not pretend that our system is absolutely
perfect ; nor, if it were so, that it would never fail of secur-
ing the proper objects of government ; since so much imper-
fection of knowledge and judgment attach to its administra-
tors, to say nothing of its subjects. Melancholy results have
sometimes occurred under the safest and best of systems.

2. That this power, whatever it be, has settled upon the
ministry providentially, and by a sort of necessity, rather
than by the ambition and self-seeking of its incumbents. God
first raised up a Wesley, and endowed him with peculiar
grace. A few individuals, being awakened, came to him for
advice, and submitted themselves to his direction. Here his
power commenced. He could do no less than to suggest
certain rules for them to observe, such as he deemed neces-
sary to secure the great object of their pursuit. Nor was it
reasonable for him to continue the relation of spiritual guide

363
864 COMPENDIUM OF METHODISM.

to them, if they would not yield to his advice. As the num-
ber multiplied, and new difficulties arose, his responsibility
increased, and further advices and rules became necessary,
which he, as the teacher and guide of the flock, must make.
When his charge became too great for him to supervise
alone, and Providence raised up other men of his own spirit,
he employed them to aid him, and gave them the part of his
own authority their new duties required. Here was the
beginning of their power. Some of his children, emigrating
to this country, and commencing religious operations, as we
have shown, solicited the extension of his episcopal and
fatherly watch-care to them, also, which he could not refuse.
But how should he guide and govern them, but by the same
means he had adopted at home? Hence the introduction
of his minutes, which constituted our discipline at the first,
and the preachers he sent to act for him, and, therefore,
clothed with his authority, to do his work, and report to him.
Hence, also, his ordination of Dr. Coke, and the arrange-
ments for an episcopal form of government, and the organi
zation of the societies into a church. There was no plan
ning, — no preconcert,—no “stealing the march of the
people,” —no “ jesuitical contrivance -to establish another
hierarchy,’’ — nothing of the kind. Things came along as
they were needed. The want was first seen, and the supply
was fitted to it. And thus it has been through our whole
history, and none have been better pleased with the
little additions and subtractions which have occurred from
time to time, than the people themselves; and we believe
the day has not yet dawned when they would not have
been deeply afflicted by a radical revolution, though it had
imposed on them twice their present authority in the
government. For proof of this, we refer to the two incon-
testable facts of history, viz., 1. That every effort that hag
GOVERNMENT WELL BALANCED. 365

been made to effect such a revolution has been limited to
comparatively few individuals. And, 2. That all these
efforts have originated and been chiefly conducted by disaf-
fected preachers.

3. We think it important, also, to be remembered, that
this power, however great, is of Wesleyan descent, and is
vastly less than that exercised by our venerated founder.
No little prejudice has resulted from misapprehension on
these points, which is our apology for their introduction at
this time.

4. We would suggest, finally, that the existence of great
powers and trusts in a public officer does not prove, per se,
that they are peculiarly dangerous. To make out an
alarming case, it must be shown, 1. That there is, or may
be, a peculiar want of interest in the officer. 2. That he is
wanting in the wisdom necessary to the duties devolving
upon him. 8. That he lacks the requisite time and oppor-
tunity. 4. That peculiar motives operate to influence him
to betray his trusts, and abuse his powers. And, 5. That
he is not guarded by suitable checks.

But whe will undertake to prove any one or all of these
things, in relation to the ministry of our church? Their
business is to convert, organize, discipline and save the peo-
ple. That good men may attempt this work, who are not
suitably informed, is admitted. But then no minister is
alone ; he is under inspectors, tutors, and overseers, and if
not qualified for the task, it will soon be discovered, and he
willbe discharged, or placed in a position suited to his capa-
city. Injury, therefore, from this source can only be tem-
porary. As to time and opportunity, our travelling preach-
ers have every possible advantage. This is their peculiar
business, with which they are to let nothing interfere. That
they will either enter or continue in the work without inter-

31*
366 COMPENDIUM OF METHODISM.

est, is incredible ; for the motives which affect an uninter-
ested heart are on the wrong side. Worldly honor is not
found here, nor wealth, nor ease, nor convenience ; but per-
secution, reproach, poverty, incessant labor and sacrifice,
are its universal accompaniments. And, beside, our disci-
plinary checks to indifference, and the misuse of ministerial
functions, are severe beyond parallel.

To demonstrate these points, let us consider,

1. The powers and circumstances of our bishops. Their
powers are considerable, but greatly inferior to those exer-
cised by Mr. Wesley. He presided in the Conferences, —
appointed preachers to all the Methodist pulpits in England,
—adopted rules and regulations for the government of the
connection,— had the entire management of all the Con-
ference funds, and the produce of the books, — received,
ordained, and dismissed whom he pleased, and was respon-
sible to no earthly tribunal for his conduct.

But it is far otherwise with our bishops. They have no
legislative authority whatever, other than what may be
involved in the right of giving advice, — have no control of
church funds, — can neither receive nor exclude a minister
or member, except by a disciplinary process, —have no
power of appointment to our pulpits, but what is delegated
by the General Conference, —and are strictly amenable to
that body for ail they do or leave undone, — and are lable
to be arraigned, disfranchised, and expelled for improper
conduct, without the right of an appeal.

Their powers are considerably less than they were at the
organization. According to the minutes of the Conferences
for 1784, which, with the English minutes, then constituted
the discipline of the church, no one could be ordained super-
intendent, elder, or deacon, without the consent of a super-
intendent, however unanimously elected by the Conference ;

 
GOVERNMENT WELL BALANCED. 367

nor was any brother allowed to print his own or another's
writings, without the approbation of one of the superintend-
ents. They also received and decided appeals. But it is
notso now. They ordain such as the Conferences elect, —
have no other than an advisory jurisdiction of our printing,
—and decide no appeals, except on questions of discipline,
this power being transferred to the Conferences.

Nor are their powers and privileges equal to those exer-
cised by the bishops of the Protestant Episcopal Church.
They have a veto power on the action of the house of dele-
gates, in their General Convention, so that no man can be
put into the episcopacy without their consent, nor can a
bishop be tried and deposed except by bishops. They may
also originate or arrest any measure they please ; so that
their relation to the lower house is similar to that of the
English House of Lords to the House of Commons. Their
official duties are comparatively easy and pleasant, and their
pecuniary compensation treble that of our bishops, whose
onerous labors require them to be from home most of the
time, and appropriate all their energies.

Our venerated Bishop Hedding, from whose opinion there
will be no appeal, says: ‘“ The superintendents now have z0
power in the church above that of elders, except what is
connected with presiding in the Conferences, fixing the
appointments of the preachers, and ordaining. They have
no voice in any question to be decided by vote in any Con-
ference, — no vote even in making the rules by which they
themselves are to Le governed. They are the servants of
the elders, to go out and execute their commands.

Ar the samme time they are held rigidly responsible, not
only for their private conduct, but also for their official acts.
The General Conference appoints ‘a Commitiee on Episco-
pacr,’ consisting of one delegate from each Annual Confer-
9

368 COMPENDIUM OF METHODISM.

ence, to examine the conduct of the superintendents, both
private and official, for the four years next preceding the
session, and to present to the Conference any thing they
find exceptionable. To this committee any preacher or
member of the church may have access with any complaint
he is pleased to prefer, and that in the absence of the ac-
cused bishop, and without his knowledge. And, seeing
the church has intrusted superintendents with important
powers, it is admitted this provision is wise and prudent ;
only it may be doubted whether a bishop ought not to be fur-
nished with notice, and allowed to be present, when any com-
plaint is about to be preferred against him; for, though a
bill may not be found against him, so as to bring the question
before the Conference in his presence, yet the complaint
itself, with the statements accompanying it, may make im-
pressions on the minds of some of the committee which may
injure the bishop during life. ,

‘The General Conference may expel a bishop, not only
for immoral conduct, but for improper conduct, if they see, it
necessary.

“ Improper conduct, in our discipline, means a small offence,
below a crime; and though the preachers and private mem-
bers may be expelled for that kind of offence, when it is per-
sisted in after repeated admonitions, yet no one but a bishop,
not even a child, or a slave, can be expelled for the first
improper act of that character. And if a bishop be expelled
he has no appeal.”

Under these circumstances, where is the danger from our
episcopacy? Entirely subject to the body of the elders,
restricted and regulated by specific statutes, and declining
rather than increasing in its powers, who can feel any great
alarm? The idea is ridiculous! Those who object to their
appointing the preachers, should consider, that, if we will
GOVERNMENT WELL BALANCED. 869

maintain our itinerancy, the power to do this must be lodged
somewhere. Nothing short of it will suffice. To whom,
then, shall it be intrusted?. Who are wiser, better, more
interested, freer from the influence of selfishness and other
impure motives, and in a condition to judge more discreetly,
than they? Give it to the preachers and people in general,
and it would soon have an end. Vest it in a committee, or
in the Conference, and the result will be the conflict of oppos-
ing feelings and claims, confusion and destruction.

As it is, it is equally safe and fair for both laity and
clergy, endangering neither the liberty nor prosperity of one
or the other, and securing spiritual results the most magnifi-
cent and encouraging.

Others may complain that the bishops decide law questions.
But is not this a wise arrangement? Such questions will
arise, and must be settled. Who is better qualified to decide
them than our bishops? Selected from among our first
preachers, travelling through the Conferences, and convers-
ing with our oldest and best informed men, and being in a
position requiring them to study and understand every part
of our economy, they are expected to combine the disciplinary
wisdom of the whole church. Besides, being public men, not
the bishops of my Conference or of yours, not of sectional
itinerancy but of general, they are necessarily free as erring
mortals can be from sectional prejudices and predilections,
which warp the judgment and elicit one-sided decisions. If
this power was lodged with the Annual Conferences, what
would become of our union? A single year would not pass,
before different Conferences would be in open conflict with
each other on law questions. The discussion would be car-
ried into our pulpits and papers, and what would be the
result? The reader cannot mistake.

With whom, then, could this power be better intrusted ?
370 CUMPENDIUM OF METHODISM.

Js it not safe? If a decision be made which any brother
considers erroneous, he. has the right of appeal to the Gene-
ral Conference, and may go before that body and argue the
case at length; and if he can convince a majority that he is
right, said decision will be reversed. But “ it is not demo-
cratic! ’? Possibly not ; but what is democracy on this sub-
ject? The American constitution declares “the judicial
power shall extend to all cases arising under the constitution,
the laws of the United States, and treaties made, or to be
made, under their authority.” “ This,’ says Mr. Bayard,
with the endorsement of Chief Justice Marshall, Judge Story,
Chancellor Kent, and other distinguished jurists, ‘ necessa-
rily gives to the courts authority to declare an act of Con-
gress, an article in a State constitution, or a State law, which
is inconsistent with the constitution of the United States,
void. Whena question of this kind arises, and is brought
before the Supreme Court for adjudication, its decision must
be final, and conclusive ; because the constitution gives to
that tribunal power to decide, and has given no appeal from
its decision.”

This is democracy ; and yet the Supreme Judges of the
United States Court are authorized to declare not only
State constitutions and laws, but the laws and treaties of
Congress, void ; and there is no appeal or redress. The
President of the United States, Congress, and all the peo-
ple, must submit. So says the constitution, which is the
supreme law of the land, and so says history, and every
day’s experience. Is it a great thing, then, a dangerous
feature of our economy, that the bishops decide questions of
law for us, subject to an appeal to the General Conference ?
We think not.

2. A similar process of reasoning will show that the
powers exercised by the presiding elders are equally safe.
GOVERNMENT WELL BALANCED. 371

They are, generally, men of information and experience.
We see no object a bishop can have in appointing unsuit-
able men, or men who have not the confidence both of the
preachers and the people. Nor do we conceive of any
motive calculated to influence this officer to abuse his author-
ity in reference to any part of his flock. He may err, and
thus give offence ; but he must be a very unsuitable man for
the office, and, withal, an odd genius, to oppress his breth-
ren, where all the motives bearing upon the case impel to a
different course.

But should he get warped, and become conceited, sour, or
one-sided, so as to decide disciplinary questions erroneously,
or otherwise act inconsistently with his proper dignity or our
economy, the remedy is at hand. If the case requires im-
mediate attention, it may be laid before the bishop having
charge, whose duty it will be to examine the matter, and
remove, reprove, or advise him, as he shall judge necessary,
and take such other measures as the arrest of the evil may
require. Otherwise, the offender may be arraigned at the
ensuing Annual Conference, his administration reviewed and
corrected, and himself punished according to our discipline
and usage. If these are not sufficient guarantees for the
good behavior of presiding elders, and for the rights and
liberties of brethren under their supervision, we mistake
their importance.

And is not all the power they possess necessary to protect
both preachers and people, from unintentional or other injn
ries they are liable to experience from each other ? Suppose
the people attempt a wrong course toward the preacher, who
is to check them and protect him? And suppose he should
intrude upon their rights and interests, who is to arrest him
and defend them? The bishops are too far off, or otherwise
occupied, to investigate all such cases ; and if they were not,
3872 COMPENDIUM OF METHODISM.

the details of difficulty had better be attended to by a sub-
ordinate officer. Then, should a case prove to be scrious,
and come before him by appeal, he will be prepared to adju-
dicate it without prejudice or partiality.

We have been surprised to hear some preachers, and
societies, too, complain of the power of our bishops and pre-
siding elders. What would have become of them had it not
been for this very power, is a sober question. It has
plucked them out of trouble more than once. But so it is;
the most obliged are often the most forgetful of their obliga-
tions. The words of our first two bishops are full of im-
port. We commend them to the consideration of all candid
minds : —

“Ts it not strange,” say they, speaking of presiding elders,
“that any of the people should complain either of this or of
the episcopal office ? These offices in the church are pecu-
liarly designed to ameliorate the severity of Christian Disci-
pline, as far as they respect the people. In them the
people have a refuge, an asylum to which they may flee on
all occasions. To them they may appeal, and before them
they may lay all their complaints and grievances. ‘The per-
sons who bear these offices are their fathers in the gospel,
ever open of access, ever ready to relieve them under every
oppression.”

3. These remarks apply with equal force to preachers in
charge of circuits. They are judges of law in their respect-
ive stations, as the presiding elders are in their districts, and
as the bishops are in the whole church; but any brother
may appeal from their decision, and, if it be wrong, he can
have it corrected, and all the action based upon it reversed.
In this respect our jurisprudence answers well to that of the
States, though more democratic even, as in the other partic-
ular already mentioned. The decision of the Supreme
GOVERNMENT WELL BALANCED. 3873

Judges of the United States Court is final. The decisions
of the Supreme Courts of the different States are also final
in most cases, but not in all. In questions relating to the
Constitution and United States law, with many others of high
importance, but which need not be named, an appeal may be
taken to the Supreme Court of the country. Appeals are
also allowed from all the lower Courts, in specific cases, to
those which are higher, sometimes to the highest. But with
us there may be an appeal, in one way or another, in every
case, sufficient, at least, to secure a fair and impartial deci-
sion from our highest judicial authority ; so that every mem-
ber has security, not only for his character as a member of
the church, but for his opinions of our church polity.

Some have objected that preachers in charge appoint our
class leaders, as though it were a very dangerous arrange-
ment. But the alarm is not general. The operation of this
part of our system has been so satisfactory, it is difficult to
create a panic about it among the people in the most exciting
times. One experimental fact weighs more with them, and
with all sober-minded men, than a hundred fine-spun argu-
ments. But the arguments against this are as weak as the
facts in favor of it are potent. To prove that a public
officer is particularly in danger of using his authority so as
to offend and injure his constituents, some probable motive
must be shown. But what motive can operate upon a
preacher in charge to induce him to appoint unsuitable
leaders, or leaders he knows to be disagreeable to the
classes ? It is impossible to conceive of any. The danger
is greater in the opposite direction. The love of approba-
tion is usually so strong in ministers, as well as others, they
are more liable to be indulgent than oppressive. Besides,
if one was inclined to be more independent than prudence
would allow, a moment’s reflection would suggest that to be

32
874 COMPENDIUM OF METHODISM.

80 in such a case would be the height of folly. Preachers
cannot compel their members to attend the classes of offen-
sive leaders; and they know it. Nor would they be willing
to answer for disciplining members for neglecting to attend
class under such circumstances. One, therefore, who has
the spiritual prosperity of the church at heart, will endeavor
to select such leaders as are suitable and most agreeable to
the members. If a different character should happen to
obtain charge, he will soon reveal his unfitness for the pas-
toral office, and receive his discharge.

There is another consideration that comes in here, not to
be overlooked. The appointment of leaders is not so arbi-
trary as has been represented. Though classes are seldom
called upon to vote in reference to it, their wishes are gen-
erally known and respected. The other leaders and
stewards are also consulted, and often make nominations by
the preacher’s request. He is anxious to appoint the best
men possible. He would naturally please all parties, and at
the same time consult the interests of the cause ; therefore,
he takes advice. But should he neglect this precaution, or
appoint an unsuitable man notwithstanding it, the class will
decline, and both leader and members will naturally covet a
change, when the error may be corrected. Should he
exercise ‘ this power in a capricious or tyrannical manner,
the people may lay their grievances before the bishops, or
presiding elders, or before the yearly Conference, which
may proceed even to his expulsion, if he grossly offend
against that wisdom which is from above, and which is first
pure, then peaceable, gentle, and easy to be entreated, full
of mercy and good fruits, without partiality, and without
hypocrisy.” — Mistory of Discipline, p. 804.

But why allow the preachers to appoint the leaders at
all? Why not let the classes or society choose them?
GOVERNMENT WELL BALANCED. 875

For this reason, if for no other: Their work is strictly
spiritual and pastoral — the work of the minister, so far as
he can do it, and the work for which he is responsible to his
Conference, to his people, and his God. The leaders are
his “ helpers’? in watching and guiding the flock, and who
is in a condition to judge what kind of help he needs so well
as himself? He understands the qualifications of the candi-
dates, and the real necessity of the classes, as no other per-
son can understand them, and is likely to be free from many
local prejudices and false notions, that might operate disas-
trously in the election of aleader. Take away from him
the power to appoint the leaders, and you lessen his respon-
sibility in regard to the spiritual condition of the church
one half, at least, and lay it upon the leaders. Then, if
religion wanes, he may charge it to the leaders, and the
leaders may charge it to him, and the church may take sides
with which they please. Thus, there would be confusion in
the elections, contention in the administration, and failure
where we now have peace and prosperity. So long as the
preacher in charge is the responsible executive officer,
he must have authority to select his own cabinet. To
make him responsible, and deny him this, would be an
anomaly in legislation.

Some have objected that the preacher in charge is
authorized to appoint committees to try accused members,
and preside in such trials. But who can do it more impar-
tially, or with greater wisdom? If we try members by
committees, the committees must be appointed, and some
one must preside. The president should be responsible for
the proceedings of the trial, that they be disciplinary and
correct. He should, therefore, understand the Discipline,
the general principles of civil jurisprudence, and be un-
biased by party connections and party feelings. Who is so
376 COMPENDIUM OF METHODISM.

likely to possess the necessary qualifications as the preacher
in charge? But he may err. It is not impossible that he
may administer discipline in a partial and oppressive man-
ner. These are contingencies to which we must always be
liable. But the security of the membership against injus-
tice from this source lies, first, in their right of appeal to
the Quarterly Conference, where the whole case will be con-
sidered and decided by another court. But should the
appellant still think injustice done him, he has one other
resort. He may, secondly, follow the preacher to the next
Annual Conference, and there arraign him for mal-adminis-
tration, and thus obtain the judgment of that body upon the
subject, the effect of which will be either to establish or
reverse the preceding decisions in his case.

Under these liabilities, and what to a preacher is a mat-
ter of the highest concern, under the liability of being
censured, and even expelled for wrong, and especially for
malicious, administration ; liable to a civil suit also from the
injured party, it seems to us very unlikely that a preacher
in charge will allow himself to depart widely from Christian
propriety, either in the appointment of committees or in
presiding over them in church trials. But allowing that he
may do so, who could be more safely trusted, or more
promptly and effectively arrested ?

Tn relation to the right of nominating the stewards, it is
sufficient to say, that if a preacher does not nominate one
at first that the Quarterly Conference approve, he must
‘try again,” and again, till he gives satisfaction. And so
also in relation to the nomination of trustees. In forming a
new board of trustees, it is true, he is left to his discretion.
When the section of Discipline referring to this subject was
adopted, it could not well have been otherwise, however it
might be now. ‘The preachers had the plan to conceive, the
GOVERNMENT WELL BALANCED. 317

money to raise, and the work to oversee. Who had a better
right to appoint trustees? ‘This is still the case in a large
portion of our work, though in the more established societies
the people have taken much of this responsibility on
themselves. What still rests on the preachers will probably
be transferred in due time to those upon whom it more prop-
erly devolves. But whether it ever should be so or not, so
long as the preacher’s interests are identical with those of
the people, no harm can be done by it. It will generally be
exercised as it has been, in the united wisdom of both
parties, and with pure regard to the cause of God. We
see no advantage a preacher can take of it in any event;
and where there can be no motive to the abuse of power,
there is nothing to be feared from its existence.

In reference to the rule making power of the ministry,
we have, first, to remind the reader again of our origin,
which was such, if the preachers had not made the rules,
we should have had none. Secondly, that most of our
rules have descended to us from Wesley himself. Thirdly,
that those which have been made since the organization of
our church, are more particularly for the government of the
preachers than the people. That the brunt of the battle
comes upon the preachers, and that they have by far the
greater sacrifices to make, and crosses to bear, will not be
denied. Indeed, they have to abandon almost every earthly
interest in entering upon an itinerant career, and submit to
labors and trials that few have nerve enough to endure. Is
it not proper that they should lay their own plans, and make
their own rules? Or should the quiet, home-staying people
govern them? But, fourthly, this power is so restrected by
civil law, by our constitution, and by the acknowledged
rights and relations of the people, there is not the slightest
danger of its being seriously abused.

32*
378 COMPENDIUM OF METHODISM.

The checks of our people upon the ministry are ample.
1. It lies with them to determine who shall assume its high
prerogatives. To become a minister among us, one must be
recommended by the society to which he belongs, or by the
leaders’ meeting. Without this, there is no authority in the
church to constitute a minister. After such recommenda-
tion, the Quarterly Conference, composed chiefly of laymen,
may vote the license, when it becomes the presiding elder’s
duty to write it. Should the experiment prove unsuc-
cessful, and indicate that they have endowed the wrong
man, they may refuse to renew the license, and restore the
brother concerned to private life. On the other hand,
should he satisfy them of his call and adaptation to the
office, they may recommend him to the Annual Conference
for admission into the travelling connection ; without which,
the Conference cannot receive him. Nor can they ordain
him as a local preacher, till he shall have held the office four
years, and been recommended to the Conference as a suit-
able person to receive that distinction. If this is not
placing a very strong day guard at the entrance to the min-
istry, we mistake. We know of nothing equal to it in other
Christian churches. But since the people have relinquished
the right of choosing their own pastors, in the common
acceptation of the phrase, it is, perhaps, none too strong.
They ought to have an important part in constituting the
ministers they may be required to receive. It will help
their patience in bearing their infirmities, and save the epis-
copacy from much censure.

2. But the main security of the people lies in their
sovereignty over their own purses. We cannot touch the
property of our members. We have no authority to levy a
tax on them, nor to collect one. Our people determine the
amount of our allowance, and then pay it or not, as they
GOVERNMENT WELL BALANCED. 879

please. If they do not, we have no redress. Our Disci-
pline denies us the right of collecting our dues by a legal
process. We can only lament our failure, and hope to meet
a better fortune in another appointment. We may, indeed,
preach in their churches, the pulpits of which they have
been pleased to secure to our occupancy, but they may
leave us to address the bare walls, and pay our own ex-
penses. How long we should endure such discipline we
leave others to conjecture. If the power, however, of thus
withholding temporal supplies, is not a sufficient guarantee
against oppression, our preachers must possess more obsti-
nacy, and less attachment to “ filthy lucre,’”’ than falls to
the lot of ordinary good men. Highly as we think of them,
considering their poverty and dependence on the people for
their daily bread, we are constrained to believe that this
power is nearly equal to that of choosing and rejecting
preachers at discretion. Clerical oppression, under these
circumstances, is impossible. Ministers are but men. They
- gan no more subsist without food than other men; and when
this is withheld, from dissatisfaction with their labors, they
will be very likely to construe it into a call to seek another
and more promising field.

Speaking on this subject, says our lamented Bishop
Emory: “The interests of the preachers as men are not only
co-incident, but identical with all the interests which bind
them to be good pastors; and that these again are identical
. with the interests of the people. They cannot possibly have
any earthly motive for setting themselves in opposition to the
people. All human motives are on the other side. And
the far greater danger is that their sense of dependence,
and the pressure or apprehension of want, may tempt them,
in the general state of our poor, fallen nature, to lower the
gospel standard, and to relax its holy discipline, in accom-
380 COMPENDIUM OF METHODISM.

modation to the common frailties of those who hold over
them, and over their wives and children, and all most dear
to them, the fearful power of feeding or starving them at
discretion. For the sober truth is, that there is not a body
of ministry in the world more perfectly dependent on those
whom they serve, than the Methodist itinerant ministry.
In those churches which have a lay representation, the pas-
tors make legal contracts with their people, and have legal
remedies to enforce their fulfilment. We make no such
contracts, and have no such remedies. In this, our system
is more Scriptural, and renders us more dependent. It
places us, in fact, not only from year to year, or from
quarter to quarter, but from week to week, within the reach
of such a controlling check, on the part of the people, as is
possessed, we verily believe, by no other denomination what-
ever; and which is considered, both by them and us, as a
relinquishment of what might be claimed on our part, fully
equivalent to the relinquishment on their part of a direct
representation in our General Conferences.”

But, lest disaffected and parsimonious individuals should
take advantage of these remarks to refuse to aid in the sup-
port of their preacher, a word of explanation is here neces-
sary. While we allow that the people as a body may with-
hold their preacher’s support, and that this is justifiable in
case of oppression, and as a last resort, when redress cannot
be obtained by the milder means of remonstrance and peti-
tion, we deny the moral right of individuals to indulge
their private spleen against a preacher in this way, when a
majority of the society incline to sustain him. ‘The ten-
dency of such a practice is disastrous. Generally adopted,
it would keep our societies in perpetual agitation, and
reduce them to a worthless mass of discords. Being young,

-and not wealthy, union is indispensable to existence. All
GOVERNMENT WELL BALANCED. 381

must act in concert, or the cause will decline. If one may
refuse to support this preacher because he is not a favorite,
or because of some prejudice against him, others may refuse
to support that, for the same reason. And if this should be
recognized as a correct principle, no year would pass with-
out more or less difficulties from this quarter, as no one
preacher can possibly be the favorite of all. Besides, there
are some covetous persons, no doubt, who would not scruple
to invent objections to a preacher, if by so doing they could
honorably refuse to support him. The principle furnishes a
strong temptation to the avaricious to disaffection, and is,
therefore, wrong and ruinous. We believe it to be strictly
anti-Methodistical. To adopt it, is an attempt to control by
our money, what we have submitted to the direction of other
causes, and is putting owrselves in the place of God, and
the best interests of the church. The true Christian policy
is, to support the preacher, and make the most of him,
whether we are particularly pleased or not, provided the
society, as such, does not see cause to adopt the extreme
measure of withholding his support. It is the cause of Christ
and the church, which is to be consulted, and not our preju-
dices. Will my withholding support from God’s minister be
the best I can do for the cause? is the question, and not
whether it will gratify my feelings. If others are pleased
and profited by his labors, that is reason enough why I should
sustain him, though, as an individual, I may dislike him.
This is the true magnanimity of Methodism, and is fatal to
that narrow selfishness which supports the gospel only so far
as may be necessary to gratify personal prejudices and pre-
dilections. And every departure from this practice is haz
ardous to the itinerancy, since it is calculated to embarrass
the preacher financially, and necessitate him to resort to
3882 COMPENDIUM OF METHODISM.

some different system, under which his support will not
depend upon so many contingencies.

It should be remarked, also, that this confidence of the
preachers in God, and the magnanimity of the people, should
never in the least influence the latter to follow a narrow and
contemptible policy. When it has been determined what a
preacher’s claim shall be, stewards, and, indeed, the whole
church, should exert themselves just as much to meet that
claim as they would if it were collectable by law. It is not
only a debt of honor, in the highest sense, but it is a relig-
ious debt. And the insinuation that it is “‘no matter
whether it be paid or not, since the removal of the preacher
will cancel it,’’ is too dishonest and mean to be countenanced
for a moment. If there be a steward in the church capable
of acting on such a principle, the sooner he leaves it the bet-
ter it will be for the cause. On the same principle, when the
people have fully done their duty, the preacher must
patiently submit to the result, though his receipts have not
met his claims, or supplied his necessities.

But these explanations do not invalidate our argument.
They are designed to prevent the abuse of the system at two
different points, and secure to the preachers their proper
claims where it is at all practicable, and to societies the ex-
clusive privilege of starving preachers off, against the usurp-
ation of covetous individuals.

Societies have this pecuniary check upon the ministry, and
it is right they should have it; but brethren cannot be good
members of those societies while they refuse to act in con-
cert with the majority, and withhold their pecuniary assist-
ance in meeting expenses, to gratify a personal prejudice.

The people hold other influences over their minister.
They may smile or frown upon him, encourage his plans or
GOVERNMENT WELL BALANCED. 883

frustrate them, and make him happy or miserable. He is a
“lone pilgrim” and stranger, without friends or influence ;
they are at home, surrounded by associates who are accus-
tomed to sympathize with all their views and modes of effort.
Let them attempt to harass the preacher, and his condition
~will be unpleasant, indeed. He has every thing that is
desirable in their friendship, therefore, to induce him to con-
duct toward them like a gentleman and a Christian. In such
a contest, he has every thing to lose — nothing to gain.
He cannot be so reckless of his own peace as to do them
injustice.

He is, however, liable to mistake. We have known some
to exceed their legitimate powers, through ignorance, but
were corrected under the natural operation of the system,
which provides not only for the correction of wilful wrongs,
but for others. So the people have sometimes gone beyond
their rights, and experienced the appropriate restraints.
The system does not preclude errors, but it corrects them
when they occur with wonderful facility. It aims high,
requires great sacrifices and achievements, and endows its
officers accordingly. ‘There is no collision of one part with
another. Its various forces operate in admirable harmony,
and secure the interests of all who submit to its arrange-
ments.

Finally, the best argument for the system is, ¢¢ works well.
If eagle-eyed complainers have found oppression in it, the
people have not experienced any in its operation. We have
had occasion to ask men who had renounced it with a view
to the establishment of something better, if it ever oppressed
them, but they all, with one consent, answered in the nega-
tive. Ithas also been efficient. Look at its history. What
system ever effected so much in so short a time, with such
feeble means, and against such formidable opposition? The
384 COMPENDIUM OF METHOUDISM.

like has never been witnessed before, since the days of the
apostles. Systems which claim more democracy, and have
learning, and wealth, and age, and political influence, have
been outstripped by it, a hundred to one. Hopeful compet-
itors and antagonists have fallen down, and perished by the
way, notwithstanding their numerous advantages, while this
has gone on from strength to strength, working “ righteous-
ness,’’ subduing ‘‘ kingdoms,” stopping the mouths of lions,
waxing valiant in fight, and turning to flight the armies of the
aliens. But a few years since we were no people; but we
are now the people of the Lord, spread out over the whole
land. A little more than a half century ago we numbered
our flocks by scores and hundreds; now we number them
by millions. How is this? Where is the secret of our suc-
cess? Would an ill-contrived system, though hard worked,
have done so much? We think not. Would a system
oppressive to the people, such as this has been represented,
have been so cordially received? The people have never
complained. Let us be judged by our works, and we will
abide the issue.
CHAPTER VI.

THE GOVERNMENT OF THE M. E. CHURCH CONTRASTED
WITH OTHER SYSTEMS.

Tuus far we have said little of our polity by way of com-
parison, preferring to present it on its own merits. The
discussion would, probably, be more acceptable to brethren of
other sects, were we to maintain this policy to the end. But
considering the assumptions of other systems, and especially
the numerous objections their friends and supporters have
seen fit to urge against our own, we cannot do justice to this
department of our work, without referring to a few particu- -
lars, in which the former are wanting in virtues that abound
in the latter. We shall treat the subject as delicately as
possible, and hope to give no offence.

Of the different forms of episcopacy, we have little to say.
Not for the reason that they are more agreeable to us, so
much as that they are less in our way. Romanism is an
absolute monarchy. The priesthood is the master, the peo-
ple the slave. But this abuse of episcopacy does not invali-
date it. Those who declaim against bishops, because they
have figured go abhorrently in the Romish Church, seal their
own condemnation. They practice many things that have
descended to them through this same medium. They might
reject the Bible on this principle. But, muddy as is
the channel through which it has been transmitted, they
receive it as the pure word of God. They erect churches,

38 385
386 COMPENDIUM OF METHODISM.

also, keep holy days, preach and pray, all of which things
Romanists have abused from time immemorial.

Nor would we be understood as having any particular
friendship for the system of Protestant Episcopalians, though
we leave them out of this account. Their episcopacy is alto-
gether over-strained, and not properly guarded. They
assume too much for it, and concede too much to Romanists,
to maintain a very stable and protracted existence, except
where they are identified with the State; and there, even,
they will be subject to infinite trouble, since the administra-
tion will, probably, vary in its predilections, as heretofore ;
now inclining toward Rome, and now, again, toward liberty
and religious toleration.

We shall speak principally of Independency and Presby-
terianism, and on general principles. Three points of com-
parison will be sufficient to indicate the grounds of our pre-
ference for the Methodist Episcopal system.

I. The first we shall name relates to pastoral and minis-
terial authority.

The difference between us and Independents and Presby-
terians, on this point, is considerable. We believe the
Christian ministry, however established, to be invested with
certain prerogatives that are not to be exercised or controlled
by any other body. That is, that when a man is duly called
of God to the ministry, he is authorized to discharge certain
functions that other men should not undertake ; and, there-
fore, when he is recognized, by any people, as thus called,
this authority should not be subordinated to their control. If
they do not dare to trust him, and want security for his pru-
dence and fidelity in using it, they may provide for it as they
and he can agree ; but while he is among them as a minister
of Christ, to represent his master’s cause, and do his work,
he should be untrammelled in regard to every part of minis-
OUR GOVERNMENT CONTRASTED. 387

terial duty. We refer now more particularly to the ministry
of the word and the administration of the sacraments.

If we mistake not, both Presbyterianism and Independ-
ency (we use the latter term, without meaning any offence,
to designate all Congregationalists of whatever sect) theo-
retically and practically deny this authority, and place their
ministers under a guardianship in the discharge of their
peculiar duties, which can but prove a serious impediment to
the success of any man who attempts achievements worthy
of the office, — to say nothing of the care with which they
supervise the utterances of the pulpit, complaints of which
are becoming more and more multiplied and emphatic
every day. How is it in regard to the ordinances? Is a
minister allowed to baptize such as he deems worthy? By
no means. He may preach the gospel to them, teach, and
conduct them safely through the process of repentance and
regeneration ; but there he must stop. Before he fulfils the
other part of his commission, “ baptizing them in the name
of the Father, and of the Son, and of the Holy Ghost,” he
raust call a meeting of the “ church session,” if among Pres.
byterians — of the church, or the church committee, if among
Independents — and have them canvassed to the satisfaction
of the body, when, if they judge proper, and give their con-
sent, he may proceed; but if they, in their prudence, decide
for postponement, whether it be for good reasons, or no rea-
son at all, he must withhold the ordinance, however assured
of the worthiness of the candidate to receive it. The same
is also true of the Lord’s supper. He may “travail with
them in birth, until Christ be formed in them,” and feel
an unutterable solicitude to have them baptized, and
admitted to the Church and the sacrament, but he must wait
the motion of the ruling elders, or of the committee, who
may have no sympathy for the work, and are just in the
388 COMPENDIUM OF METHODISM.

right spirit to perplex candidates with knotty questions of
doctrine, ungrounded suspicions and delays, to “see if they
are not deceived, and are going to backslide.”’

Now the question is not whether ministers of these denom-
inations are not often as cold as the people, and realize no
difficulty from this source, nor whether they do not frequently
gain influence enough over their constitutional managers to
control them in such matters, nor whether the people are
not sometimes more spiritual than their preachers. There is
no doubt on either of these points. Nor do we assume that
there is any particular difficulty in these arrangements, where
society is formally established, and possesses little religious
enterprise beyond the weekly routine of settled service.
But where a minister is properly engaged in his work, and is
connected with a church whose leading spirits do not har-
monize with the legitimate objects of the ministry,-he may
find them a burden more grievous to be borne than poverty
or persecution. One who was many years a Presbyterian,
and honored with various offices of responsibility, speaking
of this system of overseership, says, “‘ It embarrasses the
ministry, in all its forms and modes of operation, and disap-
points its aims and ends ; it sets up a complicated, inconven-
ient, unmanageable machinery, which is hard to keep stand-
ing, so as to command respect, much more to keep going, so
as to do good. . * This machinery has
absorbed all controlling power, and the ministry is an acci-
dent. That which was first has come to be last. Christ
gave his sacraments to his ministers — to the apostles — that
in the use of them they and their successors might maintain
the visible forms of his kingdom. But, in this system, the
sacraments are held by organizations of laity, and the min-
istry are obliged to ask leave to take and use them.” It
was to this kind of control that an old non-conformist minis-
OUR GOVERNMENT CONTRASTED. 389

ter referred, when he remarked, “TI left England to get rid
of my lords, the bishops; but here I find in their place my
lords, the brethren and sisters ; save me from the latter, and
let me have the former.” And we find frequent allusions to
it in the communications of Congregational and Presbyterian
ministers, in speaking of revivals. It is when they under-
take to accomplish something for God and souls, that the
system embarrasses them.

We object to this aspect of it,

1. That it is unscriptural. If the commission under which
all ministers profess to act means any thing, it requires those
- who receive it to “baptize,” as much as it requires them to
“ preach,” or to “teach.” And they must be their own
judges both as to the one and the other. They have no
right to agree to refuse baptism to such as, in their opinion,
ought to be baptized, to gratify the prejudice, or extreme
prudence, or, it may be, the ignorance, of a committee, whose
opportunity of understanding the merits of the case is not
half equal to their own; and the people ought not to require
such subordination at their hands. If they do not think
their minister competent for the work, let them dismiss him,
and obtain one they can trust.

Is it reasonable to believe that the apostles, and their
immediate successors, were subject to such a regimen?
Where is the proof? Is it likely that Jerusalem and all
Judea passed through the hands of a committee to John the
Baptist, before they received the ordinance? Or that St.
Paul called the ruling elders to examine the jailer? Was
Cornelius, or the eunuch, or the thousands baptized on the
day of Pentecost, tested in this manner? The apostles
acted on their own responsibility, and required repentance,
and such “fruits ’’ in the candidate as satisfied themselves.
And since ministers are answerable to the Chief Shepherd for

33*
390 COMPENDIUM OF METHODISM.

the fulfilment of their commission, why is not this right?
“As I live, saith the Lord God, surely, because my flock
became a prey, and my flock became meat to every beast of
the field, because there was no shepherd, neither did my
shepherd search for my flock; therefore, O, ye shepherds,
hear the word of the Lord. ‘Thus saith the Lord God:
behold I am against the shepherds, and I will require my
Slock at their hand, and cause them to cease from feeding
the flock.”

2. Another objection to this arrangement is, it degrades
the ministry. It assumes that ministers are unsuitable
judges in such cases, and need to be directed when to exer- '
cise their commission. If we add that the pastor is required
to be a member of his own church, and subject to discipline
and exclusion at their discretion, his degradation is com-
plete. ‘ We maintain,” says the Congregational Manual,
p. 24, a book of high authority, “that among ministers
there should be no distinctions of rank, but that they are
all equal, and that ministers have no right to exercise lord-
ship over the brethren of the church’; that the brethren
of the church [embracing the minister] are all equal; and
that no church, or body or council of churches, can have
any inherent power to control particular churches.” An
Independent minister informed the writer, within a few
days, that he was required to be a member of his own
church; but he thought were he to be accused and tried,
they would allow him a counsel, though the final determina
tion of the case would lie with them.

3. We object to it, also, that it is inconvenient. It is
so, 1. In that it leaves the churches without a visible head.
Every society needs a head, possessing powers that belong
to no other member. Hence we give our Union a Presi-
dent, each State a Governor, each court a judge, and assign
OUR GOVERNMENT CONTRASTED. 391

them duties, which they are to discharge under constitu-
tional restrictions, on their own responsibility, without the
liability of being overruled in each case by the popular
voice. But here, though the minister is moderator in
church meetings, his order may be countermanded by a
bare majority, whether it relate to theology or discipline.
The Church is supreme, and he must submit. 2. It is
inconvenient in that it requires proceedings that must, in
many cases, be very difficult, if not impracticable. Look at
the Congregational manner of organizing a church, which is
only a single development of the system. In the “‘ Manual,”
before named, we read: “ The organization of a church is a
step which should not be taken without much caution, and
due consultation with those whose judgment in the case can
be well relied upon. Whenever a decision has been made
upon the expediency of such a movement, the first thing
to be done is to have the articles of faith and covenant by
which the church is to be bound together, drawn up and
agreed upon by those who propose to become members.
The next thing is to fix upon a time and place for the
assembling of the council, and the formation of the church.
Then, by what is called a ‘ Letter Missive,’ some of the
neighboring churches are requested to be present, by their
pastors and delegates, to assist (if they shall judge it to be
expedient) in the organization of the proposed church. The
‘letter Missive’ states some of the more important circum-
stances of the case,—-the number of persons expected to
constitute the church,—the churches that have been
invited to aid in forming it,— the time and place of the
meeting of the council, and of the public services of
the day.

«* When the day arrives, and the members of the council
have come together, (the persons desirous of being formed
392 COMPENDIUM OF METHODISM.

into a church being present,) they are called to order by
one of their number, who reads the ‘ Letter Missive,’ as an
explanation of the object of the meeting. The business
then proceeds by choosing a moderator and a scribe, and the
offering of prayer for the divine assistance in the perform-
ance of the duties that are to follow.

“ The whole subject of going forward in the accomplish-
ment of the purpose for which the council has been called,
is then deliberately considered ; all desired information in
relation to the number and circumstances of the candidates
for membership in the new church is presented, and the
articles of faith and covenant, and letters of dismission and
recommendation of such as belong to other churches are
examined.

“Tf the council decide upon going forward, arrangements
are then made for the public exercises; and, at the time
appointed, all concerned proceed to the house of God, where
the solemn transaction is to take place.

“The public services are usually in the following order:
1. Reading of the doings of the council. 2. Invocation.
3. Reading of the Scriptures. 4. Singing. 5. Prayer.
6. Singing. 7. Sermon. 8. Reading of the articles of
faith, and giving assent to them by the persons about being
formed into a church (who, at this time, are standing to-
gether.) 9. Administration of the rite of baptism to those
who have never received it. 10. Reading and acknow-
ledgment of the covenant. 11. Consecrating prayer. 12.
Fellowship of the churches. 18. Singing. 14. Prayer.
15. Benediction. The persons who in these exercises
have associated themselves together, are thus constituted a
church, possessing all the powers and privileges of a church
of Christ.”

That this may work respectably in a dense population,
OUR GOVERNMENT CONTRASTED. 393

where societies are numerous, enlightened and enterprising,
is not questioned, though it seems to us heavy and cumbrous
for any circumstances. But its inadaptation to a world
lying in wickedness, superstition, and ignorance, is manifest.
What could the apostles have done with such a system?
How could Wesley have managed it? And where would
have been the millions that have been gathered into the fold
of Christ by him and his successors, had he adopted it? It
reminds one of Saul’s armor. The machinery requires too
many individuals to work it, takes too much time, and costs
too much. But where there is a want of harmony or of
enterprise, it becomes unmanageable, and proves to be any
thing but Independent in its operations. Let us refer to a
single case by way of illustration.

A portion of an interesting Orthodox Congregational
Church, at A., became dissatisfied with their pastor, and
desired him to ask his dismission. The pastor saw no good
reason for his doing so, and was sustained by a bare majority
of the church in his position. After much discussion, and
many unpleasant transactions, he united with the church, for
the gratification of a respectable minority, in calling a coun-
cil to sit upon the question of the propriety of his asking to
be dismissed. The council was convened, and displayed
many ministers and lay delegates of distinguished ability.
The whole question was discussed, both parties speaking all
that was in their hearts. After a day or two the bell was
rung, and the parish came together to hear the report, which
was, in substance, that the pastor was entitled to great credit
for hig labors and success, and ought to retain his position;
and the disaffected minority were advised to be peaceable,
and to codperate with him. This, of course, was not very
pleasing to some of the members. Passing the church, about
that time, one issued forth, and in no very pleasant mood
394 COMPENDIUM OF METHODISM.

denounced the council for their ex parte proceedings, declar-
ing that there was one thing the minority could do, viz.,
they could form a new church, and they should do it imme-
diately. Reminding him that all systems have their hard
bearings, we suggested that he might find that as difficult
as to get rid of his minister. ‘How so?” he inquired.
‘Tn the first place,” we remarked, “you must get letters
of dismission and recommendation from your church to a
council, to be formed into another and a separate church.
But your church will give you no such letters, until a major-
ity are convinced it is best to have another church in the
place, and the same majority that retains the preacher will
not be likely to indulge you in this way. But, suppose you
get your letters, and call your council, the council may
judge as the church do, that it is inexpedient to have a
second church, when, of course, you are ‘all up’ again, for
they will not organize you till they are convinced on this
point.” ‘* Well,” said he, “we'll go without letters, and
form a church without a council!” This,” we replied,
“ you can do, but the church will probably expel you for
neglect of duty and disorderly conduct, which they will have
aright todo. But,’ we asked, “who will you get to be
your preacher? Congregational ministers will not serve you,
because you will not be in the regular line. But should one
be found who would consent to be as disorderly as your-
selves, you could get no council to sit upon the question of
his settlement ; ordain, install, or give him the right hand
of fellowship. But should all these difficulties be sur-
mounted, every regular association and convention of the
denomination would disown both you and your preacher as:
spurious coin.”

This was a new idea. Of course, he reported it to his
copartners in reform, and it was as strange and new to them
OUR GOVERNMENT CONTRASTED. 395

as to him; and, finding themselves tied hand and foot, so
that they could not move but at the will of the sovereign
majority, they hammered away upon the afflicted pastor, as
the only thing they could do, till he was compelled to com-
promise, and call another council to permit him to leave,
and determine how much the church should give him for
gomg. This done, the agitators settled down quietly in
their old position, wiser than they were before ; but they
have been in a quandary ever since, to learn why such a
system should be called Independent, or Congregational ;
and they have not yet discovered wherein it is better to be
under the lordship of unrestricted majorities and foreign
councils made up for the occasion, than to be subject to
bishops and other ecclesiastical functionaries, whose authority
is limited by constitutional stipulations.

We might refer to other inconveniences for which the
system is peculiar. Where the desire for another church is
the result of Christian enterprise, the difficulty of organiz-
ing it may be equally formidable. The church may refuse
the letters, the covenant and creed may not suit the council,
or the candidate preacher may be offensive, and the under-
taking consequently fail. But we will not go into partic-
ulars. The system is better adapted to permanence than
progress, and the more quiet it is kept, the less awkward
will it appear.

4, We think it prejudicial to ministerial independence.
Any minister thus encompassed with committees, and other
appointees, having the direction of fis appropriate work,
must feel more or less embarrassed. If he be a man of
talent and courage, he may manage them and the church to
his liking, (an occurrence that often happens,) and not
become a slave to his people. But where there is only an
ordinary man, and his overseers chance to be men of con-
396 COMPENDIUM OF METHODISM.

siderable consequence, and high notions of the rights of the
laity, he will eventually succumb to their dictation, and
instead of making society what it ought to be, he will
become its mere echo.

5. It evidently fails of its object. This we suppose to
be the protection of the members, and the advancement
of the work of God. But the system, by taking much of
the responsibility from the minister, and vesting it in ruling
elders, or in the church, destroys not only an important
means of usefulness, but one of'the most powerful incen-
tives to effort that regenerated humanity can have. When
one feels that he is alone responsible for a work, he will
think of it, and acquit himself with honor. But divide that
responsibility among a dozen, in such a way that it will not
be generally known who does, and who does not attend to it,
and it will probably be neglected. This is as true in regard
to disciplining members as baptizing them. If the writer
were to be tried, he would prefer to have the minister, or
some one man, to be his judge, and decide the law and
order in the case, under proper restrictions, than to have
the whole society. Knowing that his act would decide the
case, and incur for him praise or blame, he would feel the
necessity of coming to a proper decision, that, if arraigned
before the bar of public opinion, or any other bar, he might
vindicate his conduct with boldness and success. But a
church is nobody. ‘ Corporations have no souls,” and, of
course, no individual responsibility.

Besides, who does not know the power of neighborhood
gossip to beget jealousy, envy, and evil surmising, which
create prejudice and warp the judgment. In a popular
trial, before an excited church, an innocent man _ has
no chance at all, though the crime alleged may be no
more than that of giving “aid and comfort” to reputed
OUR GOVERNMENT CONTRASTED. 897

heretics, or visiting the meetings or communion of another
sect. They have no specific law to keep or to break.
Their will is sovereign, their action final. But if they were
under a constitution and laws, subject to the ruling of a
responsible judge, and liable to be reviewed and condemned
by a higher court, they would have reason to be cautious.

On the other hand, the church would be defended against
improper characters. As good men are liable to be wronged
through popular prejudice, so bad men may be preserved in
the church, to its great dishonor, through popular favor.
Merit is by no means the criterion of the estimate the public
place upon men. A hard way into the church makes a
hard way out of it. Those who claim to examine candi-
dates, and test them by a popular vote before they are
received or admitted to the ordinances, also claim to retain
them to their liking ; so that persons are often kept in the
church by favoritism, who in justice ought to be excluded.
If the policy of England is right in not allowing its judges
to preside in the district where they were born, and if the
method of empanelling juries so as to exclude all improper
influences, is important, Independency is wanting at this
point.

Is it said that the desideratum indicated is supplied, by
the association of the churches under different names for
counsel and advice? We believe this association is designed
to supply it, and, therefore, we regard it as a practical
acknowledgment of the imperfection of the Independent
system. But, however it may operate to protect the min-
istry (for it benefits them more than others) and the people,
in specific cases, in application to the matters in question we
think it an entire failure. If we err in this opinion, we are
certainly correct in saying, that just so far as it is effective,
it diverges from Independency. If the parties advised are

34
398 COMPENDIUM OF METHODISM.

bound to acquiesce in the advice given, on pain of being
excluded from the association, consociation, state convention,
or the like, Independency is abandoned, and a modification
of Presbyterianism is adopted, which is no doubt an im-
provement. This we believe to be the case in certain sec-
tions and among certain Congregationalists, but others claim
the right of rejecting advice if it does not suit them, with-
out damage to their denominational reputation.

In distinction from all this, under our economy, a min-
ister goes forth preaching the gospel; and when he is suc-
cessful, and the people repent and become converted, he
receives them on érial, baptizes them, and administers to
them the sacrament of the Lord’s Supper. Whenever
three or four persons desire his watch-care, he forms them
into a class, and attaches them to the main body, and then
adds to their number as he is able. Thus most of our
churches commenced, and thus they have been nursed, and
enlarged, and multiplied. The first blush of our history
indicates to every rational man that the other system would
have proved an incumbrance. Our churches have been dis-
ciplined, too, with the same ministerial authority ; but in all
cases under such guarantees as to secure the people against
oppression.

II. We believe our government preferable also in its legis-
lation. Not that we have better moral rules than our Christ-
ian neighbors ; we will not insist on this, but that we have
come nearer the happy medium in respect to the number
and extent of them. There are two extremes to be
avoided, viz.: paucity and redundancy. In our opinion,
the Independents have fallen upon the first, and the Presby-
terians upon the last. The former have few rules. They
agree to very little in advance, and leave almost every thing
to be settled at the time. They doubtless have customs
OUR GOVERNMENT CONTRASTED. 399

that in part supply this necessity, but they evidently lack
for constitutions and laws defining the rights and duties of
the several parties concerned in their organization. There-
fore, matters of whatever nature turn a good deal upon the
fancy or current of feeling that may happen to predominate.
Hence, when we inquired of an Independent minister as to
the government of his denomination, preparatory to writing
this chapter, he replied that it was ‘a perfect mobocracy.”
The explanation that succeeded did not modify the state-
ment, but developed his entire dissatisfaction with it. He
said they lacked a head, a constitution, authority. That
prejudices often operated to turn out worthy members, and
retain those who were a disgrace to the Christian name, and
there was no redress. Still it was his intention to abide in
the body, and make the best of it.

The Presbyterians have evidently gone to the other ex-
treme. They have left little to discretion. Matters of
great simplicity, and not of the highest importance, are
drawn out with particularity, so that one needs to be some-
thing of a lawyer, and a pretty thorough student, to under-
stand the whole. This exposes them to many difficulties.
It gives troublesome characters a chance to annoy the min-
ister and his flock, where, if there were less of rules, and
more of discretionary authority vested in the pastorate,
under proper guarantees for its legitimate exercise, the
machinery would operate with less friction and more force.*

We may have erred in the same direction. Excess is
the tendency of legislators generally. Though we admire
the smallness of our Discipline, next to the system it graph-
ically delineates, still we are inclined to think it may be too

* A glance at the “ Assembly's Digest,” a large volume composed of reports
of cases, precedents, and commentaries, will be sufficient to substantiate these
remarks.
400 COMPENDIUM OF METHODISM.

large. That it restricts both preacher and people at points
where they had better be left to their own discretion, is
_ highly probable. Religion is one and eternal, and must not
be altered to accommodate the king. But there are a thou-
sand little out-ofdoor matters — matters of finance or of
taste — having no particular moral bearing, that may be
varied according to the judgment of the brethren concerned
in different localities. If we were to be consulted, we
should advise that all such matters be left discretionary,
holding the officers concerned amenable for their action in
the premises to the tribunals having the supervision of their
administration.

III. We think our government a little superior, too, in its
Jurisprudence ; that is, in its process of dealing with offend-
ing and delinquent members. While it is impossible to
avoid the necessity of such proceedings, it is important that
they be conducted in the best manner. There are two
objects to be provided for in a system of proceeding in such
cases. One is promptness and energy, without public agita-
tion; the other is security against wrong and oppressive
action, into which the most sincere are liable to be precipi-
tated by improper influences. The fist is necessary to the
protection of the church, that it may not be dishonored by
immoral and scandalous characters, or crippled by an accu-
mulation of dead and unfruitful members. The second is
necessary to the protection of individuals, against whom
processes may be instituted, that they may be fairly tried,
whatever the state of feeling against them, and have ample
opportunity to defend themselves on every point. If we
are not deceived, Independency is faulty in both these
particulars.

1. In regard to the church, it lacks the requisite provis-
ton for such proceedings. Its fundamental principle is that
OUR GOVERNMENT CONTRASTED. 401

vf strict equality among members, and its covenant binds
them to mutual “ watch and care,” so that one has origi-
nally as much authority in the premises as another. Now,
what is every body’s business is generally neglected. No
one feels particular responsibility. Hach thinks it more
suitable for another to move in the case, and thus the evil is
suffered to remain; whereas, if the responsibility was
devolved upon an individual, and it was made his duty to
attend to it, it would not be so. ,

We concede that these churches often appoint committees
on such cases; and that these committees exercise discipline ;
but, then, wéld they appoint them in all proper cases, or will
they be warped by the circumstances of consanguinity,
friendship, wealth, &c., and suffer the cause to be re-
proached? Will they sustain such a committee when
appointed, and inflict the appropriate punishment, or will
they evade the issue, and cover up iniquity? Human
nature is such that, where we have no constitutions and laws
binding us, we are very apt to consult our convenience, to
the neglect of duty.

The disposition to do the right thing being admitted,
other questions arise, such as, what conduct is to be con-
sidered censurable ? Here is a chance for much difference
and discussion. This settled, it must then be determined
when and how the process shall be commenced, and how con-
ducted. Next comes the verdict. Can these questions be
settled where all are prosecuting officers, judges, jurors,
counsel, and witnesses, with sufficient despatch and impar-
tiality to protect the church? Or igs there a strong chance
for party feeling, discord, electioneering, personal crimina-
tion, inefliciency and delay ? How would a town succeed in
managing its judicial affairs in this manner ?

To say that “ Christ is our head, and his word our law,”

34*
402 COMPENDIUM OF METHODISM.

does not relieve the difficulty. What that law requires on
many of these and collateral points, is to be determined by
a majority. Nor does the fact that you are Christians,
looking for the honor of the cause of God, remedy the evil.
Christians are liable to be blinded and swayed by the various
influences that operate upon the human mind, as well as
others. If you say that this whole business is done by the
minister and a few leading men in the church, we think this
is decidedly better; but it is a departure from the main prin-
ciple of Independency.

Understand us, we do not complain. ‘This is a free coun-
try, and we may all please ourselves. We speak of things
as we understand them. And the inefficiency we charge
upon the system is frequently conceded by those who ought
to know. One good minister in this city, who was groaning
under the incubus of unworthy members in his church,
remarked to the writer, “‘we lack your discipline.’
Another averred to painful facts, in relation to members in
his denomination, which they could not touch without throw-
ing the church into a perfect tumult. And another, still,
referred us to disgraceful circumstances, which Independ-
ency cannot reach, and from which, therefore, his church is
doomed to suffer, if not to perish.

2. That it protects individuals better than it does the
cause, is not likely. Having no constitution and well
defined laws, and no properly constituted expounder of law
and order to preside in such proceedings, they may fall upon
a member, in a fit of prejudice, and hurl him from among
them in the most summary and unjust manner. Hence, the
phenomenon, that is not unfrequently witnessed, of a church
retaining members of the most unsatisfactory character ;
while it excludes others of acknowledged piety, for a slight
difference of opinion on some nice point of doctrine, or for
OUR GOVERNMENT CONTRASTED. 4038

favoring another denomination, or because the tongue of
slander has created a prejudice which the church is afraid
to resist. Is it said that the church is bound to do right,
and act according to the gospel? We reply, that does not
help the case, so long as they—the excited, bigoted, and
prejudiced members—are to decide what right requires.
Bind them by a constitution and laws, to be explained
and administered by intelligent and impartial judges, and
then the case will be different. But that will not do; they
must be their own judges in all these matters.

Hence, we say, there is no security for individual charac-
ter. A member may be disgraced by expulsion, at the
option of a majority, and he has no redress, unless he can
obtain it by an appeal to the civil courts, which is exceed-
ingly doubtful; for “‘ where there is no law there is no trans-
gression,” and where there is no transgression [violation of
contract] no damage can be recovered. If Independent
societies have no constitution and rules in reference to such
things, of course they violate none in following their passions
in the premises, and cannot be punished. The suffering
member may regret that he surrendered himself so entirely
to their hands; but it is too late to correct the mistake.

Ts it said that he may call a council? True,— if he can
“hain one ; but here is the difficulty. Nobody is obliged to
serve, and few would be likely to accept the call of an
excommunicated member to attend to such business. But
suppose he should succeed in getting a council, and the coun-
cil should advise the church in his favor? Whatthen? Will
not the church do just as they please, after all? The advice
of ex parte councils is not very powerful with majorities.
Majorities are often the most inexorable tyrants. Is it said,
let him call a mutual council? That he cannot do without
the consent of the church, which they will give or not, as
404 COMPENDIUM OF METILODISM.

they please. The probabilities in the case cannot be mis
taken. But should they consent, and the council be called,
it can only advise; so that, in any case, redress is exceed-
ingly uncertain. The presumption is, 1. That the church,
in most cases, would not consent to a mutual council. 2.
That an ex parte council could not be obtained. 3. If it
should be, that its advice would avail nothing. And, 4.
That the labor, difficulties, loss of time, and expense of cre-
ating such a court, and prosecuting the investigation, would
discourage ninety-nine hundredths of the denomination
from undertaking any such project. The excommunicated
member, therefore, is practically doomed to submit to his
fate, however unjust. If it were not for being personal,
we might furnish numerous facts illustrative of all these
positions.

Presbyterianism we think less exceptionable, in that it pro-
vides regular judicatories, with full powers to attend to such
business; and not only requires them to be faithful, but
places them under such restrictions as not essentially to
endanger the rights of individual members. If the court
below is delinquent, or misjudges in a given case, the next
above may correct it, so as to repair the damage. But, like
Independency, it wants a head. In the “church session,”
the pastor and ruling elders stand on a par, except the
former is the moderator. All may give their opinions; but
every question is to be settled by the majority. Hence,
they are liable not only to a difference of judgment as to
the merits of the case, but also in reference to the law of
the church bearing upon it. Their trials may, therefore,
lead to an extended discussion of legal questions, and occa-
sion much perplexity, and the loss of much time. The
same is true in regard to the higher judicatories of the
church. But if the “general assembly’? would appoint
OUR GOVERNMENT CONTRASTED. 405

men to preside in these several courts, and decide all
questions of law and order, like a judge upon the bench,
making them amenable for their decisions and administra-
tion, it. would lessen the difficulties of enforcing discipline
very much. And if they would endow them still further,
and permit them to exercise certain discretion, in resisting
and suppressing vexatious suits, holding them to the same
responsibility as in the other case, it would be still better;
but they have not seen fit to do it.

Under our economy, a large discretion is vested in the
preacher in charge, in reference to complaints. He is
made judge of law and order, subject to an appeal, and is
required to discipline the church in a prompt, prudent,
and energetic manner. Should an excommunicated mem-
ber believe he has been improperly treated, — that his
trial was not disciplinary and fair,—he may appeal to
the Quarterly Conference, where the whole matter will be
considered and determined, under the direction of another
president, and by another body. If the trial was miscon-
ducted below, or the verdict was more the result of preju-
dice than evidence, it is corrected here, and the decision
reversed. Local preachers, condemned by this court, may
appeal to the next Annual Conference having appellato
jurisdiction, where their case will be adjudicated by a
body of strangers, having no prejudices or predilections
to serve. This would seem to be a sufficient guarantee
to the members concerned; but still they have another
resort. Every member of an Annual Conference is re-
sponsible to his Conference for the right administration
of discipline. Should he be thought, by a censured or
excommunicated member, to have exceeded his authority
and taken an unwarrantable course, he may be charged with
mal-administration, and, if the charge be sustained, the
406 COMPENDIUM OF METHODISM.

case may be thrown back, on the ground that ‘‘ what
is not done correctly, is not done at all.” We think of
an instance to the point. ‘There was a difficulty in the
church at R., and parties were formed. The preacher,
taking sides with the less reliable members, had charges
preferred against the principal man on the other side, on
which he was condemned and expelled. Believing the
proceeding to be ex parte, and contrary to discipline,
he sent a complaint to the next Annual Conference,
charging the preacher accordingly. The charge was
examined with such evidence as was at hand, and sustained.
With this decision, the complainant demanded of the
next preacher to be recognized as a member in the same
standing he held’ when the suit was commenced. The
preacher stated the case to the church, and informed
them, that the trial having been condemned, he should be
obliged to regard it as null and void, and accede to
the brother’s request. “ But,” said he, “if any of you
see cause to prefer charges against him, he shall be duly
tried.” Here the matter ended. The source of difficulty
being removed, all soon came right again, and peace
ensued.

This is the protection which our members enjoy against
"hurried, irregular, and unjust prosecutions. Though it goes
beyond any thing to be found in other churches, we believe
it to be proper. Its effect is to beget such care on the part
of the ministry to have business done correctly, that Con-
ferences are seldom troubled with complaints of this nature.
CHAPTER VII.

DISCIPLINARY QUESTIONS OFFICIALLY DECIDED.

Since our bishops have been constituted judges of disci-
pline during the intervals of the General Conference, their
decisions have become extremely interesting. We present a
few of them here, for the benefit of our younger brethren.
It would be pleasing to give them in full, but our limits will
not allow of it. If this beginning shall have the effect to
bring out a distinct work on ecclesiastical jurisprudence, we
shall not regret the labor of it.

I.— OF ANNUAL CONFERENCES.

1. “ When, in the interim of an Annual Conference, a
preacher, being a member of the Conference, has been tried,
and the case adjudicated by the presiding elder and a com-
mittee, according to the provisions of the discipline, and the
individual acquitted of the charge, or punished for the
offence, is it competent for the ensuing Annual Conference to
take up the case and pass on it another adjudication, unless
an appeal be made from the decision by one of the
parties?”

Ans. “The investigation of an accused preacher’s char-
acter, in the interim of the Annual Conference, is for the
purpose of determining whether he shall be suspended until
his Conference meets, and is not properly a trial, it being

407
408 COMPENDIUM OF METHODISM.

fully considered and determined only before the Annual
Conference. The Annual Conference may try said preacher,
whether the committee find him guilty or not ; the Conference
having original jurisdiction. The case never goes up from
the committee by appeal, and all proper testimony in any
church trial is admissible.”” — Bishop Hamline.

2. “Does the Conference year terminate on the opening
of the session of the Annual Conference, or at the close of
the session ?”’

Ans. “The current Conference year has its commence-
ment at the close of the Conference, when the appointments
are announced, and terminates at the close of the next ses-
sion following.” — B. Waugh.

II.—OF PRESIDING ELDERS, QUARTERLY CONFERENCES, AND
LOCAL PREACHERS.

1. “Has the Quarterly Conference original jurisdiction
in the case of local preachers, on the charge of immor-
ality 2?”

Ans. “In the Discipline there is a distinction made
between charges and mere reports. When a local elder,
deacon, or preacher is reported to be guilty of some
crime expressly forbidden in the word of God, it is made the
duty of the preacher in charge to call him before a committee
of local preachers, by whom he shall be acquitted, or, if
found guilty, suspended until the next Quarterly Conference.
The design of this rule is, first, to relieve the character of
an innocent persecuted brother from the influence of evil
reports; or, secondly, to. relieve the suffering church, by
preventing a wicked man from preaching till he can be regu-
larly tried. It requires the preacher in charge to proceed
on mere report, whether there be any formal charges or not ;
to call a committee, which is of the nature of a court of
DISCIPLINARY QUESTIONS. 409,

inquiry, to ascertain whether or not there be cause of
trial; and, if so, it must go to the Quarterly Conference,
the only tribunal that has authority to try the case. And
in all practicable cases, the preacher in charge should
inquire into complaints against local preachers by a commit-
tee, before they come into Quarterly Conference, or be held
responsible for this neglect of duty. But if he neglect it,
or fail to obtain a committee, or fail for want of time, that
neglect or failure does not deprive the Quarterly Conference
of its legal authority to try a local preacher on charges of
immorality. The rule is definite and clear. ‘The Quar-
terly Meeting Conference shall have authority * * * to
try, suspend, expel, or acquit, any local preacher in the cir-
cuit or station, against whom charges may be brought.’
e . m It is, therefore, my opinion that the Quar-
terly Conference has original jurisdiction in the case of
local preachers on a charge of immorality, and may proceed
directly to trial, provided always that the accused has had
proper notice.” — Bishop Morris.

2. “ Suppose a local preacher to be charged with immor-
ality, and brought before ‘the Quarterly Conference for
trial, whereupon a motion is adopted to strike out the
first specification, which is only.for ¢mprudence, the previous
labor required by Discipline not having been performed, has
the Quarterly Conference exceeded its authority in the
premises ?”

Ans. “Tf any Tepadieyt is found, the Conference may
reject any part of the bill.” — #. S. Janes.

8. ‘ Are the characters of local elders subject to exam-
ination in the Quarterly Conference ?”

Ans. “Most certainly they are. The difference between
the accountability of a local preacher and that of a local

35
410 COMPENDIUM OF METHODISM.

elder, in Quarterly Conference, is, the license of the former
may be withheld for mere want of qualifications, but the
office of the latter cannot be taken away until he is tried
and convicted of some offence against the Discipline. One
rule requires every local elder, deacon, and preacher, to
have his name recorded on the journal of the Quarterly
Conference of which he is a member, and also enrolled on a
class paper, and meet in class; ‘or, in neglect thereof, the
Quarterly Conference, if they judge it proper, may deprive
him of his ministerial office.’ Another rule says: ‘No
elder, deacon, or preacher among us shall distil or vend
spirituous liquors, without forfeiting his official standing.’
Now; these rules need no comment to show, that the charac-
ters of local elders are ‘subject to examination in the Quar-
terly Conference, as much as those of travelling elders are
in the Annual Conference. And what is said of elders is
equally true of deacons.” — Bishop Morris.

4. “ When a Quarterly Conference has determined thata
local preacher is guilty of some offence, who is to determine
the amount of punishment ?”

Ans. ‘Not the presiding elder, but the Quarterly Con-
ference.” — Hedding on Discipline, p. 38.

5. “ Suppose, at the examination of an appealed case, the
presiding elder discovers that the trial below was conducted
contrary to rule, has he a right to throw out the case, pre-
vent the decision of the Conference, and declare the person
not expelled ? ”

Ans. ‘On this question there have been differences of
opinion to a wide extent, and great debates in Conferences.
But I should say, no; the appeal is to the Quarterly Confer-
ence, not to the presiding elder.” — p. 34.

6. “Ts it right for the Quarterly Conference, on the ques-
DISCIPLINARY QUESTIONS. 411

tion, ‘Are there any complaints?’ to hear complaints
against the travelling preachers, or any other member of the
Quarterly Conference ?

Ans. “This question admits of division. I will first
answer what pertains to travelling preachers. If this refers
to travelling preachers of the circuit who are on trial, the
answer is furnished by the Discipline. ‘A preacher on trial,
who may be accused of crime, shall be accountable to the
Quarterly Conference of the circuit on which he travels.
But if the question refers to travelling preachers who are
members of the Annual Conference, then the Quarterly Con-
ference has no jurisdiction of their case. Members of the
church who are grieved with the delinquencies or impro-
prieties of their preachers, have a right to state their griev-
ances to the presiding elder who has charge of them; and,
in many cases, it may be proper for the presiding elder to
hear that statement in Quarterly Conference, to afford the
preachers an opportunity of explanation and amicable adjust-
ment; also, in case it cannot be settled there, to enable the
presiding elder to represent the case understandingly at the
Conference. It may, also, be prudent for the presiding
elder to inquire, at the last Quarterly Conference for the
year, whether there is any thing against the travelling
preachers of the circuit, so that he may be fully prepared to
represent the preachers, and the business of his whole dis-
trict. But the Quarterly Conference has no authority to try
any member of an Annual Conference on any charge or
complaint whatever.

“The second part of the question refers to ‘any other
members of the Quarterly Conference.’ Besides the travel-
ling preachers of the circuit, the other members of the Quar-
terly Conference are local preachers, exhorters, stewards, and
class-leaders. What a Quarterly Conference may do with
412 COMPENDIUM OF METHODISM.

local preachers, has already been stated. As to exhorters
and stewards, there is no rule by which to try them on
charges of immorality different from the rule for trying
private members of the church before the society, or a
select number. But complaints respecting their official acts
are perfectly within the jurisdiction of the Quarterly Confer-
ence, by which their official authority was conferred. If an
exhorter makes a bad use of his license, the Quarterly Con-
ference may refuse to renew the license. If stewards act
illegally in the appropriation of funds, or neglect to perform
the duties of their office, the Quarterly Conference, on com-
plaint being made and sustained, ‘shall have power to dis-
miss or change them at pleasure.’ [Dis., py. 171.] Respect-
ing class leaders, it is enough to say, they are appointed
and changed by the preacher in charge, without any agency
of the Quarterly Conference, and for their official acts as
leaders are accountable only to him. [y. 51.] Thus the
question asked in every Quarterly Conference, ‘ Are there
any complaints?’ takes a broad range. It inclydes not
only complaints of members dissatisfied with the awards of
arbiters of their disputed accounts, &c., but whatever lies
against the official or moral character of its members under
the above named restrictions.” — Bishop Morris.

7. “When a decision on a point of law is made by a
presiding elder in a Quarterly Meeting Conference, and
action in the Conference follows, which affects the member-
ship of a member of that Conference, and no appeal is
taken by the parties concerned from the decision of the
presiding elder to the bishop presiding at the next Annual
Conference, is the decision of the Quarterly Conference
final?”

Ans. “Tf in the case presented an appeal is not taken
by one of the parties to the president of the next Annual
DISCIPLINARY QUESTIONS. 413

Conference, before the close of the next succeeding session, —
the action of the Quarterly Conference above referred to is
final.” — Bishop Hamline.

8. “ When a local preacher is before a Quarterly Confer-
ence for the renewal of his license, the. Conference voting
by ballot, does a tie vote decide the case against the renewal
of the license ?”

Ans. ‘We answer in the affirmative.’ —B. Waugh
and EH. &. Janes.

9. “Is a Quarterly Conference competent, after having
licensed a local preacher for a series of years, to take away
that license without impeachment of moral character, or
finding any decrease of piety, talent, or usefulness ? ”

Ans. “ We answer affirmatively.” — B. Waugh and E.
S. Janes.

10. “Can the Quarterly Conference adjourn to a distant
day to take up new articles of business which cannot come
before that body now?”

Ans. “ An adjournment from day to day to finish pend-
ing business is certainly regular, but it cannot be proper to
adjourn to a distant day to take up new business which
would properly belong to a future Quarterly Conference.” —
Hedding on Discipline, p. 36.

11. “Has a presiding elder a right to call a fifth quar-
terly meeting in the year to do special business ? ”

Ans. ‘“T know of no such authority. I see not how
there canbe five quarters, or five quarterly meetings in a
year.” — Hedding on Discipline, p. 36.

12. “What are the relations of a superannuated
preacher ?”

Ans. “A superannuated preacher, whether a member
of your Conference, or any other Conference, is not a mem-
ber of your church. If he lives within the bounds of his

35*
414 COMPENDIUM OF METHODISM.

own Conference, he is a member of the Quarterly Confer
ence where he resides. If he lives beyond the bounds of
his own Conference, he is not a member of any Quarterly
Conference.” — #. Hedding.

13. To whom is a preacher on trial amenable for his
administration when he is in charge ?

Ans. ‘‘He is amenable to the presiding elder and the
Conference. ‘The presiding elder can correct his errors and
reprove him, and change his relation by putting him under
another preacher; and the Conference can drop him for
that cause.” — H. Hedding.

14. Can a local preacher be licensed for a less time
than a year ?

Ans. “No. The license of a local preacher runs for a
year, unless the Quarterly Conference, for cause, in due
form, deprive him of his ministerial office.” — HZ. S. Janes.

III. —OF PREACHERS IN CHARGE.

1. “ When a local elder, deacon, or preacher, is reported
to be guilty of some crime expressly forbidden in the word
of God, and a committee is called on his case, who is to
preside ?”

Ans. ‘The preacher in charge.” — Hedding on Disci-
pline, p. 49.

2. ‘When the committee find the accused guilty of a
crime, who is to suspend him ?”

Ans. ‘Not the preacher, but the committee.” —p. 49.

3. “ When the evidence is all presented, and the plead-
ings closed, ought the preacher to remain with ‘the select
number ’ while they are making up their judgment ?”

Ans. ‘ Certainly he ought, for he is pastor of the flook ;
and he would greatly neglect his duty were he to be absent,
and consequently not know on what law or evidence the
DISCIPLINARY QUESTIONS. 415

judgment is rendered.” —yp. 63. But ‘no judicious ad-
ministrator of Discipline will let the committee, or any other
person, know his opinion of the case, either before the trial,
or during its progress, till the committee have made their
decision, and signed their names to it.” — 7. Morris.

4. “Who is to decide whether the case is to be brought
before the whole society, or a select number ?”

Ans. ‘The preacher.” — Hedding on Discipline, p. 63.

5. “ When the judgment of guilt is rendered, who is to
award the punishment ?”

Ans. “The preacher. For when the authority of de-
ciding on the.guilt or innocence of an accused member was
taken from the preacher, and given to the people, that was all
that was taken from the one, or given to the other. All the
other powers referred to in the above questions and answers
remain with the preacher as they were before, when the
preacher was the judge of the guilt or innocence of the
accused person.” — pp. 68, 64.

6. “ What is to be understood by ‘ the society ?’ ”

Ans. ‘The word society is used in different parts of the
Discipline to mean sometimes the members of our religious
community in general; sometimes thosein one Annual Con-
ference ; also, those in one city or town; and again, those
who usually meet in one place for public worship ; and, like-
wise, those of one circuit or station. It may include both
the latter in the present rule ; but except necessity require
to extend it to the circuit, for the want of suitable members
for the ‘select number’ in the neighborhood where the
accused belongs, it seems most proper to limit it to those
members usually meeting in one place for public worship.”
—p. 64.

7. ‘ Suppose the accused should object to one or more of
the select number, what shall be done ? ”
416 COMPENDIUM OF METIIODISM.

Ans. “If the objection appear to be reasonable, the
person should be changed for another. But if the objector
appear to be captious, or to object with a design to evade
justice, the preacher shall overrule the matter and proceed
in the trial.” — p. 66.

“In selecting the committee, however, for the trial of a
member, a preacher ought to be very careful to obtain wise,
pious, and candid men, who will do justice both to the
accused person and to the church. There should be a suf-
ficient number of them to form a respectable court ; for the
decision of so important a matter should not be left to two
or three individuals. A fit time and place should be
appointed for a fair investigation; time enough should be
taken for that object, even if it require an adjournment
from day to day; nothing should be done in a hurry where
so important an interest is pending as membership in the
church. The accused person should be furnished in season
for preparation with the matter of which he is accused; and
if he be ignorant, or incapable of managing his own cause,
a capable and honest member should be employed to assist
him, that no advantage be taken of one of the least of the
children of God.” — p. 65.

8. “ When the ‘ select number’ decide that the accused
is guilty of the act alleged, who is to determine whether
said act is a crime, in the sense of the rule; the ‘ select
number,’ or the preacher ? ”

Ans. “The ‘select number;’ for crime is included in
the judgment of guilty.” —p. 66.

9. “When a verdict of ‘ guilty” is rendered, is the
preacher in charge obliged to expel the member, or may he
pardon?”

Ans. “For scandalous crimes, expulsion should undoubt-
edly take place ; but for crimes of a moderate degree, and
DISCIPLINARY QUESTIONS. AIT

when the offender is suitably humble and penitent, forgive-
ness and forbearance should be exercised, and a repentant
brother may be retained in the church. ‘ Brethren, if a man
be overtaken in a fault, ye which are spiritual restore such a
one in the spirit of meekness.’ That the rule is to be so
understood, is evident from a clause in the General Rules:
‘Tf 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.’

‘“‘ Tn exercising mercy in this case, the preacher will need
great prudence, to avoid doing it in a way to grieve and
afllict the members, or cast a stumbling-block before the
world. On this question he should take counsel with the
select number, or the leaders’ meeting, or in some cases
with the society in the place, that it may be understood the
offender is restored by general consent.” — pp. 66, 67.

10. “* When a member of the church shall refuse to refer,
&c., a disputed case to arbitration, as proposed in the sec-
tion of the Discipline relating to the duties of those who
have the charge of circuits or stations, can he be lawfully
expelled without further trial?”

Ans. ‘* No; the preacher must bring him to trial before
the society, or a select number of them, that they may
judge whether the accused person has broken the rule.
There is no case in which a preacher may expel a mem-
ber, except a judgment of ‘ guilty’ be first rendered by
laymen.”

‘The following rule has been supposed to be an exception
to this opinion: —‘To prevent scandal, when any of our
418 COMPENDIUM OF METHODISM.

members fail in business, or contract debts which they are
not able to pay, let two or three judicious members of the
church inspect the accounts, contracts, and circumstances of
the case of the supposed delinquent; and if he have
behaved dishonestly, or borrowed money without a proba-
bility of paying, let him be expelled.’ But here is no trial,
only an inspection of accounts, &e. All this rule provides
for can be regarded only as furnishing a 62l/ of charges.
The ‘two or three judicious members’ named, are not the
society, nor a select number of them, to try a member.
They may be ‘ members of the church’ from other places.
But the delinquent must be brought before the proper tri-
bunal, and found guilty of ‘ behaving dishonestly,’ or of
borrowing ‘ money without a probability of paying,’ and that
by the decision of the proper authority, before he can be
expelled. ’? — pp. 68, 70.

“The two cases mentioned in the following paragraph,
[p. 56,] are of the same character. ‘And in case the
debtor refuses to comply, he shall be expelled.’ But who is
to judge here whether the debtor refuses to comply? Not
the preacher, nor the above named committee, but the
society of which he is a member, or a select number of
them. ‘This principle is carried out in the following clause:
‘And if the creditor refuse to comply, he shall be expelled.’
The Quarterly Conference has said what the creditor ought
to do; but if he be charged with refusing to comply, that
point must be determined by the members of his own
society ; otherwise he would be expelled without trial
before the society of which he is a member, or a select
number of them, and also would be denied the ‘right of
appeal.’ ”’ — pp. 68, 70.

11. “‘ When a preacher, differing in judgment from the
society or the select number, refers a case to the (uar-
-DISCIPLINARY QUESTIONS. 419

terly Conference, as provided for in the Discipline, page
92, is that reference an appeal?”

Ans. “No; it is a new trial. ‘The trial may be
referred,’ &c., is not the language of an appeal, but that of
removing a trial from one court to another. But as there
are difficulties in the minds of many concerning the consti-
tutionality of this rule, as it is not seen how there can be
an appeal from the decision of the Quarterly Conference in
this case, it is advisable that the preachers should not use”
it. But if, m any case, the preacher should refer such a
trial to the Quarterly Conference, I should advise the
Quarterly Conference not to decide the case, but to refer it
back to the society for a new trial.” — p. 71.

12. “ Who shall decide whether a person absents himself
from trial in the sense of the Discipline, page 91?”

Ans. ‘The select number.” — Bishop Hedding.

18. “Has a preacher a right to receive a person into
the M. E. Church living within another charge, when it is
known to him that there are objections to that person of
such a nature as would prevent his being received in the
charge where he lives?”

Ans. ‘It is unfavorable to good government in the
church for a preacher, under any circumstances, to receive
into membership in his charge a person living in the bounds
of another pastoral charge. Yet established usage justifies
it under some circumstances, especially in cities where there
are several separate charges, and where it is very difficult
to define them geographically. But in these circumstances
comity and Christian courtesy should be strictly maintained.
The general peace and prosperity of the church, as well as
the golden rule of doing to others as we would be done by,
requires this. In some cases it would be a palpable viola-
tion of Discipline to receive a person from within another
420 COMPENDIUM OF METHODISM.

charge, when objections were known to exist against him
by members of that charge. As, for-instance, in the case
of an expelled person, who cannot be again admitted to
membership without contrition, confession, and satisfac-
tory reformation. Reformation satisfactory to the society
aggrieved. Or, if a person is under any disciplinary liabili-
ties or disabilities whatever. It is possible there may be
cases of mere prejudices, without any tangible cause, that
might render one society unwilling to admit a person to
membership, which would not be a sufficient reason for pre-
venting him from joining another society. But where the
objection is specific, and is made by responsible members of
the» society where the person lives, and especially if the
objection grows out of former church relations, or disciplin-
ary actions of the church, or antagonism to the authority of
the church, in our judgment it would be wrong for a
preacher to receive such person or persons into membership.
The adage, ‘ Better one suffer than many,’ is applicable to
this question.”

14. “If charges are preferred against a probationer of
such a nature as would, if proved, exclude a member in full
connection, can a preacher be justified in refusing or neglect-
ing an investigation of such charges, and continue thé person
on trial?”

Ans. ‘In such cases as is described in this question, if
the charges are preferred or presented by responsible mem-
bers of the Methodist Episcopal Church, it is the duty of
the preacher in charge to investigate the case, and if the
charges are found to be true to drop the person.”

15. “ Has a preacher in charge the right, on his individ-
ual responsibility, to degide on the credibility or disciplinary
correctness of a local preacher’s credentials, and cause his
name to be entered upon the official list of the Quarterly
DISCIPLINARY QUESTIONS. 421

Meeting Conference, without consulting or presenting said
credentials to said Conference ? ””

Ans. “As the Discipline directs that a preacher in
charge may individually give a sufficient certificate to dismiss
a local preacher from one church, and introduce him to
another, it seems reasonable that he may also receive such a
certificate and judge of its legality for the time being, so far
as to admit, or refuse to admit, the name of the said local
preacher on his class book. But the proper time to enter
his name on the official list of the Quarterly Meeting Con-
ference is at the first session of, and after the opening of,
said Quarterly Meeting Conference ; when, if any question
is raised as to the sufficiency or legality of the certificate, it
must be decided as a question of law by the presiding elder,
subject to an appeal to the president of the next Annual
Conference.”

16. “ How long may a letter be retained by a member of
the church ?”

Ans. “Iam not certain that I understand this question,
but presume it has reference to what is called, in Discipline,
‘a note of recommendation,’ or ‘a certificate of member-
ship, given to members of the church who remove from one
circuit to another.’ If this is the sense of the question, my
answer is, there is no limit prescribed in the Discipline. Of
course, as the rule now is,— and it is not for me to say what
it should be, — a preacher in charge may receive a member
on such certificate at any time, and hold him responsible,
when he is received, for any thing he may have done while
he retained the certificate.” — Bishop Morris.

17. “When a person that has been expelled from the
church comes forward and confesses his wrong, and is peni-
tent, and gives satisfaction, may he be restored to full mem-
bership, or must he be received again on trial?”

36
422 COMPENDIUM OF METHODISM.

Ans. ‘He should be restored to the standing he had
previous to his expulsion.”” — H. Hedding.

18. ‘Who is chairman of the trustees? the Committee
on Missions ? ”’

Ans. ‘ Where the trustees are appointed according to the
rule of Discipline, the preacher in charge is chairman of
the meeting. The preacher in charge is also chairman of
the Committee on Missions.” — Bishop Hedding.

19. Is an administrator of discipline at liberty to refuse
to entertain a bill of charges, when signed by respectable
members of the church, and a trial is demanded by the
accusers ?

Ans. “He is at full liberty. There may be various
reasons why he should not entertain charges, and a preacher
in charge is bound in duty to call a member to trial against
whom there is credible report that he is guilty of a crime,
even if there be no charges presented.” — #. Hedding.

20. ‘“ Should an administrator decline to entertain a bill
of charges, what redress can the accuser have, if any?”

Ans. ‘He can complain of the preacher to his presid-
ing elder, or to the Conference, for neglect of duty; and if
he be found culpable, he can be punished as his offence
deserves.” — Li. Hedding.

21. When a charge of high imprudence is preferred,
with various specifications involving immoral and unchristian
conduct, may the accused be punished for such conduct,
if found guilty, or can he only be punished for high
imprudence ?

Ans. “He may be punished for any thing of which he
is found guilty. It is not the design of the Methodist Dis-
cipline to limit the trial to the charge, but to deal with a
man as his works deserve. It is true, if a different crime is
proved from the one alleged in the charge, and the accused
DISCIPLINARY GUESTIONS. 423

pleads that he is not prepared for trial on that point, the
court ought to adjourn, and give the accused fair time to
defend himself.”” — E. Hedding.

IV.—OF EVIDENCE.

1. “In trying an appeal cf a private member to the
Quarterly Conference, are we limited to the record of the
testimony in the trial below, or are we to admit new
testimony ¢”

Ans. “On this question different opinions and different
administrations prevail. But, as in the appeal of a travel-
ling preacher to the General Conference, and that of a local
preacher to an Annual Conference, the trials proceed on the
minutes of the evidence in the preceding trials, so, it
appears to me, consistency requires we should proceed in
such cases in the Quarterly Conference.’”’ — Hedding on
Discipline, p. 39.

2. “Should it be found that accurate minutes have not
been taken in the trial before the society, or the select num-
ber, what shall be done 7”

Ans. “The case should be referred back for a new
trial, that those who did their work carelessly, at first, may
have opportunity of doing it properly, and of being admon-
ished to avoid such errors afterward.’ — p. 35.

3. When a local elder, deacon, or preacher, has been
tried and condemned by a committee, and the case is taken
up in the Quarterly Conference having jurisdiction, can new
evidence be admitted, or must the Quarterly Conference
proceed upon the evidence recorded in the minutes of the
trial ?

Ans. ‘New evidence may be admitted if necessary ; for
it is a new trial, not an appeal. The Conference has origi-
424 COMPENDIUM OF METHODISM.

nal jurisdiction in the case, and the best evidence should be
admitted, whether the minutes or personal testimony.—p. 49.

4. “Can an accuser be a witness ?”’

Ans. “In cases of personal dispute, in the issue of which
the accuser has a direct interest, he cannot; but in cases
where he has no other interest than is common to all the
members of the church, he may be permitted.” —H. S.
Janes.

V.—OF WITHDRAWING FROM THE CHURCH.

1. What is our discipline and usage in regard to with-
drawing from the church ?

Ans. “The subject of withdrawing from the Methodist
Episcopal Church, having, since the last General Conference,
engaged the attention of our ministers, and there appearing
to be a difference of opinion leading to diversity of practice,
it has been judged proper by the superintendents to embody
their views, and govern their administration by the opinions
stated in this paper.

“¢¢Ts a member of an Annual Conference withdrawn from
the church, when he says to a bishop or presiding elder, “I
withdraw from the church?” or is it the province of the
Conference, of which he is a member, to decide whether he
is withdrawn or not ?’

“This question was proposed to the General Conference
of 1848, and referred to the Committee on Questions of Law.
The Committee having had it under consideration, reported
the following resolution : —‘ Resolved, That when a person,
whether a preacher or a private member, declares to the
proper authority of the church that he withdraws from the
Methodist Episcopal Church, he thereby forfeits all privi-
leges in said church, and places himself beyond her jurisdic-
DISCIPLINARY QUESTIONS. 425

tion.’ The resolution led to considerable discussion, ‘and
various amendments and substitutes were offered, on which
action was earnestly pressed on the General Conference, but
which was invariably avoided by that body; and, finally,
after protracted debate, and various efforts to obtain the deé-
cision of the Conference thereon, the whole subject was laid
on the table. (See the Printed Journal of said Conference,
pp. 19 — 80, 31, 82, 33, 38.)

“ From this succinct history of the question of withdrawal
from the church, as mooted at the late General Conference,
it is apparent to us that the right of a minister or member
of the Methodist Episcopal Church to withdraw at his
option, and without the consent of the proper authorities to
whom he is amenable, was neither held nor conceded by said
General Conference. We cannot but think that it would
have been not only anomalous, but fearfully ominous, if such
unqualified right had been admitted. Such a doctrine would
have been at variance with the general usage of the church
from the beginning of its organization. In our opinion, the
admission of the right to withdraw at option, without the
consent of the church, especially when under imputation of
gross and scandalous offences, would operate most injuriously
to the maintenance of wholesome discipline and sound mor-
als. In accordance with this view, we deem it to be our
duty to say, that it is contrary to the economy and usage of
the Methodist Episcopal Church to allow ministers or mem-
bers, when guilty of gross violations of the Discipline, to
evade its salutary authority and force by declaring them-
selves withdrawn from the jurisdiction of the church.” * *

36*
PART FOURTH.

PRUDENTIAL ARRANGEMENTS PECULIAR TO DIF-
FERENT SECTS OF WESLEYANS.

CHAPTER I.
MANNER OF RECEIVING MEMBERS.

To receive members into the church hastily, is to
endanger the purity and reputation of the body ; to delay
candidates too long, may injure them. In trying to avoid
these two extremes, Methodists have adopted arrangements
peculiar to themselves. Our church receives none on trial
‘until they have met twice or thrice in class,” unless we
are assured that they are suitable persons to be received.
Our rules being explained to them, they are then placed
under the watch-care of a class leader, and instructed as
it is found necessary; and giving satisfactory evidence of
piety, they are baptized and admitted to the Lord’s supper.
Though we occasionally receive one on trial as a seeker, we
have never known such baptized before being converted ;
nor, indeed, does a seeker remain on trial long without
realizing this great change.

The time of continuing persons in this relation has varied
at different periods. In 1789 it was “extended to six
months.” If, after this term of probation, they lave been
baptized, and, on examination, it appears that they are Meth-

426
RECEIVING MEMBERS. 427

odists-in faith, and are disposed to observe the rules of the
church, they may be admitted to full membership, and
be entitled. to the privileges, and subject to the disci-
pline, of other members. In being received on trial, they
only profess a “desire to flee from the wrath to come.”
They do not say they are Methodists, and believe our
doctrine or Discipline. They may know nothing about
either. But they do believe they may derive essential
benefit to their souls by coming among us, and mingling in
our devotions. When they become weary of our company,
or requirements, they Zeave us; and when we become weary
of them, on account of their indifference, or misconduct,
and cannot reform them, we mark them “ dropped,” without
bringing them to trial. But having been received into full
connection, they stand in quite a different relation. They
now profess to believe both our doctrine and discipline,
and are governed by them. In case of defection, therefore,
they are liable to be tried and expelled according to our
rules. Before, they were only candidates; now, they are
members. But still, should they wish to change their church
relations, while in good and regular standing with us, they
will not find it difficult to get excused. We are not so
bigoted as to believe that there is no salvation out of our
church, or so foolish as to wish to retain members whose
hearts are with another people.

Whether this probationary arrangement is on the whole
expedient, is a question about which good men may differ.
We believe it is founded in wisdom. In the first place, it
keeps no Christian from the sacraments for a day, as
delays do in other denominations. They debar their can-
didates from the ordinances until they receive them into
the church. But with us, the ordinances are not mere
church rites. They lie back of the church, with preaching
428 COMPENDIUM OF METHODISM.

and prayer, and belong to all God’s people. We doubt our
right to withhold them from those who, in our judgment, are
converted, and desire them, for a single week. And we
doubt their right to neglect them any longer than is neces-
sary to decide as to the mode, &c. The question of joming
this church or that, is a different thing, and cannot be intel-
ligently settled without time for examination. The senti-
ments and policy of churches are matters in which the un-
converted take little interest. If they think of them at all,
their investigations seldom reach beyond the denomination
in which they have been educated. But multitudes have
never been religiously educated, and know little about these
things. To ask them within a few weeks of their conver-
sion, if they believe in Calvinism, or any other denomina-
tional system, is like asking a blind man if he is pleased
with certain colors. They have no faith beyond mere ele-
mental principles, the verities of which they have expe-
rienced. And before they can determine whether they are
Calvinists or Arminians, they must have time to examine
the two systems, and compare them with the Bible, and
what they already feel and know.

Another fact to be considered in this connection is, that
an enterprising and aggressive church will often find itself
as little acquainted with its converts as they are with
theology and church government. They are strangers ;
belong, perhaps, to another nation, and have been the
vassals of various habits and associations, that may entangle
them again. To receive others into the church, and put
them off, to “see whether they are going to hold out,” will
not be likely to help them. They will infer that the church
has no confidence in their piety, and become discouraged.
They need to be brought under all the kind influences and
restraints possible. If there be any advantage in intimate
RECEIVING MEMBERS. 429

association with Christians, or in the sacraments, they
should have it. And yet, to receive them into the church
at once, seems rather premature. Heartless churches will,
perhaps, experience little difficulty from either of these
sources. They have few converts to dispose of, and those
few belong to the parish, and are well known. They can
plod along as their fathers did before them ; but it is not so
with churches which are favored with revivals. ‘They can
neither bring converts right into the church, nor suggest to
them that they are probably deceived, and had better wait.
Hence, they are often embarrassed. But our plan obviates
all these difficulties. It gives strangers an opportunity of
becoming acquainted with us, and it gives us an equal
opportunity of becoming acquainted with them. If either
party is not satisfied at the expiration of the six months,
further time can be allowed, or the connection may be
dissolved.

The particular manner of receiving probationers into full
connection is not prescribed, further than that they shall be
examined by the minister in charge before the church, as to
their faith, and their willingness to observe our rules, and
give satisfaction herem. In other respects, preachers are
left to their own discretion, and are not strictly uniform.
Some call the candidates forward before the altar in a meet-
ing of the church, and, after due examination, instruction,
and prayer, pronounce them received. Others give them
the right hand of fellowship. But many, thinking to make
the ceremony more impressive, and give it a wider influence,
call them forward before the church and congregation. If
this is going a little beyond the Discipline, as certain critics
have suggested, it often produces a happy effect upon the
beholders. We have seen crowded assemblies melted to
430 COMPENDIUM OF METHODISM.

tears during these services, and doubt not that they have
been sanctified to the salvation of many souls.

Till 1840 our Discipline contained no exception to the
rule requiring a probation. Persons coming to us from
other denominations, however intelligent and pious, had to
join on trial, and graduate in due form. Though this was
in perfect keeping with the spirit and example of older
denominations, it looked too exclusive and Pharisaical, par-
ticularly where persons came well recommended. A rule
was, therefore, introduced, providing that a member in good
standing in any Orthodox church, who shall desire to unite
with us, may be received at once into full fellowship,
“ giving satisfactory answers to the usual inquiries.” (Dis.,
p. 24.) Observe, it does not state what evidence of “ good
standing ”’ shall be required. A letter from the pastor or
church certifying it is desirable. But, however worthy the
member, this cannot always be obtained. Close Com-
munion Baptists will not give such a letter to a member
leaving them to join us. At least, we have never heard of
their doing so, and we have known of their refusing in
numerous instances. But, when they find that a member
has left them, they expel him, or, in their own denomina-
tional dialect, “‘ withdraw fellowship’ from him, which is
the same thing. And they treat letters from us with as
little respect as they treat members leaving their com-
munion to unite with Methodists. They make not the
slightest account of them, but proceed precisely as if the
member had come from the world, and receive him on his
experience, unless they may in some instances recognize his
baptism, which is not very common. Some Congregation-
alists, Presbyterians, and others, give letters, which we
receive with unqualified respect. Many, however, sympa-
RECEIVING MEMBERS. 431

thize with the Baptists, and pursue a similar policy. But it
will not always be so.

If persons propose to come from others to us, we prefer
that they should bring letters of character and dismission, at
least. We always recommend that they ask for them,
unless we know that it is inconsistent with the practice of
their church to dismiss members in this way, and are per-
suaded that such a request would be followed by a pro-
tracted and vexatious assault. In such cases, we think it
better for them to send their minister a note certifying their
intention to join another church, and their consequent with-
drawal. When a member has been refused a letter, or has
withdrawn in this way, and furnishes evidence of recent
good standing in an evangelical church, we receive him into
full fellowship upon his giving satisfaction in the examination.
CHAPTER IL

LAY PREACHERS, AND OUR STYLE OF PREACHING DEFENDED.

THose who assume to find the secret of our success in
any one or two particulars, take limited views of the sub-
ject. Our peculiar doctrines and government have had
their influence. They have formed a sort of substratum in
our system of agencies, but avail little alone. Those who
well understand us, must not only “ tell the towers” of our
economy, and “ mark well its bulwarks,” but extend their
investigations to its minuter details, some of which we pro-
pose now to consider.

LAY PREACHING.

The origin and success of this agency has already been
noticed. But we have said little in its defence beyond what
is involved in the necessity which called for it, and the
strong providential indications connected with its origin.
Its necessity appeared in the facts that the people were
perishing in their sins, and the regularly authorized clergy
were doing little or nothing to save them. They either did
not understand their condition, and the adaptation of the
gospel to relieve it, or they had no interest in the subject.

Hence, when certain of the “ common people’? became
converted, and felt a burning love for souls, they were con-
strained to “ery aloud and spare not.” They had no

432
OF PREACHING. 433

intention of infringing on the priestly office, but only to give
vent to the mighty emotions of their own souls, and do
good. But God wrought such wonders in the conversion of
sinners by their instrumentality, they were constrained to
continue their efforts. Mr. Wesley was amazed at first,
but what was he that he “ could withstand God?” Hence,
he directed the unexpected agency he did not dare to
oppose, and succeeded in making it an engine of moral
power and usefulness. As the work spread, others were
moved by the same Spirit to take upon them the ministry of
the word, and were compelled by the force of circumstances
to do it, if at all, contrary to the religious custom of the
times. Many had no means of obtaining a regular educa-
tion; others were too old to undertake it; while such was
the necessity for their immediate services, and the power
of the Spirit urging them to the work, they would hardly
have dared to delay, had they been younger, and amply
furnished with means. Besides, the efficiency of many, who
had not been “ disobedient to the heavenly vision,’ so far
exceeded that of most of the regular clergy, there was no
encouragement to pursue the ordinary course, had it been
practicable. Hence, the ministerial office was early filled
with men who, like the apostles, had not been favored with
a liberal education. The necessity for this class of men
still continues, and God, therefore, calls them into his vine
yard, both by powerful impressions and providential open-
ings. And it is matter of thanksgiving, that the church is
yet simple-hearted enough to receive arid ordain them, not-
withstanding their deficiencies.

This part of our policy has given other denominations
much apparent amusement. They have spoken flippantly,
of our ignorance and inefficiency, and reported many silly
falsehoods in confirmation of their assumptions. They

37

'
434 COMPENDIUM OF METHODISM.

have, however, been compelled to witness our success, and,
for one cause or another, have seemed quite disposed to
gather the fruit of our labors into their own churches.
And when our ministers have become tired of the itiner-
ancy, and applied to them for admission to their fraternity,
we have never known them refused. The Episcopal Church
received several of Mr. Wesley’s lay preachers, and other
sects have shown similar courtesy to their successors; since
which, little has been heard of incompetency.

That there are advantages in having a thorough literary
and theological education is not denied. But it by no
means follows that none should enter the ministry till they
have become thus qualified. ‘Nor is there any authority for
such a conclusion, either in Scripture or reason. The
Scriptures certainly do not authorize it, and reason, in our
opinion, is opposed to it.

What are the facts in the case? Why, the gospel,
embracing repentance toward God, and faith in our Lord
Jesus Christ, justification, holiness, heaven, &c., is to be
preached, and its ordinances administered. The topics are
few. Most of them come within the range of Christian
experience. To preach repentance, justification, regenera-
tion, and various other Scripture doctrines, is, therefore, to
preach what every Christian knows by experience, and often
feels the importance of, like fire shut up in his bones.
Hence, so far as these things are concerned, and they are
the main points in gospel preaching, one possessing an active
mind and a tolerable utterance is prepared-to illustrate and
apply them with interest. If he labors under the disad-
vantage of not knowing some important things, he is also

» saved from the perplexity of fearing many others. He
enters the work, not because he is learned and eloquent, but
because God has called him to it. If he has but little
OF PREACHING. 435

information, he has no reputation to serve, and may save
much time and breath in apologies. If he elicits less
applause from the fastidious and fashionable, he has less
temptation to change his church relations, and to diverge
from fundamental and effective truth into metaphysical
speculations.

But we are reminded that “the gospel is opposed by
learned and arch enemies, and must be defended.” ‘True:
but because we are occasionally met by an opponent of pe-
culiar learning and sagacity, shall every candidate for the
ministry prepare himself to resist his attack, or be accounted
incompetent to fill the sacred office? A greater blunder
could not be committed. The “ defence of the gospel”
against such “opponents is of rare necessity, and requires
rare talent. A Goliath has never yet appeared without find-
ing a David somewhere to match him. The ordinary busi-
ness of ministers is to preach the gospel; that is, proclaim or
declare it. There is only now and then a man who is
naturally endowed to become an able polemic, if he should
apply himself ever so closely; but most Christians, and
especially Christian ministers, who give themselves to read-
ing, meditation, and prayer, are altogether sufficient to meet
the ordinary objections with which they are molested.

Tt is said, too, that “a minister ought to be able to
read the Scriptures in the language in which they were
written.” We allow it is desirable, but, if it be necessary
to ministerial efficiency, most ministers are in a pitiable con-
dition, for few are able to do it. Much less are they able to
read them critically, so as to point out the errors of our com-
mon version, or of the criticisms of learned commentators.
But no such necessity exists. Our wisest men exhort us to
adhere to the English translation of the Scriptures, as the
best we can have. They condemn the miserable attempts
436 COMPENDIUM OF METHODISM.

at verbal criticism we often hear in the pulpit, as foppish and
contemptible. They tell us to ‘preach the word, not mend
it; ”’ to enforce it, not explain it away. This, a man of
ordinary intelligence may do with effect, particularly if he
be called of God. The thing he eannot do, is what all
sensible men concede should seldom be undertaken.

The idea that one must compass the whole realm of
science and literature to be a useful minister, is as false in
theory as it is impracticable. The connection between cer-
tain studies and the ministry, is perfectly inconceivable.
They have no more adaptation to the ministerial work than
botany has to the manufacture of steam engines. Hence,
as one may be a good mechanic who knows nothing of agri-
culture ; and a good physician without being able to do a
sum in the “Rule of Three;” so one may be a mighty
man of God, and a powerful minister of Jesus, who never
read the first line of Homer, or became acquainted with the
first letter of the Greek alphabet.

We make these remarks defensively, and would not be
understood as disparaging any part of a regular collegiate
course. Each has its place and its importance; but the
knowledge of certain parts is no more necessary to minis-
terial competency, than a black hat, or a white cravat. Yet
as it is desirable to know a little of all knowable things, and
quite important to become acquainted with some of them,
we insist on keeping the fountains of knowledge open and
accessible to all, particularly to our pious young men, whom
we have reason to believe the Lord will call to the sacred
office.

EXTEMPORANEOUS PREACHING.

The Wesleys were trained to read sermons. But they
had not advanced far in the progress of reform before they
found manuscripts an incumbrance. Their helpers extem-
OF PREACHING. 4387

porized generally, as have their successors in all countries.
The spirit of Methodism has been too earnest and emphatic
to be hampered in this way. If the business of the
ministry was merely to announce the truth, the case would
be different. But an impression is to be made, and an
effect secured, which requires the soul’s deepest sympathy,
and the fullest manifestation of it. It is not enough for the
hearer to see his minister weeping over the touching lan-
guage of a studied manuscript, written he knows not when.
He wishes to hear him speak in the expressive language
of his present emotions. There is always a sort of distrust
connected with the sight of a manuseript, chilling to the
sensibilities. Besides, it is impossible for a minister to read
with as much emphasis and power as he can preach. He
needs to see his hearers, and have them see him. The
Maker of the “human face divine ” gave a tongue to every
feature. Reading distorts the whole, so that it is impossible
to appear natural. There is power, also, in proper
gestures; but who can make them with his eyes fastened on
his book? One may keep up a kind of mechanical motion,
but it must be inexpressive, except he has the rare faculty
of remembering the most he has written, and only needs to
glance at the beginning of his paragraphs to recite the
whole without hesitating.

Extemporary preaching has equal advantages as a mode
of instruction. True, one may, if he pleases, state a propo-
sition on paper as intelligibly as he can extemporize it.
But he is not likely to do so. Every writer seems to have
an idea that he must write in a different dialect from that he
employs in extemporary speech. And then, he must dole it
out in about such a measure and tone till all is finished,
whether it be understood or not. He has little opportunity
to observe the countenances of bis hearers, to ascertain how

3T*
438 COMPENDIUM OF METHODISM.

his message is received, or to revolve it before them till he
sees conviction in their eyes. He has something else to do.

If written discourse is the more instructive, why do not
teachers write? Why do not judges read their charges,
and advocates their pleas? But this will not do; a reading
lawyer would soon be abandoned by his clients. They want
an advocate who can talk, and make himself felt by the
jury. They will have no other. Even sermon-reading min-
isters would not employ a reader. They know the differ-
ence between reading and speaking too well. But aside
from all these considerations, we add, extemporary preach-
ing has the sanction of high authority. Jesus, the great
exampler of ministerial conduct, was never suspected of
reading a sermon. He spake from other influences than
that of a manuscript. The message was in his heart and
mind, and he preached from the intensity of his love for a
perishing world. And the apostles imitated his example.
Reading sermons is a modern invention, the product of polit-
ical jealousy. With that jealousy it should have passed
away.

We are aware it is a labor saving arrangement. It would
be especially so to us who are changing our position so fre-
quently. A few sermons would serve us for a whole life,
and save us the study and perplexity of originating new
ones, or calling up and remodelling the old. It is equally
true that sermon reading saves one from much painful
anxiety and frequent mortification. How shall I succeed?
is often an inquiry of overwhelming interest to extemporizers
as the hour of their effort approaches. It leads them to
God in earnest prayer, and to close and hard study. And,
after all, if the mind does not happen to be in a fruitful
state, they come very far short of their wishes; by reason
of verbal mistakes, which happen with the most correct of
OF PREACHING. 439

speakers, and perhaps a want of consecutive order, and
exact finish in every point, they fail of a high reputation
they might enjoy in community, if they would consent to
the fashionable practice of reading.

But notwithstanding these, and all the other advantages
connected with sermon reading, Methodists repudiate it.
They believe it inconsistent with that free and full flow of
soul the minister should enjoy in the sacred desk, and those
powerful effects he should anticipate, and strive to produce.
‘And they have been encouraged in this course not only by
the attention of the people to their word, but by the conver-
sion of many to God; and by the fact, that when other
denominations really set out to preach the gospel effectively,
they follow their example.
CHAPTER III.

ITINERANCY BOTH ‘* LAWFUL AND EXPEDIENT.”

One of the most striking and permanent features of
Methodism is its itinerancy. It found the clergy generally
settled, both in Europe and America. ‘‘ A permanent min-
istry’’ was the established doctrine of the church, and
settlements were understood to be for life. That Mr.
Wesley had any radical objections to this arrangement, at
first, is not certain. But either from reflection, or from per-
sonal experience, he soon found that something was to be
effected by preaching the gospel “‘ every where,” as did the
apostles, that was impracticable under the local policy. He
therefore put himself in lively circulation, and invited his
coadjutors to join him. Some did so; and, as they wan-
dered from place to place, the Lord worked with them, and
many were reformed whom the regular ministry had little
prospect of benefiting. Thus, the importance of an itiner-
ant ministry was established; and it has been transmitted
to all branches of the Wesleyan family as a permanent
arrangement.

Our reasons for its maintenance are,

I. That it is Scriptural. The imperial founder of the
ministry itself, set his followers an heroic example of the
manner in which they should exercise it. He “ went about
doing good.”” When persecution interrupted his course in

440
ITINERANCY LAWFUL AND EXPEDIENT. 441

one place, he resorted to another. And when his popularity
had reached such a height that the people were about to
proclaim him “king,” he departed and exercised hig minis-
try in other and more promising fields. The obscure village
was not so unimportant as to escape his notice, nor the mag-
nificent city so attractive as to monopolize his efforts. He
“sent the apostles forth into every city and place, whither
he himself would come.” The great commission given to
them after his resurrection places this matter in the clearest
light: ‘ Go ye into all the world, and preach the gospel to
every creature.” ‘ Go,’ —not settle down, — go into all
the world. They were not permitted to stay to bury a
father. ‘ Let the dead bury their dead,” said he, “ but go
thou and preach the kingdom of God.” “And they went
forth and preached every where,” showing how they under-
stood their instructions. The itinerancy of St. Paul is a
matter of imperishable record. The map of his long and
tedious journeys by sea and land is found in almost every
Sabbath School, and is a silent rebuke to the local system.
Timothy and Titus were travelling bishops. Indeed, itiner-
ancy was a stamped feature of the early Christian ministry,
but was soon interrupted by the selfishness and ease-loving
spirit incident to human nature.

II. Another general reason for this feature of our economy
is, that it is expedient. Some, who will not deny that
Christ and the Apostles itinerated, think that it is tnea-
pedient for ministers to do so now. But we vindicate the
measure,

1. By the fact there is such a diversity of gifts and grades
of talentin the ministry. Men probably differ more in their
mental and moral constitutions, than in their physical.
Christ, in his sovereignty, selects his ministers from all ranks
442 COMPENDIUM OF METHODISM.

and conditions of men. Some he calls from the field, —
others from the fishing boat, —the receipt of custom, — the
study of the law, — from the lowest peasantry to the highest
aristocracy ; so that we find among them all degrees of
refinement and of intellectual caste, — men of oratory, logi-
cians, poets, and historians, sons of “consolation,” and sons
of ‘“ thunder.”

Now, is it reasonable to believe that the Saviour would
have ministers, thus diversified, confine their labors to a
single congregation? In the divine economy every thing is
fitted to its appropriate place and use. The light is adapted
to the eye, and the eye to the light. The food to the ani-
mal, and the animal to the food. Is it not the same here ?
Hvery minister is not a logician, nor is all the heresy in any
one place. No minister is adapted to please all, yet every
one has an adaptation to some part of every community.
The defender of the gospel will find business every where,
for error is wide-spread. And the same is true of all the
gifts that God has called into the work. To confine any one
gift to a single place, is to surfeit that place with a good
thing ; to overdo an important service. Certainly, the Mas-
ter never designed Boanerges should lavish his thunder upon
one little community. Are there not others who need it as
much? And is there but one city where the mourner needs
comforting, that the son of consolation should shut himself
up within its walls? And is all the taste and refinement in
one neighborhood, that elegant Apollos should shed all his
splendors there? We believe there is necessity for these
several talents in every community; and that to circum-
scribe their application, as is done by the local policy, is
entirely opposed to the divine economy. Besides, it puts it
in the power of selfish men, who have pecuniary means, to
ITINERANCY LAWFUL AND EXPEDIENT. 443

bottle up the thunder, and lightning, and logic, and tears of
the pulpit, and appropriate them to their own exclusive
use.

2. There are different tastes among the people. It is im-
possible for one minister to please every body. Every min-
ister is too profound, or too superficial, too refined, or too
coarse, to gratify 4 portion of his hearers, as would be most
profitable for them; and yet each is a perfect model in the
view of some of them. One man as naturally admires the
reasoning of Paul, as another does the eloquence of Apollos.
Another, who takes but little interest in either, is over-
whelmed by the energy of Peter ; while his neighbor, indiffer-
ent to them all, is charmed and melted by the sympathy of
Barnabas, the son of consolation. Accordingly, there is a
corresponding difference in our capability of usefulness to
individuals. A minister is not so likely to be useful to those
who are not pleased with his style and manner. We have
to attract the people to hear us before we can benefit them
by our preaching; and then, if they are interested in the
manner, they may heed what is said.

This point is illustrated by a single fact in the history of
itinerancy, viz., that its revivals are comparatively frequent.
By a frequent change of ministers, all the talents of the
vocation are brought to bear upon the several tastes and sus-
ceptibilities of the people. All, in their turn, are pleased
and profited. Paul wins some by learned argument, —
Apollos wins others by the power of his eloquence ; while
other classes are affected and saved by their successors, who,
though less attractive in some respects, are, nevertheless,
able ministers of the New Testament. Thus, by the bless-
ing of God upon the labors of his itinerant servants, the
work advances with something like uniformity, and is not
444 COMPENDIUM OF METHODISM.

limited to revivals of from five to fifteen years’ intermission ,
—the preachers all become revivalists; and all ranks in
community, from the most hopeful subject to the reckless
reprobate, are modified, if not converted, by the preaching
of the gospel.

3. A proper system of itinerancy limits the ministry as to
time, and thus keeps them more closely to the subject matter
of their mission. To preach to the same congregation for a
succession of years, one must necessarily take a wide range
to avoid sameness, and keep the attention of his people.
Various subjects will need to be discussed, and each ampli-
fied with great particularity. It will not do to consider the-
ology alone ; philosophy, natural and intellectual, astronomy,
mathematics, politics, and history, cannot be overlooked.
That these subjects have any direct tendency to awaken
and convert sinners to God will not be pretended. Though
they may attract more attention than the doctrines of the
cross, they are not calculated to subdue the heart. The
truths upon which heaven has conferred the distinguished
honor of accomplishing this wonderful work, are few and
simple. The being and perfections of God, — the depravity
of man, —the atonement made by Christ, with its causes,
designs, and consequences, necessary and contingent, —
repentance, — holiness, — the resurrection of the body, —
judgment, — heaven and hell, embrace the substance of
them. Thus, John preached repentance and faith in the
Saviour at hand. Jesus opened his ministry by proclaiming
repentance, as an imperative duty. The “ twelve” preached
the kingdom of heaven near. Peter and Paul preached
these soul-stirring truths with the Holy Ghost sent down
from heaven, and with power. And wheresoever salvation
has come through preaching, whether by itinerants or settled
ITINERANCY LAWFUL AND EXPEDIENT‘. 445

pastors, it has come through the preaching of these truths,
and not by the thousand novelties and abstractions of this or
any other age.

Few men have such rare talents as to be able to confine
themselves to these topics, and closely apply them to the
heart and conscience, year after year, without incurring the
charge of tautology, and preaching their hearers to sleep.
Said Mr. Wesley: “ Should I preach to one congregation
steadily for two consecutive years, I would preach myself, as
well as the people, dead as stones.” But by a change of
gifts, these difficulties are avoided, and the interest is kept
up. Old truth, being presented in a new dress, is more
attractive and energetic than ever. Those who rejected it in
prose, embrace it in poetry ; while others, who turned from it
as infinitely dull and dry in close-jointed syllogisms, are
alarmed when it breaks upon them in an avalanche of
impassioned eloquence. How else can we account for the
remarkable success of certain ministers, called evangelists ?
Are these the brightest lights — the profoundest men — the
world ever saw, or that now live? We do them no injustice
in saying, that for intellectual and literary strength there are
hundreds in the land who exceed them. And yet, judging
from the best data the subject admits, these men, after mak-
ing a fair deduction from their labors for spurious converts,
accomplish more for the salvation of men in one month, than
some of their settled superiors do in a whole life. The fact
is, they ply their new hearers with these burning truths, till
they make an impression. They have nothing to fear from
the charge of sameness, for their stay is short. The object
is to win souls to Christ, now, and not merely to keep on
good terms with the people; and, therefore, they preach
directly to the point, and succeed. And if their local
brethren would show less opposition, and pay more respect

38
446 COMPENDIUM OF METHODISM.

to the obvious meaning of the commission under which they
act, we believe it would be better for all concerned.

4. It has the advantage of a natural love of novelty,
which pervades the race. Whether right or wrong, we do
love new things. This passion is, no doubt, stronger in
some than in others, but it is co-existent with humanity. We
see it every where and in every thing with which our predi-
lections are concerned. Even the firmest advocates of a
settled ministry are infected. They want new houses, new
furniture, new equipage, new lawyers, doctors and teachers,
and, indeed, many of them want new divinity, and will have
it. Now, since this is the case, and since it is optional with
people to attend upon the preaching of the gospel or not, it
is desirable to present all the attractions possible, to draw
them. A new preacher is not one of the least. Many who
would lounge away the Sabbath rather than hear an old ser-
mon repeated, or a new one in a familiar tone and style,
might take an interest in hearing a stranger. It is on this
principle that strangers are sought as speakers in political
campaigns, and in moral reforms, and also that the parish
congregation is larger when it is known a stranger will offici-
ate. The people wish to hear a new gift. Itinerancy, tak-
ing the advantage of this feeling, charms those to the house
of God who, otherwise, would not come. And many, thus
attracted by curiosity, are awakened, and retire to pray, and
not a few instances are recorded of their returning home
praising God. The church-going bell summoned them te the
house of prayer in vain. All interest in their worthy pastor’s
pulpit performances was gone. But when it was announced
a stranger was coming, they were attracted, converted, and
saved. -

5. It is highly conducive to piety, both in the ministry and
membership. The truths which awaken the sinner, and
ITINERANCY LAWFUL AND EXPEDIENT. 447

induce him to submit his heart to Christ, are directly calcu-
lated to nourish and strengthen devotion in the believer.
The minister who faithfully explains and enforces them, must
feel more or less of their divine influence upon his own heart.
To be constantly holding up Christ, from place to place,
preaching faith in his name, and the glorious results which
follow, must inspire him with a holy fervor, especially if he
succeeds in bringing sinners to repentance. Besides, there
is great difference in the spiritual condition of churches. _
Some are engaged and full of enterprise, and they wish their
minister to be as much, or more so. ‘They, therefore, pray
for him. The influence of such a society upon its minister
is remarkable. It gives him more efficiency, and makes him
a better man. ‘Thus, itinerancy, bringing its various sub-
jects within the hallowing influence of the most devoted
churches, becomes a source of spiritual interest to them, and
prepares them to communicate the heavenly inspiration to
others. Its tendency, in this respect, is virtually admitted
by its enemies. It is a known fact, that when they desire a
revival of religion, they procure the labors of other men, —
of strangers, —men, if possible, fresh from a revival. The
old familiar gift, now that something is to be done, is super-
seded by a new one, and this is considered indispensable to
success.

6. An itinerant ministry is less lable to difficulties with
the people. Where a man is settled for an indefinite term,
it is difficult for the people to remove him without contention.
They may think his usefulness is at an end, but he does not.
As the matter is to be decided by a vote, they go about to
make proselytes to their views, and fe to fortify himself as
firmly as possible. Zhey talk of his faults, and he of their
abuses. Prejudice is created on the one side, and sympathy
on the other, till the parties become fully formed. Then
448 COMPENDIUM OF METHODISM.

comes the crisis— the ballots are cast, and he triumphs.
But the minority is not satisfied, and the contest is not
ended. Another campaign may come to a different issue.
So, on they rush, to prepare for a new trial. A settled min-
ister (and an estimable man he is) informed the writer, a few
years since, that there were six lawsuits then pending in his
society, some of which he commenced himself. He fought
the battle through, and remained in town the pastor of the
minority. Similar scenes have been witnessed in other
places, where ministers have remained years amid a storm
of opposition, which has neutralized their influence, and,
finally, left, to escape the violence of their enemies. The
judicial records of New England are dlack with the quar:
rels of settled pastors and their people. And the drama is
not yet closed. Many societies are now in trouble, and will
not probably find peace without resort to the law. An itin-
erant ministry, subject to proper regulations, escapes these
evils. Where a minister is stationed for a year or two, at
most, and is to be removed at the close of this term, any
thing like a long and bitter contention is impracticable.
And the least is impolitic ; for, though the parties may be
dissatisfied with each other, the best and most natural
remedy of the evil is to wait patiently till the expiration of
the term, when a separation must take place. It is a pleas-
ing reflection, and a truth, the language of which cannot be
mistaken, that amid all the litigation that has been witnessed
in the courts of New England, between preachers and their
people, the Methodist Episcopal Church has been only a
spectator. Her first suit is not yet filed; and such is the
nature of her arrangements, it is not probable that she
will soon need the intervention of law to adjust any differ-
ences that may occur. Her ministers rather depend on the
magnanimity and affection of their people to support them,
ITINERANCY LAWFUL AND EXPEDIENT. 449

than on daw ; and leave for other scenes, when their useful-
ness is at an end, rather than remain in contention. And
this we believe to be more in accordance with the instruction
of the Saviour, who said to his apostles, ‘‘ when they perse-
cute you in this city, flee ye to another ;” and it certainly is
more becoming a minister of the gospel of peace.

7. It is indispensable to the general spread of Christian-
tty. However successful stationary ministers may be in our
cities and more densely settled portions of the country, they
are not adapted to meet the exigencies of a sparse popula-
tion. To wait for a call from new and unenlightened parts
of the country, would be to consign the people to everlast-
ing darkness: The ministry that will regenerate such mem-
bers of the human family, must go among them uncalled,
and travel from town to town, preaching and teaching as
Providence may direct. If there were no other argument
in favor of an itinerant ministry, this would be sufficient, not
only to prove its expediency, but its absolute necessity to the
objects of preaching in the larger part of the world.

8. The history of itinerancy furnishes one of the strong-
est proofs of its expediency. Rev. B. B. Edwards, a Con-
gregationalist, speaking of the early history of the church,
says, “ The travels and ministry of the apostles and other
missionaries soon spread Christianity through the Roman
empire. Palestine, Syria, Natolia, Greece, the islands of
the Mediterranean, Italy, and the northern coast of Africa,
as early as the first century, contained numerous societies of
Christians. Atthe end of the second century, Christians were
to be found in all the provinces; and at the end of the third
century, almost half of the inhabitants of the Roman empire,
and several neighboring countries, professed the faith of
Christ.” Another eminent writer, speaking on the same sub-
ject, says, ‘* Destitute of all human advantages, protected by

38*
450 COMPENDIUM OF METHODISM.

no authority, assisted by no art, not recommended by the
reputation of its author, not enforced by eloquence in its
advocates, the word of God grew mightily and prevailed.”
The modern history of itinerancy is identical with Wesley-
an Methodism, under its various modifications. We have
seen something of its operations in the foregoing pages, and
need not enumerate them here. There is, however, one
other view of the subject that should not be overlooked.
We refer to the influence of our itinerancy upon other
churches. We take no undue credit when we say, there are
- thousands and tens of thousands in their communion who
were awakened and converted through our instrumentality.
Many things contributed to draw them away from their spir-
itual relations, and they settled down in church fellowship
with those who never “ travailed in birth” for them. But
these churches have been more especially benefited by itiner-
ancy in another way. It has.“ provoked” them to love and
good works. Their ministers are better preachers, better
pastors and better Christians, they have more zeal and
enterprise, — preach less error and more truth, —and
otherwise labor more appropriately than when Methodism
was first introduced among them. And their people have
improved proportionably. Where the family altar was
entirely neglected, it now smokes with acceptable incense.
Where there were but two meetings in a week, and those on
Sunday, in the parish church, there are now several, in
various places, to accommodate the people. Where there
was pride and worldly amusement, with little piety and
enterprise, there is now Christian activity and devotion to
God. Such has been the effect of itinerancy upon them,
that churches which feared and trembled at the approach of
the itinerant, have become firmer, more united and spiritual
than they ever were before, and have reason to bless God
ITINERANCY LAWFUL AND EXPEDIENT. 451

for the Providence which brought so useful an agency
among them. Had we not succeeded in forming a single
church, or in doing any other good, the influence we
have exerted on surrounding denominations is an abun-
dant compensation for all our sacrifices. This is a high
source of encouragement to feeble churches. Though
they gain very slowly, if at all, they are doing a great
work, and should hold fast and struggle on in good cheer.
But, O, what a multitude, gathered from all ranks and
countries, by the sacrifices and sufferings of itinerant men,
have gone home to heaven! Many of them were as
sheep having no shepherd, and many had only a hireling
shepherd. They were formalists, or infidels, or common
sinners, till they heard the voice of the stranger calling
them to repentance and to God; “warning them day and
night with tears.”’ Then they were arrested, found peace
in believing, and have since yielded their spirits to God who
gave them, with exceeding joy. ,

From these considerations, to say nothing of others which
might be mentioned, an itinerant ministry is evidently expe-
dient. He who established it at first, and sent. out his
apostles ‘into all the world to preach the gospel,” acted, no
doubt, in the light of infinite intelligence. He adopted the
best means for the world’s conversion. And who that looks
at this question impartially, will not discover substantial
reasons for his action? If the world’s conversion to God in
the shortest time possible, were the supreme object of all
ministers of the gospel, would any settle down and confine
their exertions to.one place? Impossible! When settled
ministers wish to accomplish much for temperance, missions,
moral reform, &c., they fly from town to town, and from

_ city to city, proclaiming the most pungent truths they have
at command touching their subject. Ask them why they do
452 COMPENDIUM OF METHODISM.

not settle and advocate their favorite cause, and they will
think you are joking. Yet such a policy is supported by
nearly the same arguments which are urged in favor of a
settled ministry. A distinguished writer in the ‘“ Encyclo-
pedia of Religious Knowledge,’ of the settled order,
says : —

‘‘ Notwithstanding the prejudices of mankind, and the
indiscretions of some individuals, an itinerant teacher is one
of the most honorable and useful characters to be found
upon earth; and there needs no other proof than the expe-
rience of the church in all ages, that, where this work is
done properly and with perseverance, it forms the grand
method of spreading wide, and rendering efficacious, relig-
ious knowledge; for great reformations and revivals of
religion have uniformly been thus effected ; and it has been
especially sanctioned by the example of Christ and his
apostles, and recommended as the divine method of spread-
ing the gospel through the nations of the earth.”

But there are objections. For instance, we hear it said,
1. That it is unpleasant to the people to part with a minister
they love. But in estimating this, we are reminded that
the unpleasantness of a religious measure is no valid argu-
ment against it. It is unpleasant to repent, to break off our
sins. It is like the plucking out of a right eye, or the
amputation of a right hand. Ifa minister be a man of
peculiar power and effectiveness, and has been especially
useful in one place, it is a good reason why that people should
release him, and let him go and do a similar work in another
place. The reason why they love him, and would retain
him among them, is the very reason why he should go to
another field. But a minister is sometimes esteemed for
other reasons. It may be that he is eloquent, and com-
panionable, and prophesies smooth things. One of this
ITINERANCY LAWFUL AND EXPEDIENT. 453

description generally finds many friends. He treats his
hearers tenderly, and they reciprocate the favor, and extol
him as a worthy man, though there is not one converted,
and religion is on the decline. To lose such a minister
would be very painful, but is it not dest that he should
leave? He will do nothing if he remains. He needs to go
among a people of more devotion to God, and a flaming
herald of truth is best fitted for usefulness in the place
he vacates. Such a change would be mutually beneficial,
and ought to be made, however disagreeable to personal
feelings.

2. It is objected, that it is laborious for ministers. This
will not be denied, and especially where the country is new,
the roads rough and difficult, and the support insufficient to
meet the actual necessities of life. But laborious as is the
‘work, and unpleasant as it is to break up our associations so
frequently, and form new acquaintances, the itinerancy of
the Master was much more so. He had not “‘ where to lay
his head.” So was that of the apostles. “In journeyings
often, in perils of water, in perils of robbers, in perils by
the heathen, in perils in the city, in perils in the wilderness,
in perils in the sea, in perils among false brethren; in
weariness and painfulness, in watchings often, in hunger and
thirst, in fastings often, in cold and nakedness,” they pur-
sued their divine mission, and died martyrs to their work.
And is it becoming their successors to talk of ease and con-
venience? Those who have entered the ministry at their
own suggestion, uncalled of God, may do so; but shame on
us if we can put such considerations in opposition to any
plan of gathering the lost sheep into the fold of Christ.
Though by this policy we are torn from the graves of our
fathers, and are compelled to bury our wives and little ones
among strangers, in different and distant parts, it ill becomes
454 COMPENDIUM OF METHODISM.

us to complain of hardship, while we claim Christ for our
leader, or his apostles for our brethren.

3. It is objected, that an itinerant minister cannot know
the circumstances of the people, like one settled, and, there-
fore, cannot adapt his instructions to their necessities. In
reply to this, it is important to remind the objector, that if a
minister is successful, it is in vain to talk of the disad-
vantages of his system. Itinerancy has succeeded beyond
all precedent. It, therefore, is the system for all practi-
cal men, though its theory were a perfect paradox. But it
requires only a short time for an industrious man to form all
the acquaintance with the largest societies that is necessary
to a proper adaptation of his labors. A minister does not
need to know every thing about his people. There is
scarcely less danger of knowing too much, than of knowing
too little. The success of the pulpit depends on the illustra-
tion and enforcement of the fundamentals of Christianity.
These are adapted to every community, of every possible
condition. He, therefore, who confines his pulpit discourses
to these, is always appropriate, but never personal. To
know more of his people —to understand their various
notions, and petty differences, real and imaginary faults —
may help him to preach more personally, but not more
appropriately. But personalities in the pulpit are always
impolitic, and out of place. They seldom fail to offend, and
rarely benefit any one. Yet the same truths, uttered by a
stranger to the circumstances, so that the idea of personality
cannot come into the account, may be useful. When the
eccentric Lorenzo Dow described the character of one of
his hearers, who had defrauded in the matter of measure,
she resolved on immediate reform, and retired to restore the
bottom of her half bushel to its proper place. Had she
supposed him to be personal, the result would probably have
ITINERANCY LAWFUL AND EXPEDIENT. 455

been different. But he was an entire stranger, and knew
nothing of her affairs. Too much knowledge of the people
is also sometimes very perplexing to a minister. For these
reasons, itinerants have offen refused to hear more of a
society to which they have recently come than what was
indispensable. They wished to feel no impediment to the
discharge of their whole duty, and, therefore, determined
“not to know any thing among” the people “save Jesus
Christ, and him crucified.” All ministers might do well to
exercise the same precaution.

4. It is objected, that the piety of those who profess relig-
ion under the labors of itinerants is evanescent and worth-
less. This is an old objection, but has no foundation in
fact. Its falsity is sufficiently obvious from the avidity with
which settled pastors receive converts from this quarter.
That some who profess religion under the labors of itinerant
ministers apostatize from the faith, is admitted. But that
the proportion of such converts is larger than is found under
the stationed ministry, cannot be proved. If there are
more in number, there are also more converted. If many
fall away, many also persevere. But it is a lamentable
truth, to which we can but advert in this place, that not a
few, who make shipwreck of their profession, do so by the
proselytism of sectarian relatives, and others, who have
taken no part in their conversion; or by the cold and faith-
less treatment they receive from those who ought to take
them to their arms, as brethren beloved, and guide them in
the way to heaven.

5. It is objected, that such a system may impose a min-
ister upon a people who is not adapted to their wants, and
one they do not like. This is not denied; but it should not
be forgotten that it also removes him at the end of the first
year, or indeed before, if good and sufficient reasons can be
456 COMPENDIUM OF METHODISM.

given for so doing; and that without contention. This is
an advantage which a well regulated system of itinerancy
holds over the settled system. But it is important to
inquire, whether the most rigid Congregationalists never
have a minister they do not esteem? The truth is, all their
precaution in settling ministers does not screen them from
mistakes. Certificates of competent education, and other
ministerial qualifications, with several trial sermons, the
most satisfactory, are not sufficient. They often settle men,
who, after a little better acquaintance, prove themselves
unadapted to their wants. But it is now too late —they
have no itinerant arrangement to take them off their hands,
and must submit, or hazard a difficulty among themselves
in attempting to remove them.

These, we believe, are the most serious objections that
are urged against our system, but they have little weight
with those who “ seek not their own.” Their foundation is
selfishness. And in this respect they tally well with the
holiest conceptions of many intelligent men. ‘ Well,” says
one, ‘I should not like this moving about so much.” And
another, “‘ Do you like to move so often?” Just as if our
like or dislike were the only thing to be consulted. We
wish all such inquirers to know that we have no more
fancy for moving than other men— that we should enjoy a
“ sweet home,” pleasant houses and lands, and old friends,
and relations, as well as they; and that we only deny our-
selves of these pleasures in subordination to what we regard
a high obligation imposed upon us by Him who hath put us
into the ministry. Take this away, and many would not
preach at all, much less expatriate themselves, and wander
abroad, without any ‘“ certain dwelling place.”
CHAPTER IV.

DISTINCTIVE SOCIAL MEETINGS VINDICATED. .

Our regular Sabbath services differ very little from those
maintained by other evangelical Christians. We, however,
hold several meetings peculiar to ourselves, in reference to
which it may be proper to give a word of explanation.

QUARTERLY MEETINGS

Are holden in each of our circuits and stations, once a
quarter, from which circumstance they derive their name.
They are usually commenced on Saturday, and continue
through the Sabbath. The presiding elder is generally
present to take charge. Saturday afternoon is occupied
with preaching, or a love-feast, and the Quarterly Confer-
ence; and the evening with a prayer meeting. The Sab-
bath often embraces a love-feast, several sermons, and the
Lord’s supper. The services, however, are not the same in
all places, though generally interesting, particularly in large
circuits. Whatever may become of them as our home priv-
ileges multiply, it must be conceded that they have been
eminently useful. They are still anticipated in many places
with holy satisfaction, and effectively improved in promoting

the Redeemer’s kingdom.
39 : 457
458 COMPENDIUM OF METHODISM.

CLASS MEETINGS.

Of the general character and origin of these meetings we
have already spoken. Their management and utility are
matters of equal interest. With a view to these points, the
Discipline requires that the leaders ‘‘ be not only men of
sound judgment, but men truly devoted to God.” To find
a sufficient number of such men is not always practicable.
The cause has often suffered for the want of them. But
still, class meetings are of infinite value to us as a denomina-
tion. They furnish a natural and easy mode of approach to
the church, bring the members and inquirers together, away
from the presence and sneer of the world, where they may
indulge in free communication concerning their spiritual
interests, and mingle in prayer and praise. Such meetings
must, therefore, be beneficial, even under the direction of
an indifferent leader. But with one who labors to prepare
himself for his work, and deals faithfully, but kindly, with
every member, they are especially so. Other denomina-
tions have seen their operation, and coveted their advan-
tages. Some ministers have established meetings of the
kind among their people, but they have usually run a brief
and feeble race. The truth is, they are not a part of their
system; they do not belong to their economy, they rather
come in collision with it; and can never be engrafted into it,
we fear, so as to work efficiently.

Those who really enjoy religion, or are earnestly seeking
it, instinctively incline to meetings of this kind, more, per-
haps, than to any other. They desire to be closely’ ques-
tioned, and personally advised and prayed for. Indifferent
professors need them, and often find them sources of great
spiritual excitement to duty. They should never neglect
them. Where all other means fail of stirring their hearts
DISTINCTIVE MEETINGS. 459

into life, this may succeed. Nor should our members
cease to invite all serious-minded persons to accompany
them to these holy convocations. ‘Through the grace
of God,” says Dr. Coke, “our classes form the pillars of
our work, and are, in a considerable degree, our universi-
ties for the ministry.” They are generally opened by
singing and prayer, after which the leader gives some
account of his own experience the past week, and then
inquires of each concerning their spiritual state, giving them
such advices, as he proceeds, as appear to him most suitable.
They may rise and speak, or remain on their seats and
answer such questions as the leader may propose. Some
pursue one course, and some the other, according to their
respective tastes and states of mind. The main point is to
find out where they are, and to help them to work out their
salvation. The less formal, and the more social and conver-
sational the exercises, the more satisfactory and profitable.
Thus we ‘consider one another, to provoke unto love, and
good works: not forsaking the assembling of ourselves to-
gether, as the manner of some is; but exhorting one another ;
and so much the more as we see the day approaching.” —
Heb. x. 24, 25. We “confess our faults one to another,
and pray one for another, that we may be healed.” —James
v. 16. And we “exhort one another daily, lest any be
hardened through the deceitfulness of sin,” — Heb. iii. 12,
13; “teaching and admonishing one another in psalms, and
hymns, and spiritual songs, singing with grace in our hearts
to the Lord.’ — Col. iii. 16. Or, in the language of a
more ancient worshipper, we invite all who fear God to come
and hear, and “declare what he hath done for our souls.”
— Psalms lxvi. 16. Thus we endeavor to imitate the good
of other days, who “feared the Lord, and spake often one
to another;” of whom it is written, “the Lord hearkened
460 COMPENDIUM OF METHODISM.

and heard; 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.”” — Mal. iii. 16, 17.

BAND MEETINGS.

These are weekly meetings of such members of the
church, of the same sex and matrimonial relation in life, as
are pleased to unite in what we denominate “ Band Socie-
ties.” Whether members will be connected with such
societies is for them to determine. It is not made obligatory
upon them, as it is to attend class, but is rather offered as a
privilege. Where a few individuals feel the need of instruc-
tion and advice in relation to the duties and experience
growing out of their particular circumstances, that it would
not be proper to ask or receive in a promiscuous class, and
can agree to watch over each other in love, according to the
tules of the bands, they are organized into a society, and
meet weekly. The institution is based on the principle of
“Maternal Meetings,’”’ holden in various communities, only
this relates to a different object, viz.: the advancement of
the soul to the highest possible attaimments in the divine
life. Properly conducted, such meetings may be very
useful. But the multiplicity of other meetings, and the
difficulty of finding enough in similar circumstances, who
are disposed to form such societies, have brought them into
disuse in most places. If the substance of the thing is
maintained, the form is not very apparent. Nor can we
much wonder at it, when we consider the rules and direc-
tions by which the bands are to be governed. Few ever
reach so perfect a state in this life as to enjoy the criticisms,
or perform all the duties therein provided for. The classes,
which, we fear, are not critical enough in their investiga-
DISTINCTIVE MEETINGS. 461

tions into personal habits and experiences, are full as partic-
ular as members generally would have them.

GENERAL CLASS MEETINGS, —

Sometimes called church meetings, are holden in many
of our societies once in a month or two, on an evening in
the week preceding the administration of the sacrament.
Here all the leaders and their classes meet, with their
preacher in charge, and state in a few voluntary remarks
how they are prospering in spiritual things. If any have
been received into the classes since the last meeting, some
preachers take this opportunity to read their names and
introduce them to the church, at the same time stating to
them what they may expect of the church, and what the
church will expect of them. Some think it expedient, too,
to read the names of those who are about to be baptized or
received into full connection, that if any member knows
good reason why the proposed step should not be taken, he
may privately communicate the same to the preacher in
charge. But these arrangements are not enjoined by the
Discipline.

LOVE FEASTS

Were established by Mr. Wesley in reference to the
Agape, or feasts of charity, observed in the apostolic age.
The celebrated historian, Augustus Neander, D. D.,
says : —

“We will now speak of these feasts of brotherly love, as
they were when they went under the particular name of
Agape. At these all distinctions of earthly condition and
rank were to disappear in Christ. All were to be one in
the Lord; rich and poor, high and low, masters and
servants, were te eat together at a common table. We

30°
462 COMPENDIUM OF METHODISM.

have the description of such a feast of Agapz by Turtul-
lian. ‘Our supper,’ he says, ‘shows its character by its
name; it bears the Greek name of Jove; and, however
great may be the expense of it, still it is gain to make
expense in the name of piety, for we give joy to all the poor
by this refreshment. The cause of the supper being a
worthy one, we estimate accordingly the propriety with
which it is. managed, as its religious end demands. It
admits of no vulgarity, nothing unbecoming. No one
approaches the table till prayer has first been offered to God;
as much is eaten as is necessary to satisfy the demands of
hunger; as much is drank as consists with sobriety. The
conversation is such as might be expected of men who are
fully conscious that God hears them. The supper being
ended, and all having washed their hands, lights are brought
in; then each is invited to sing as he is able, either from
the Holy Scriptures or from the promptings of his own
spirit, a song of praise to God, for the common edification.”
— History of Religion, vol. 1, p. 325.

“‘ The celebration of the Eucharist was originally accom-
panied by meetings, called Agapze, or Feasts of Love.
Every Christian, according to his circumstances, brought to
the assembly portions of bread, wine, and other things, as
gifts, as it were, or oblations to thé Lord. Of the bread
and wine, such as was required for the administration of the
sacrament was separated from the rest, and conseerated by
the bishop alone ; its distribution was followed by a frugal and
serious repast. Undoubtedly, these assemblies acted not only
as excitements to ardent piety, but also as bonds of strict
religious union and mutual devotion, during the dark days
of terror and persecution. It was probable on those occa-
sions, more than any others, that the sufferers rallied their
scattered ranks, and encouraged each other, by one solemn
DISTINCTIVE MEETINGS. 463

act of brotherly communion, to constancy in one faith, and
association in the same afflictions.” — Waddington’s Church
History, p. 46.

These views are confirmed by still higher authority.
An apostle records of the early Christians, particularly
those who were converted on the day of Pentecost, “ They
continuing daily, with one accord, in the temple, and break-
ing bread from house to house, did eat their meat with
gladness and singleness of heart, praising God and having
favor with all the people.’’ — Acts ii.46. But this interest-
ing service, like every thing else with which man has had to
do, was abused. Wicked men crept in, and perverted it
to purposes of drunkenness and gluttony. St. Jude speaks
of them thus: ‘¢ These are spots in your feasts of charity,
when they feast with you, feeding themselves without fear ;
clouds they are without water, carried about of wind ; trees
whose fruit withereth without fruit,” &c. Hence, after a
time, the agape was laid aside, and had no place among the
services of the church, until revived by the Moravians and
the Wesleyan Methodists.

In the revival of this venerable institution, Methodists
have so far varied the elements employed as to secure it
against the abuse it received at the first. They have
excluded wines, and all the rich and costly viands that
formerly made it attractive to persons of intemperate and
eluttonous tendencies, and supplied their places with
water, and a bit of common bread. They, however,
endeavor to retain its spirit and secure its object, — the
increase and perpetuity of brotherly love; and we trust they
are not altogether unsuccessful. Our love-feasts are designed
to embrace all the members of the church, and other serious
minded persons, and no others. (‘Triflers should never be
admitted.) ‘They are opened by singing an appropriate
464 COMPENDIUM OF METHODISM.

hymn, and prayer for the divine blessing. The president of
the occasion then gives a brief explanation of the nature of
the feast, and the stewards pass the bread and water, while
he proceeds to relate such matters of experience, instruction,
and advice, as he may judge proper. When he closes,
some one strikes a familiar tune, and all unite in singing a
verse ; after which, the services consist of brief experimental
remarks from the different members present, interspersed
with thrilling songs of praise to God, and sometimes with
more thrilling shouts of joy and exultation.

On the whole, these meetings are among the most profit-
able the church enjoys. They generally bring us encourag-
ing information from the district, through the presiding
elder, who ordinarily presides; they bring the members of
different classes, and often of different societies and towns,
to look each other in the face, and feel each other’s influ-
ence ; sometimes they bring together several preachers of the
game circuit or neighborhood, and elicit the best feelings,
plans, and purposes of the church, in a manner to electrify
and encourage many hearts. They are peculiarly interest-
ing to the poor and degraded. Here they meet their
superiors on common ground, and feel that all distinctions
are laid aside; here they can open their minds freely and
fully, and tell how much they love God, and the church,
and the cause of religion; here they can praise the Lord
without the restraint important to be exercised in a promis-
cuous assembly; and here, too, they have an opportunity of
letting their light shine on the church, so as to stimulate
colder hearts to “glorify their Father which is in

heaven.”
WATCH MEETINGS.

The same zeal which stimulated St. Paul to continue
“his speech until midnight,” and to pray and sing praises
DISTINCTIVE MEETINGS. 465

unto God at that late hour, has sustained these meetings,
and will sustain them so long as it prevails among us.
They have, however, been complained of, and opposed
with great boldness and energy. Formalists have read us
mournful homilies on the evil of late meetings; while the
rabble, encouraged by their religious disapproval, have often
taken the liberty to disturb our devotions, and otherwise
endeavor to counteract their effect. Had they been as
careful to prevent other late meetings, such as balls and
parties, which not unfrequently extend to a still later hour,
even to the rising of the sun, their motives would have
been more highly appreciated. But the opposers of watch
meetings have not generally appeared very scrupulous on
these points ; so that their opposition has been suspected of
arising more from enmity to God, than from any great
concern for our health and reputation, or for the mainte-
nance of religious prosperity. But if it was proper for
Jacob to wrestle with an angel “until the breaking of
the day,”’ and then refuse to let him go, unless he would
bless him, and for Jesus to continue in the mountain “ all
night in prayer to God,” why may not Christians occa-
sionally “watch and pray” till midnight? Why? Can
any good reason be assigned? So long as they cherish
the emotions incident to ardent piety, such meetings will
sometimes seem necessary to relief, and to the attainment
of the holy objects of their pursuit. Paul was an orderly
man; yet he continued his speech, at Troas, till a late hour.
Souls were at stake. What he could not accomplish ‘in
season,” he felt compelled to effect “ out of season;” and
every Christian should do the same. This tying religion
up to a set of cold, time-serving forms and rules, which
leave its friends little or no discretion, is not right.
Christians ought to consult the providence as well as the
456 COMPENDIUM OF METHODISM.

word of God, and seize upon every facility to do good,
and save souls from death. It has been said of the
reforms of England, that “they begin with breaking the
law.” Whether this be so or not, all spiritual reforms
have been effected by infringing upon regulations, sug-
gested by decline and adopted by apostacy. The
reformation, under Luther, was a series of innovations.
So was that which originated with the Wesleys. The
institution of watch-meetings was one of them, and, like
most of its associates, it created no small stir, but resulted
in great good.

These meetings are more commonly holden upon the
last evening of each year, and continued until a little
past twelve o’clock. They are usually commenced by
singing and prayer; after which the time is occupied
in preaching, singing, exhortation, and prayer; in re-
viewing the year past, the excellencies and defects by
which it has been characterized, and suggesting purposes
for the year to come. Sometimes the Lord’s supper
is administered, and, not unfrequently, a part of the
evening is devoted to love-feast exercises, praying for
mourners, &c. A little before twelve o’clock, the time
is announced, and all present are invited to kneel be-
fore God in silent prayer, and thus remain until the
knell of the departed year is rung, when the presiding
officer commends the congregation to the divine guidance
and protection in vocal prayer, and closes by singing the
covenant hymn, and the benediction. These exercises
are generally followed by an affectionate shaking of
hands, and exchange of Christian salutations, accompanied
with many “I wish you a happy new year.”

Watch-meetings have, undoubtedly, been very useful.
The occasion of them is full of interest. The vows of
DISTINCTIVE MEETINGS. AOT

the past, and the awful contingencies of the future, crowd
upon the mind, and command reflection. It is a period,
too, when great changes are taking place in society;
changes in life, in business, in prospects. The merchant
takes account of his stock ; old bills are paid, and new con-
tracts effected. How appropriate for the sinner to square
his account with sin, and enter into covenant with his
Maker ; for the wanderer to return to his father’s house,
and the Christian to grapple higher achievements than he
has ever dared to anticipate! And how appropriate from
another consideration! This evening is generally employed
by the gay and fashionable in dancing, and other folly.
The friends, sometimes the children, of Christian parents
are active in these amusements. 0, how befitting the
children of God to meet and endeavor to counteract their
influence. They may be useful, too, on other occasions, as
a special means of grace, particularly in promoting a revival
of religion.
CHAPTER V.

CAMP MEETINGS. — OBJECTIONS TO THEM ANSWERED, AND
THE GROUNDS OF THEIR DEFENCE STATED.

CAMP MEETINGS are supported by the purest philosophy.
This will appear by referring to a few particulars.

1. Every enterprise needs to have great occasions, when
friends may meet and encourage each other in their work.
Among the Catholics these are numerous, and they exert
an incalculable influence. Indeed, all sects and parties
have them, at great expense and trouble, and are satisfied
of their importance to success. A. pleasant meeting of
brethren, from different meridians, strengthens affection and
confidence, and qualifies for the more cheerful and efficient
operation of their system.

This accounts for the appointment of the various festivals
under the Jewish economy. God saw that such associations
were necessary to consolidate the social union of the tribes
and families of his people. And so long as they observed
them, they were united and active. They were the means,
too, of their restoration, when they had fallen. Thus, when
Hezekiah sent out the posts “ from Beersheba even to Dan,”
to summon the apostate people to Jerusalem to solemnize
the passover, “they laughed them to scorn, and mocked
them.” The proposition seemed ridiculous, at first. But
when they came to journey with other tribes, and especially
when they arrived at Jerusalem, and saw the devotional

468
CAMP MEETINGS. 469

spirit of Hezekiah, the priests and chief meu of the city, where
there had recently been a powerful revival, and heard the
law, the mighty shouting and singing of inspired hearts, the
fires of devotion kindled within them, so that, contrary to all
their plans and to the astonishment of every one, they contin-
ued their meeting fourteen days, celebrating the “ feast with
gladness ;”’ while the ‘ Levites and priests praised the Lord
day by day, singing with loud instruments unto the Lord.”
Then they separated, but not without reluctance, and spread
the zeal and fellowship of their own replenished minds
throughout all Israel.

As Methodists, we need these great occasions for all the
people. Our General and Annual Conferences embrace the
preachers only, but they exert a salutary influence. Though
the meetings of thése bodies are principally for business
purposes, they subserve mutual friendship, and strengthen
the members for their arduous work. But few of the
people enjoy the privilege of attending them. This loss was
formerly recompensed by the Quarterly Meetings, which
convened a large number of preachers and people from dif
ferent parts of an extended circuit. But, as great occasions,
Quarterly Meetings have no existence in a considerable part
of our country. Few attend them beyond the limits of the
society where they are held, and we see no prospect of
restoring them to their former greatness. We are left,
therefore, to supply this necessity of the people to our
camp meetings. Take these away, and the strongest bond
of social union among us is sundered.

2. The importance of camp meetings appears in the
advantages of protracted devotion. The ordinary services
of the church are interrupted by frequent intermissions.
The Sabbath, with other occasional meetings, is soon past,
and gives place to duties of a less spiritual character. The

40.
470 COMPENDIUM OF METHODISM.

mind, jaded and perplexed with worldly interests, hardly
gets fixed on the subject before it must be diverted.
Where one has relapsed into indifference, the Sabbath is too
short to abstract his thoughts from the world, and concen-
trate them on Christ, so as to secure his recovery. This
suggests the reason why the Jewish feasts were extended to
such lengths. Infinite wisdom saw that one day was not
sufficient to bring the cold and alien tribes into a right
state. It was clear enough that minds so dead to moral
and religious interests would need to be held in contact with
better spirits, and listen to the law day after day, and be
drilled by a protracted effort. The masters of Israel also
understood this. When Hezekiah had succeeded in getting
a mighty multitude to the temple, he saw it was for their
‘good to retain them in its services, till they were entirely
recovered from their wanderings, and re-attached to the
proper object of worship.

These remarks are no less applicable to unbelievers than
to Christians. It is more needful, indeed, for them to be
excluded from care; and, in many cases, unless they are,
there is little hope. They are attached to the world, and
must be taken away from it, broken off, and held to the
closest contemplation of eternal things. Not for an hour, or
a single service, and then turned out to plunge again into
business ; but for days and weeks, even. We have known
of meetings continued for forty days in succession, in which
little was done till toward the close. It took most of the
time to bring the public mind to the acting point. But
camp meetings, taking men off many miles from their
business and sinful amusements, and holding them to pointed
and pathetic preaching and exhorfation, and bringing them
into immediate contact with the most effective Christians,
some of whom were similarly situated to themselves when
CAMP MEETINGS. 471

they were converted, they can but become sources of pow-
erful conviction and impulse, and often of sound conversion.

3. Camp meetings afford also an opportunity for profit-
able Christian intercourse. The tendency of Christians to
backslide is remarkable. It is a lamentable truth, that a
large proportion of all who are converted to God, sooner or
later lose some degree of their first love, while many turn
entirely back to their old sins. It is true, too, that they
frequently become shaken in mind, in regard to important
doctrines and measures. Another fact is, that when this
deterioration commences, it usually continues its ravages
till the particular branch of the church in which it appears
is generally infected. Where the infection becomes univer-
sal and virulent, it exhausts the recuperative power of the
body. Thus they lie under the dominion of profound
stupidity, and enjoy the union of the dead, if any, rather than
the active pleasures and hopes of the living.

Now when churches relapse into this condition, they need
to come in contact with other and better society than they
find in the regular routine of their ordinary formalities.
They need to see and hear a higher order of Christians, and
fee] their regenerating influence. Camp meetings bring
together the best spirits within a large circumference.
Those who possess most of the divine influence, and are best
informed in the science of salvation, are much inclined to
such meetings. They love to retire from the world, to com-
roune with God and his people. They delight to talk of his
word and works; of the blessedness of religion; to sing his
praise, and tell of his goodness. How appropriate, then, is
the place for the stupid and the impenitent! Many such
have found it the place of awakening and spiritual transform.
ation. They have been constrained to say, as they
472 COMPENDIUM OF METHODISM.

listened to the streaming eloquence of living hearts, and
saw the beauty of religion exemplified in its possessors,
“‘How miserably I have lived! I will return to my
Father’s house! I will sink into the will of God! The
Lord helping me, I will be an entire Christian!”? And, like
Paul, on meeting his brethren from Rome, they have
‘thanked God, and taken courage.”

4, Camp meetings are emphatically adapted to the conver-
sion of sinners. To the remarks made in the last paragraph,
it is important to add several others. That sinners are gen-
erally convinced of sin, and of the necegsity of becoming pious
under ordinary training, is demonstrable from common expe-
rience. But they are hindered from using the necessary
means by various circumstances. One is, their relation to
others. They are connected in business, or pleasure,
or educational pursuits, or in some of the domestic rela-
tions, with persons whose influence is against religion.
To change their course in favor of it, so as to obtain its
enjoyments, would expose them to persecution from their
dearest friends. Here is a difficulty which, taken in con-
nection with the apathy of the church, and the low state of
religious interest in the community, is quite sufficient to
deter them from duty. But at a camp meeting these
impediments are, in part, removed. Many of their com-
panions are not present, nor are most of their neighbors and
acquaintances, whose scorn they dread. The public services
are calculated to arouse their feelings, and induce them to
immediate action. Besides, many of the most devoted
Christians are kindly pressing them up to the work; by
which means an excitement is created, sufficient to carry
them over their difficulties, and bring them out in open pur-
suit of the desired object. The action of others in a simi-
CAMP MEETINGS. 4738

lar direction, is no little advantage to them. Many have
“been induced t6 do their duty in connection with others, who
would not have been persuaded to do it alone.

5. The relation of such meetings to the subject of holiness,
Surnishes another powerful argument in favor of their con-
tinuance. The doctrine of . entire sanctification is the
brightest star in the doctrinal constellation of Wesleyan
Methodism. Yet, it is opposed by other denominations as
‘peculiarly false and fanatical. Another obstacle is found
nearer home. Some of our own people have their doubts ;
while many, who allow the possibility of the thing, entertain
different views of its conditionality and manifestations.
Particularly do they differ in regard to the latter; some
attributing to the sanctified, powers and perceptions little
short of miraculous; while others only allow them more of
the same spirit they experienced in their conversion. This
‘makes the open and vigorous pursuit of the blessing not a
little perplexing. But the fact that some brethren possess-
ing it have run into enthusiasm and extravagance, renders it
still more so. The result of these circumstances, in many
places, is the almost entire neglect of the subject. Most
have not interest enough to speak of it, and those who have
lack the necessary courage.

6. The influence of camp meetings on revivals of religion
furnishes a strong argument in their favor. Revivals are
generally brought about by human instrumentality ; but
many of the most effective means are forbidding to our
fallen nature. Hence, Christians often modify their move-
ments, so as to avoid reproach, or at least to mitigate its
severity. How many have been to camp meetings pre-
cisely in this condition, cold and timid, and been so divinely |
inspired as to overcome their fears, and make the successful

40*
474 COMPENDIUM OF METHODISM.

effort? The work of the Lord has often broken out imme-
diately among them, and spread as by miracle.

7. But our chief reliance is upon facts. Multitudes of
our ministers were converted at camp meetings, and owe their
ministerial standing to their influence in reviving and stimu-
lating them to duty. When called to preach, they had
their cherished plans of life laid, and disliked to abandon
them. They saw more sacrifices involved in an itinerant
ministerial career than they had grace to grapple. So they
deferred or positively refused, and incurred guilt and spirit-
ual darkness, terribly dangerous to their souls. But the
camp meeting broke the fatal spell. They heard, felt, and
submitted their whole being to God, and were restored, and
endowed for their calling. Many, too, have been sanctified
on these occasions. The biography of the lamented Dr.
Fisk presents us with a brilliant instance of this kind.
Who can estimate the full value of that single case to our
connection? Our membership has derived similar advan-
tages. Converted, received, and sanctified in the tented
grove, many have lived far better than they would have
done but for this means. But the fruit of these meetings
is not confined to our own church. Thousands, of other
sects, and of no sect, are greatly benefited.

But there are objections.

I. It is said, “‘ we have churches now to accommodate the
people.” But this only meets one of the least of the rea-
sons originally urged in favor of such meetings. II. Another
objection,—and it is the strongest that can be urged, —is,
that camp meetings are the occasion of much evil. In
reply, we allow that many wicked people attend them, and
sometimes conduct disgracefully. But it should be con-
sidered these persons were wicked before the meeting was
CAMP MEETINGS. 475

called, and would have drunk and caroused, and been pro-
fane, had they been any where else. Mere -pretenders to
good character expose their hypocrisy more fully, at such
times ; and it is well, perhaps, that they do. It may open
the eyes of some blind one they are leading to ruin. Itisa
good place to study character, and see who are really
upright, and honest, and reliable— who are gentlemen and
ladies. We say ladies, because women are actors in the
scene as well as men, and, we are sorry to remark, often ex-
pose the utter emptiness of their pretensions to good sense
and good manners, and, what is worse, the baseness of their
principles and their hearts.

We repeat, and it should be remembered, that those who
prowl about our camp meetings, and commit the sins
referred to in this objection, are the moral filth and offscour-
ing of. all the region round about. They go wherever they
can find companions, and get an opportunity to drink, and
gamble, and steal, and disturb the peace of others, with the
least exposure to penal consequences. They are criminals
wherever they be; and the only difference the camp meeting
makes with them is, it changes the scene of their crimes.
Even in the far-distant days of Job, “‘ when the sons of God
came to present themselves before the Lord, Satan came also
among them;” but they were not blamed on the account,
nor did they see cause to abandon their meetings.

2. It should also be considered, that if this isa valid argu-
ment against camp mectings, it is equally so against every
other religious movement which is the occasion of sin. And
what one is not? If God had never revealed his name, it
would not have been profaned ; therefore, that revelation has
been the occasion of great sin. If he had not given us his
word, we should have had no infidels; and thus the world —
had been saved from a great moral nuisance. But for
476 COMPENDIUM OF METHODISM.

the institution of the Sabbath, this country had been free
from the dreadful sin of Sabbath-breaking. Thus, every
religious arrangement our heavenly Father has made is an
occasion of sin, and, generally, in proportion to the zeal and
fidelity exerted to carry it into operation. What sins were
the coming and preaching of Christ the occasion of among
the Jews! And how many shocking murders, and other
crimes, did the preaching of the apostles occasion! Wher-
ever religion is promulgated in its spirit and power, it will be
the occasion of more or less evil. It will arouse the carnal
mind, and bring down the wrath of the enemies of God upon
those who are interested in his work; breaking up family
and other friendships; inflicting persecutions and oppress-
ions, and calling out curses and imprecations too blasphem-
ous to be repeated. But who thinks of giving up Christ-
ianity, or blaming it, for these things? The objection,
carried out, would banish the religion of the Bible from the
world.

But it seems to be applied to camp meetings only. Gen-
erally, if people see the wicked driving and hallooing along
the street, they blame them, and not the occasion or
its patrons. But when they see them doing the same
thing in connection with a camp meeting, they blame the
Methodists, and their meeting. Why is this? Where is the
justice or consistency of it? ©
_ 8. Finally, brethren who make this objection should consider
whether the evils named, great as they have sometimes been,
are not more than compensated by the good effected. Who
can estimate the value of one soul! But we never heard of
a camp meeting that was not instrumental in the conversion
of several ; and, says inspiration, “ he which converteth the
sinner from the error of his way, shall save a soul from
death, and hide a multitude of sins.”
CAMP MEETINGS. 4TT

III. It is also objected to camp meetings that they are
nurseries of enthusiasm. Taking the term in a good sense,
we admit the assumption, but question its application. En-
thusiasm, to a certain degree, is indispensable to success in
any enterprise. An eminent writer says, “‘ There is no man
excellent in his profession, whatever it be, who has not in
his temper a strong tincture of it.” It implies vigor of
thought, fervor of spirit, vivacity and strength, that elevate
the soul to higher aspirations than unimpassioned reason
ever attains. In this sense it is a glorious acquisition, and
the tendency of camp meetings to promote its attainment,
in special application to religion, is one of the strongest argu-
ments in their favor. The human mind is inclined to grovel,
to lose sight of heavenly interests, or pursue them with indif-
ference, unbecoming their nature. Camp meetings are cal-
culated to quicken and elevate; of the truth of which there
are many witnesses. But the objection employs the term in
an offensive sense, to mean religious deception and extrava-
gance, particularly in relation to personal experience. That
persons under strong religious excitement are more liable to
extremes, in this direction, is undeniable. An engine with-
out fire seldom runs off the track. Lifeless professors have
no enjoyment or communion with God, to suggest the idea
that they possess peculiar endowments. Nor are they so
elated with their possessions and prospects as to indulge in
unreasonable exclamations. Dead men are not the material
for enthusiasts of this stamp. Christians of the highest
excitability, and the most sincere devotion, are more ex-
posed. Whatever, therefore, contributes to elevate their
emotions, increases their liability. Hence the objection lies
with equal force against every other means of grace, in pro-
portion to its adaptation to awaken and strengthen religious
interest.
478 COMPENDIUM OF METHODISM.

But we deny that the objection, thus far admitted to
be true in fact, is of any validity. The truth is, every
acquisition, whatever its nature, increases our liability to one
evilor another. The beggar is in no danger of being rob-
bed or envied. Raise him to opulence, and you expose both
his reputation and his life. Nor is the mere professor liable
to become an enthusiast. There is no element of spiritual
life in him. He is equally indifferent to the agony of the
publican, and the transport of assured faith.

There is another kind of enthusiasm which, in our opinion,
is most dangerous of all. We refer to a sleepy and inopera-
tive profession of religion, that does but little for the cause,
and that little in a spiritless way. Much as we deprecate
wild-fire, we prefer it to no fire at all. For, say what we
will, it is an active principle, and hits the mark more fro-
quently than indifference.

IV. It is objected to camp meetings, also, that they are
expensive. Brethren have figured up their cost, and calcu-
lated the amount of good it might do if applied to the pay-
ment of church debts, the extension of missions, &c. But
such close reckoning always reminds one of the “ precious
ointment” poured upon the head of Jesus. ‘ When his
disciples saw it, they had indignation, saying, To what pur-
pose is this waste? For this ointment might have been sold
for much, and given to the poor.”” But Jesus rebuked them,
and pronounced the work of the woman a good one, because
he was only an occasional visitor, whereas they had the poor
with them always. So we say of camp meetings; they come
but once in a year, whereas other claimants upon our re-
sources are “always with us,” and we have the other fifty-
one weeks of the year to supply them. This objection
often appears more benevolent than it really is. With many
it originates in sheer avarice. They have no care for the
CAMP MEETINGS. 479

poor, more than Judas, and will not give a farthing from the
savings of camp meeting week.

But it must be observed that this objection lies equally
against all other means of grace that are not entirely
expenseless. or, as to the divine authority of camp meet-
ings, it is not wanting, and in utility they Will not suffer in
comparison with any other in the entire calendar.

V. It is also objected that the spiritual results of camp
meetings are not valid. This may be true in particular cases.
Persons naturally excitable and unstable, often make an
ado, at such times, to little purpose. Like land floods, they
move with a rush, and then disappear, till the recurrence
of another similar occasion. This has been a stupendous
reproach to such meetings; but it should not be. The
truth is, were it not for some such exciting occasions these.
people would not pray at all. If they are influenced to live
religiously a month or two in a year, it is clear gain. But
it must not be overlooked that many piers take a different
course. They get converted “for life.” Their experience
is sound and thorough. Many such are to-day in the minis-
try and membership, doing valiantly. They obtained par-
don, and revival, and sanctification, at camp meeting, and
maintain Christian deportment with unwavering stability.
A temporary quickening is a blessing of vast utility; but a
permanent, genuine, conformity to God is invaluable. Both
are obtained at camp meetings, when, perhaps, neither
would have been sought at home.

We should be glad to discuss this subject more fully ; but,
as we have done this in another work, we forbear.*

*Essay on Camp Meetings. Published by Messrs. Lanc & Scott, Now
York.
CHAPTER VI.

FORMS OF WORSHIP AND MODES OF USEFULNESS, NOT GENER-
ALLY MAINTAINED BY OTHER DENOMINATIONS.

THoven the forms of religion are of less consequence
than the spirit and power of it, they are entitled to partic-
ular consideration. As it is by the use of the former that
the latter is obtained and developed to the gaze of the
world, it is important that they be conformed to the gospel
rule, and of a character to exert the best influence on all
who use gr witness them. Guided by these objects, Meth-
odists have been led a little out of the common path, and
distinguished themselves by certain forms of worship or
religious practices, which demand a word of remark.

1. Kneeling in prayer is one of them. This is as old as
the denomination, and as universal as class meetings or
itinerancy. It is a strange thing to see a Methodist stand
to pray. We have seen them do so in crowds where kneel-
ing was impracticable; and sometimes on wedding, and
other popular occasions, where they might and ought to
have kneeled ; but it is not common. Those who are called
upon to pray in courts, legislatures, and other promiscuous
assemblies, generally treat the divine Majesty with the
reverence which becomes his character. We doubt whether
it is proper for us to pray where, being convenient, it would’
be improper to kneel.

Kneeling in their religious worship was a common prac-

480
FORMS OF WORSHIP. 481

tice among the Hebrews. Hence, when Solomon prayed in
the temple, he “kneeled down upon his knees before all the
congregation of Israel.’”” Says the prophet Ezra, in relating
a fact of himself, ‘I fell upon my knees, and spread out my
hands unto the Lord my God.’ Daniel “kneeled upon his
knees three times a day and prayed.’ When Peter would
raise Tabitha to life, ‘he kneeled down upon his knees, and,
prayed.’? Stephen, also, when he was stoned, ‘ kneeled
down” to pray for his murderers. When Paul had finished
his discourse at Ephesus, “ he kneeled down and prayed with
them all.””— Acts xx. 86. In Tyre, he “kneeled down
on the shore and prayed.” — Acts xxi. 5. But above all,
when Jesus was approaching the time of his great conflict,
he “kneeled down and prayed;” ‘and when he rose up
From prayer, he found his disciples sleeping.” Is not this
enough ? So-much, cannot be said in favor of standing in
prayer. Hence, when we seek associates in our devotions,
we adopt the emphatic language of the Psalmist, and say,
“QO, come, let us worship and bow down; let us kneel before -
the Lord our Maker.” .

There is nothing figurative or hyperbolic in all this.
These examplers of religion did just as we have stated —
“ they kneeled upon their knees.”” They did not stand, and,
addressing their Creator, say, as many have said most
falsely, ‘‘ we bow down before thee,” or ‘we prostrate our-
selves at thy feet,” or even, ‘‘ we come into thy presence
upon the bended knees of our souls.” These are all miser-
able apologies for neglecting their example, and imitating
the Pharisee, who “stood and prayed,” and thanked God
that he was not as other men were. Yet we do not question
that they often come from an humble and honest heart; a
heart much better, perhaps, than many that inspire. bodies
of humbler attitude. But still, we insist with Dr. Clarke,

41
482. COMPENDIUM OF METHODISM.

that, ‘according to the Scriptures, in all our private and
public addresses to God, we should kneel, as the most
suitable, the most humble, and the most becoming posture
for persons who have nothing to bring, possess no merit, and
who have every thing to receive from God’s mere mercy.”
The appearance of kneeling in prayer is certainly more
becoming the characters concerned, and the ~ business
involved. It makes a better impression, and commands
more reverence and attention. How affecting to see a
whole congregation on their knees, while their minister is
commending them to God. To see ten men standing or
sitting about the groves we pass in journeying, makes no
impression ; but the sight of one on his knees with his hands
stretched toward heaven, though he utters not a syllable, is
not so easily forgotten. The great and good Rev. John
Angell James has publicly stated, that ‘all his usefulness in
the ministry and the church of God may be traced to the
sight of a companion who slept in the same room with him,
bending his knees in. prayer on retiring to rest.” We
recollect to have heard a gentleman remark several years
since, that the sight of his wife on her knees in prayer
affected him to tears. It is taking some pains to speak to
God. When outward circumstances are not contradictory,
it. goes far toward convincing observers of the Christian
devotion and sincerity of the suppliant, and ere
contributes greatly to his moral influence.
- The practice of kneeling in silent prayer on reaching our
seats at church, is a most excellent one. God forbid that it
should be done away. In his name, reader, let us deter-
mine it shall not be while we live. Sitting down on our
seats, and covering our faces, or leaning forward, is better
than nothing; but it is a sort of dodging the point — a lazy
mode of running round the cross, which seems to say that
FORMS OF WORSHIP. 483

the prayers we have to offer are so short or unimportant
they will hardly pay for the trouble of kneeling. We also
admire the practice of spending a moment in the same way
at the close of the service; but this has never been very
common among us. Except in some very rare cases, we
should always kneel in time of prayer, not only when we
pray ourselves, but when we unite with others, and let the
prayerless world see that we are trying to walk ‘ humbly
with God.”

2. But Methodists were originally distinguished less by
kneeling in prayer than by some other circumstances con-
nected with it. They had been trained to read prayers
prepared to their hand, however inappropriate. As the fire
began to burn, it generated emotions which demanded more
emphatic and expressive utterance than these forms provided
for. It also led them into situations never contemplated by
the prayer writers, and subjected them to the mortification
of praying inappropriately, or not praying at all. For
example, Mr. Wesley went to visit a man who was under
sentence of death, and in great humility and sorrow of
heart. True to his church, he first exhausted all the forms
having any squinting toward the case in hand; but nothing
being effected, he poured out his soul in such words as the
circumstances required, and the Lord heard and blessed the
poor convict with pardon and peace. At another time his
heart. was “so full’? he broke over again, and determined
to be fettered no longer. One who prays merely to
obtain a livelihood, naturally prefers reading prayers to
praying. A good man may read devotionally, and if timid
and slow of speech in extemporizing, he may prefer it; but
one who feels the intense love of God “ shed abroad in his
-heart by the Holy Ghost,” or is overwhelmed with desire for
484 COMPENDIUM OF METHODISM.

some spiritual attainment, will regard the best forms as an
incumbrance. And if it be true, as the devout Brooks
remarks, that ‘“‘ God looks not at the oratory of our prayers,
how elegant they may be; nor at the geometry of them, how
long they may be; nor at the arithmetic of them, how many
they may be; nor at the logic of them, how methodical they
may be; but at the sincerity of them,” we cannot doubt that
those which are truest to the gracious impulses of the heart
are the most natural and most effective, however imperfect
in their verbal composition. :

This peculiarity of Methodism arose, as did others, from its
spirituality, rather than from any disposition to dissent from
church order. It was at first a source of much complaint,
both from friends and foes, and adopted from a sense of
duty rather than inclination, but soon became pretty general
throughout the connection. The practice of social prayer
among the laity followed; when prayer meetings, not less
new and odd than the piety which suggested them, sprung
up in every direction. This agency of carrying on the
work in the hearts of believers, and. in extending it to
others, attracted much attention, and demonstrated that
those who were not able to read might, nevertheless, pray
with good effect. And it was little less strange in this
country than in England. Most of the praying at that age
was done here by the clergy, and on the Sabbath. And
now, even, though prayer meetings are maintained by all the
evongelical denominations, in most of them they are under
embargo; the exercises being limited not only to the stronger
sex, but to a few select individuals, instead of being free to
all, of whatever sex, on whom the spirit of prayer may rest.
If our policy subjects us to hear some prayers that are mis-
shapen and disjointed, it often saves us from those which are
FORMS OF WORSHIP. 485

heartless, the greatest deformity a prayer can possess, and
secures us many of the richest and best we should never
hear under the book and aristocratic systems.

3. Methodism is still more peculiar in the liberty it allows
its members in public speaking. At its first appearance, little
was ever heard of religion in public, except from the clergy.
They offered most of the prayers, and communicated most
of the instruction, for which the Sabbath was found to afford
ample opportunity. Methodism, originating in a divine im-
pulse, and developing itself in all the graces of the Spirit,
inspired its subjects to hold frequent meetings for speaking
and prayer. Hence, breaking over the restraints of custom,
they began to tell what the Lord had done for their souls, and
the world was presented with the phenomenon of ignorant
men, and even women, addressing promiscuous assemblies
concerning their souls’ salvation. The effect was good; and
the practice has continued to the present day. Whether it
be proper, is another question. We believe itis. The desire
to talk and communicate our thoughts and feelings to others,
is natural, and, therefore, universal. It is a source of per-
sonal satisfaction. It increases our pleasure, it mitigates
our pain. And as our emotions, so is our tendency to
speak. ‘Iam full of matter,” said Job, in his affliction ;
“the spirit within me constraineth me; I will speak, that I
may be refreshed.” This is one of nature’s own methods of
giving vent to the emotions of the heart, and of correspond-
ing with others. To speak, therefore, is not wrong, nor to
speak on any subject upon which we feel an interest. The
wrong, if there be any, is found in what we say, and the
time and manner of saying it. The most fastidious church-
man will not deny the weakest Christians, not even females,
the privilege of talking about religion, or talking to tho
other sex. The complaint urged against us is, that we let

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486 COMPENDIUM OF METHODISM

them talk in meeting. But to talk implies that we have an
audience. Of course, then, the wrong consists in the
number. But how many are necessary to constitute it? If
it consist in the position of the speakers, what is the posi-
tion in which they may speak innocently ? Who can tell ?
To us it seems there is no wrong. Religious experience
tends to religious conversation. A soul under conviction
pants for personal instruction, as the hart pants for “the
water brook.” A soul happy in God desires to communi-
cate the fact to others. One under trials is anxious to
report his sorrows, that he may be relieved. A Christian
who is oppressed with anxiety for the salvation of sinners,
will long to give utterance to his emotions, and secure his
object. In all these cases we say, speak, give vent to your
feelings in stating them to one, two, or more, as the case
may be, and strive to improve them so as to secure the best
results. Not only in our class meetings, love-feasts, and
other church gatherings, therefore, do we allow our mem-
bers to exercise their gifts, but in our prayer meetings also.
We wish them to speak “ often one to another,” and “ pray
one for another, that they may be healed ;”’ to “ exhort one
another daily,” ‘“‘ warn them that are unruly, comfort the
feeble-minded, and support the weak.”

Such endeavors exert the happiest influence. They pro-
mote union, increase the spirit of prayer, advance the work
of grace in believers, awaken and convert sinners, and keep
up a public interest in religious things. And if we would
always have the right object’ in view, pray, speak, and sing
short and to the point, and not try to be too nice, and do too
much, and do every thing at the proper time, and yet volun
tarily, without being called upon or urged, so as to have
every instant occupied, they would be still more powerful
and effective. But long and stupid exercises, without point
FORMS OF WORSHIP. 487

or purpose, accompanied with silent znteriudes, and many
entreaties that brethren will bear the cross, are killing.
The less we have of them the better.

4. But many complain of so much liberty. They think
it infringes upon the priestly office, and begets pride and
insubordination in the membership. specially do they
demur at our women speaking. Not but what many know
enough, and have interest enough, and exert a powerful
influence, but they ought not to speak or pray in public.
However happy, they must keep it to themselves ; however
intelligent, and whatever need there may be of instruction
in the community, they must hold their peace, though the
very “stones cry out.” No matter if they can talk and
pray better and more acceptably than any man in the
neighborhood, not excepting the minister himself, a circum-
stance that often occurs, they must put their light under a
bushel; at all events, they must not let it shine in the
presence of the other sex. So say most Christian denom-
inations, but we demur.

The whole strength of the argument on the other side
lies in the words of St. Paul: ‘“ Let your women keep
silence: for it is not permitted unto them to speak, but
they are commanded to be under obedience, as also saith
the law. And if they will learn any thing, let them ask
their husbands at home; for it is a shame for women to
speak in the church.” — 1 Cor. xiv. 34, 385. And again,
‘‘ Let the women learn in silence with all subjection. But I
suffer not a woman to teach, nor to usurp authority over the
man, but to be in silence.”” —1 Tim. ii. 11, 12.

That these quotations forbid a certain kind of public
speaking is not denied. But do they forbid that under con-
sideration? We think not. Whatever else may be said
of the speaking here condemned, it involves disloyalty to
488 COMPENDIUM OF METHODISM.

the man, and is condemned for this reason only. “ Let
your women keep silence: that is, not enter into contro-
versy with men, “for it is not permitted unto them to
speak ” in this way, “‘ but they are commanded to be under
obedience,” and not in hostility and controversy. But if
they differ from others in any matters of dispute in the
church, and “ will learn any thing, let them ask their hus:
bands at home,” and not enter into public strife and debate
with the other sex, “for it is a shame for women to speak
in the church” in this manner. The passage to Timothy is
to the same effect. Speaking is placed in opposition to
authority ; ‘ Let them learn in silence, with all subjection.”
She must not assume to dictate the other sex in these
things. ‘‘I suffer not a woman to teach, nor usurp
authority over the man,” and clamor for the mastery ; “ but
to be in silence,” quietly to submit to his judgment and
authority. ‘For Adam was first formed, then Eve. And
Adam was not deceived, but the woman being deceived was
in the transgression.”

We insist, therefore, that the thing opposed here, is not
the exercise of devotion, such as prayer, the relation of
Christian experience, &c.; but interference with certain
matters of difference and debate, such as were common in
the Jewish synagogues. “It is evident from the context,”
says Clarke, “that the apostle refers here to asking ques-
tions, and what we call dictating, in the assemblies. It was.
permitted to any man to ask questions, to object, altercate,
attempt to refute, &c., in the synagogue; but this liberty
was not allowed to any woman. St. Paul confirms this in
reference also to the Christian church. He orders them to
keep silence; and if they wished to learn any thing, let
them inquire of their husbands at home, because it was per-
fectly tndecorous for women to be contending with men in
FORMS OF WORSHIP. 489

public assemblies, on points of doctrine, cases of conscience,
&c. But this by no means intimated that when a woman
received any particular influence from God, to enable her
to teach, [or speak to the edification and comfort of others,]
that she was not to obey that influence. All the apostle
opposes here is their questioning, finding fault, &c., in the
Christian church, as the Jewish men were permitted to do
in their synagogues; together with the attempts to usurp
any authority over the men, by setting up their judgment in
opposition to them.”’ — Commentary on 1 Cor. ziv. 34.
That women did not hold their proper rank among the
Jews, will not be denied. It was the doctrine of the Rabbins,
that ‘a woman should know nothing but the use of her dis-
‘taff.”’ Rabbi Elieser only recorded the feeling of his nation
when he wrote, “Let the words of the law be burned,
rather than they should be delivered to women.” But the
prophets intimated that the gospel would place them on terms
of spiritual equality, so that in Christ there should be neither
male nor female. Hight hundred years before the advent of
Christ, it was declared: ‘It shall come to pass afterward,
that I will pour out my Spirit upon ald flesh, and your sons
and your daughters shall prophesy;”’ ‘and upon the
servants and upon the handmaids in those days will I pour
out my Spirit; ’’ “and it shall come to pass that whosoever
shall call on the name of the Lord shall be delivered.’”? —
Joel ii. 28, 29, 82. Peter, on the day of Pentecost,
referred to this, and declared that the developments of that
day were only the fulfilment of this prophecy. And, sure
enough, women did prophesy as well as men, and the
apostles did not think proper to forbid it. St. Paul did,
indeed, forbid their ‘‘ wsurping authority over the men,” as
we have seen. He also forbid their prophesying in a mas
culine and tmmodest manner. “ Kvery man,” said he,
490 COMPENDIUM OF METHODISM.

“praying or prophesying, having his head covered, dis-
honoreth his head. But every woman that prayeth or
prophesieth with her head uncovered, dishonoreth her
head.”

Now, the praying and prophesying in both cases means
the same thing. The apostle evidently refers to that which
was vocal and public, since it could make little difference to
either sex, in private, whether they were covered or not.
And hence he recognizes the public exercises of women in
prayer and exhortation as both right and proper, though it
was unsuitable for them to do it with an uncovered head, —
a condition, by the custom of the times, indicating tmmod-
esty and prostitution, utterly inconsistent with the Christian
character. If it was wrong for them to take a part in these
exercises, why had he not said so outright, instead of direct-
ing how they should doit? And how absurd the idea
adopted by certain commentators, that, after having given
directions to women for the exercise of their gifts in the
eleventh chapter, he commanded them in the fourteenth not
to exercise them at all, but to maintain profound silence !
These writers evidently mean to bend the Bible to their
creed, rather than conform their creed to the Bible. They
are equally unreasonable in other respects. The instruct-
ions of Paul to Timothy, which they understand to refer to
devotional speaking in public, are intimately connected with
certain rules in relation to female attire, to which they seem
to pay little attention. ‘In like manner, also, that women
adorn themselves in modest apparel, with shame-facedness
and sobriety ; not with broidered hair, or gold, or pearls, or
costly array, but (which becometh women possessing godli-
ness) with good works.” That they would soon exclude
females who should pray or prophesy in their meetings,
needs not the least proof. Are they as particular in respect
FORMS OF WORSHIP. 491

to “ costly array,” &c.? But while they forbid females to
speak or pray among them in their social meetings, they do
allow them to “teach,” nay, even appoint them to the work;
to teach not only letters, but religion, and that in public,
and in the presence of the other sex, notwithstanding St.
Paul has said, “I suffer not a woman to teach.” They do
most of the teaching in their Sabbath Schools, and do it
often better than it is possible for the men of the same com-
munity to do it. Why may they not be equally competent
and effective in social meetings? They are so. They are
more likely to be deeply pious than men; are more suscep-
tible of suitable impulses, and naturally more touching and
eloquent in their appeals to the heart. And they frequently
feel constrained to speak. Why forbid them? Thank
God, Methodism does not. Like St. Paul, she corrects
them when they err, and speak too long or too loud, but
still retains them as a powerful auxiliary in carrying on the
work. This is one of our peculiar advantages, and one to
which we owe much of our success.

5. Singing has always been a part of divine worship ;
but, like every other, has waxed and waned with the vitality
of the worshippers. As the enslaved Israelites could not
sing the Lord’s song in a strange land, so heartless and
formal professors cannot “ sing with.the Spirit and with the
understanding.”

“Tn vain they tune their formal songs,
In vain they strive to rise.”

But when they “ wake to righteousness and sin not,” and
feel the “ mighty comforts” of religion, rejoicing “in the
hope of the glory of God,” singing is as easy and natural
as weeping in affliction and sorrow. Hence the early Meth-
odists were great singers. One of the first charges against
492 COMPENDIUM OF METHODISM.

them was that they were continually singing and praying,
and many were attracted by their music to listen to their
other exercises.

But another circumstance to which we are more indebted
than to the abstract tendency of religion to stimulate and
inspire singing is, that our founder and guide, under God,
understood the true philosophy of music, and how to make
it serviceable to the grand object of his mission. It was
easy enough for him to see that the miserable flummery of the
orchestra needed reforming as much as the pulpit and the
people. Hence, he introduced a new style of singing
suited to the spirit and aims of his followers. “ Sing all,”’
said he ; “ join with the congregation as frequently as you
can. Let not a slight degree of weakness or weariness
hinder you. If it is a cross to you, take it up, and you will
find a blessing. Sing dustily, and with good courage. Be-
ware of singing as if you were half dead, or half asleep,
but lift up your voice with strength. Be not afraid of your
yoice now, nor more ashamed of its being heard than when
you sung the songs of Satan. Above all, sing spiritually.
Have an eye to God in every word you sing. Aim at
pleasing him, more than yourself or any other creature. In
order to this, attend strictly to what you sing, and see that
your heart is not carried away with the sound, but offered
to God continually.”

These instructions, together with the ardor of deep exper-
imental piety, introduced a wonderful change in this part of
public worship. In order that all might sing, the most easy
and familiar tunes were selected, and the hymns were
‘lined.’ These measures, in a great degree, superseding
note and hymn books, the influence of which is much like a
manuscript in preaching, and a formula in prayer, enabled
the people to concentrate their whole souls on the sentiment,
FORMS OF WORSHIP. 493

and rise up to God in every strain. The result was har-
mony, spirituality and power ; qualities for which our sing-
ing has ever been peculiar, except when we have been too
ambitious of new and fashionable tunes, and have enslaved
ourselves to fiddles, and other follies, which have gradually
encroached upon our simplicity, and encumbered us with
performances that are often more laughable than religious.
The singing at our camp meetings, love-feasts, and other
spiritual convocations, has excited universal admiration, and
does now. On these occasions we sing our old tunes and
hymns, that are familiar to all, and all sing; sing ‘ Justily,”
yet in harmony, but with little regard to the niceties of mod-
ern music, and it kindles the holy fire on many hearts. God
has made our singing little less effective than our prayers,
and our preaching. Thousands have been awakened and
converted under it, and have gone up to sing the song of
Moses and the Lamb. If we will continue to be useful, we
must not only maintain our peculiar freedom in prayer,
preaching and exhortation, but we must continue to sing
with spirit and power.

6. Coming forward for prayers. The custom of inviting
those who would be Christians to manifest it in some way,
has prevailed among us from the beginning. For many
years we have practised inviting them to rise up, or come
forward to the altar or front seats, and kneel, while we com-
mend them to God in prayer, that they may be converted.
This measure has been adopted to a limited extent by
others, but many denounce it as impolitic and extravagant.

Tn our opinion it is both philosophical and Scriptural. In
the first place, to be converted, sinners must repent. This
implies conviction of sin, confession, and reformation. The
two latter are as important as the former. Conviction will
never save one without confession, and the confession must

42
494 COMPENDIUM OF METHODISM.

be “ before men.” The divine economy is very explicit on
this point. Those who have spent their whole lives in open
rebellion against God, cannot be let off with mere private
confession, No; they must come out from the world, take
up their cross and follow Christ, though it may be to them
as the plucking out of aright eye, or the amputation of a
right hand. They must abandon father, and mother, and
wife, and children, and brethren, and sisters, yea, and life
itself, rather than not become Christians, or they will never
be converted. And it is important that they be tested on
this point. Hence, under the Levitical economy, which was
the same in spirit with the gospel, if a man sinned he was
required to confess his sins, and bring a trespass-offering
unto the Lord, and have the priest make an atonement for
him. — Lev. v. 5, 6. ‘* Whosoever,”’ said Christ, ‘ shall
confess me before men, him will I confess before my Father
which is in heaven.” “He that taketh not his cross and
followeth after me, is not worthy of me.’’ — Matt. x. 38.
And says St. Paul, “If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart, thou shalt
be saved.” And all this is in harmony with the general
declaration of Solomon, uttered long before: ‘* He that
covereth his sins shall not prosper; but whoso confesseth and
forsaketh them, shall have mercy.’ Rising up or coming
forward for prayers is a practical: confession of sin, and an
open renunciation of the world in favor of Christ and
religion, and is one of the best tests of sincerity that can be
devised.

And have we not examples in the gospel strikingly anal-
ogous toit? As Jesus entered the synagogue on a cer-
tain Sabbath, he saw a man there ‘“ whose right hand was
withered.”? He knew the Scribes and Pharisees were watch-
ing him ; he knew also that to heal that hand openly would
FORMS OF WORSHIP. 495

subject the afflicted man to much reproach and persecution ;
and if he had thought best he might have healed it
privately, and saved himself and the poor sufferer much
inconvenience, and the public much agitation. But his first
measure was to command the man to “rise up and stand
forth in the midst.’ This was no doubt a great cross, but
it was borne, and all eyes were fixed upon him. Now, says
Jesus, “ stretch forth thy hand.’ And he did so, and “ his
hand was restored whole as the other.” Can any one
inform us what was the use of all this parade? Yet it was
ordained in infinite wisdom.

When Saul fell to the earth, and tremblingly said, “Lord,
what wilt thou have me to do?” why was he not converted
then and there, and the scales taken from his eyes? The
reasons are obvious. He was a persecutor, full of preju-
dice ; it was necessary that he should be subjected to a pro-
cess of humiliation and instruction that should fully demon-
strate his sincerity to those with whom he was to be
associated, and secure him a better acquaintance with the
nature of their religion. It was not enough, therefore, that
he was under conviction, that he was deeply awakened, and
humble, or that he prayed and trembled ; he should submit
to the mortification of being led to Damascus, and of coming
under the tuition of the despised disciples. And when
God saw that he was not disobedient to the heavenly vision,
which required him to show himself to the disciples a poor
penitent, desirous of their counsel and prayers, he took the
scales from his eyes, and filled him with the Holy Ghost.
Who will pretend that he was not a better and more useful
man for these measures? Coming forward for prayers, in
our opinion, tends to the same blessed results? It humbles
and brings inquirers directly to the point, so that they soon
have the witness in themselves that they are new creatures,
496 COMPENDIUM OF METHODISM.

and evince the same to all who have marked their conduct.
If any fail to see the philosophy of these results, we refer
them to the facts in the case, thousands of which might be
adduced in attestation of the truth of our remarks.

Another advantage of the measure is, it brings out and
improves occasional convictions. Many have been awakened
to no purpose, who, if they could have had an opportunity
of manifesting their feelings, and receiving proper instruct-
ions, would have become the subjects of converting grace,
and perhaps the means of saving many others. But no one
suspected them, neither the minister nor his people being
upon the look-out for such things; so they kept it to them-
selves, grieved the Spirit, and became more wicked than
before. Not to make inquisition for such cases in some way,
nor to provide for them, very strongly suggests that we have
little faith in the gospel we preach, and expect nothing
special as the result of our labors.
CHAPTER VII.

MISCELLANEOUS PECULIARITIES; EMBRACING OUR GENERAL
APPEARANCE, DRESS, AUDIBLE RESPONSES, ETC.

MeErTHODISM was born in a laughing age. All classes were
upon full tilt for frolic and fun. Not to joke, and dance,
and play cards, and go to the theatre, &., was to be odd
and vulgar. Hence, the general appearance of the early
Methodists attracted little less attention than their doctrines
and measures. They could do none of these things with a
good conscience. They could no more trifle, than they
could cheat or lie. The divine command, ‘“ watch and be
sober,” is as imperative as that which requires us to “ be-
lieve and be baptized.” They, therefore, denied “ ungodli-
ness and worldly lusts,” and lived soberly, righteously, and
godly, denying themselves all diversions, except such as they
might use “in the name of the Lord.” They also discarded
the use of spirituous liquors, the reading of books and sing-
ing of songs which would not tend to the glory of God, and
accounted all needless self-indulgence sin.

But in no respect were they more singular than in their
style of dress. Setting out to be Bible Christians, they could
not overlook the divine prohibition of all gaudiness and ex-
travagance, and adopted a plain, economical habit, traces
of which are still to be seen in our ranks. That individuals
were too fastidious is not impossible ; but that our cbligations
extend to dress, as well as to our words and actions, cannot

42° 407
498 COMPENDIUM OF METHODISM.

be denied. We are specifically restricted.  ‘¢ Whose
adorning,” saith St. Peter, “let it not be that outward
adorning of plaiting the hair, and of wearing of gold, or of
putting on of apparel; but the hidden man of the heart,
even the ornament of a meek and quiet spirit, which is, in
the sight of God, of great price.” The practice proscribed
is objectionable on two grounds. 1. It engenders vanity
and pride. Itis nearly impossible for one to indulge in it,
without thinking more highly of himself than he ought to
think. The pride which demands the indulgence is strength-
ened by it, till the heart becomes intoxicated with vanity
and overwhelmed by worldly influences. 2. It requires an
expenditure of time and money that is inconsistent with our
spiritual improvement and the duty we owe to the morally
and physically destitute. We should be plain and modest in
our apparel, in self-defence against the world, as well as to
set an example to others; we should be economical, that we
may have time and means to relieve distress, and extend the
blessings of religion. But in all these things, we are to
avoid extremes. We should not be so odd as to attract
attention, or so coarse or untasteful as to merit disgust. As
“there is no religion in dirt,’’ so there is none in the mere
color or cut of a garment. But cleanliness, simplicity,.
economy, and Christian modesty, are all virtues, without
which our piety will appear deformed, and lose much of its
influence both on ourselves and others.

Audible responses to appropriate expressions in public
prayer and other exercises, have been common in all ages,
both among Jews and Christians. ‘They are common even
now, except with certain Protestants, whose aversion to
Popery has led them to repudiate many excellent customs.
Amen, meaning true, certain, faithful, and indicating, at
the close of a prayer, or sentence, the concurrence of the
MISCELLANEOUS PECULIARITIES. 499

respondent in it, has been much in use on such occasions.
When David closed his psalm at the removing of the ark,
“all the people said amen, and praised the Lord.’? —
1 Chron. xvi. 86. St. Paul, urging the importance of
speaking understandingly in public exercises, inquires, “ how
shall he that occupieth the room of the unlearned say
amen at thy giving of thanks? seeing that he understandeth
not what thou sayest.’—1 Cor. xiv. 16. ’ Responses of
this nature were common in his day, and formed a part of
public worship, as much as singing and prayer.

The practice of responding in terms of exultation and
praise is equally authoritative. When God appeared in his
temple at the dedication, the children of Israel ‘“ bowed
themselves to the ground, and praised the Lord, saying:
For he is good; for his mercy endureth for ever.” As
Jesus was entering.Jerusalem his disciples shouted ‘“ Hosan-
na: blessed is he that cometh in the name of the Lord.
Hosanna in the highest!’ When Nehemiah had the walls
of Jerusalem dedicated, the people rejoiced; “ the wives,
also, and the children, rejoiced,’’ in so tumultuous a manner
“that the joy of Jerusalem was heard afar off.” At the
laying of the foundation of the temple, the people “ shouted
with a great shout, and praised the Lord.” But some, who
had seen the first house, ‘ wept with a loud voice, so that
the people could not discern the noise of the shout of joy
from the noise of the weeping; for the people shouted
with a loud shout, and the noise was heard afar off.’”?—
Ezra iv. 11, 18. Singing is another Scriptural mode of
expressing the same thing. “When ye come together,”
saith the Spirit, “every one of you hath a psalm, hath a
doctrine,” &c.—1 Cor. xiv. 26; indicating different states
of feeling and modes of communication.

The utility of suitable responses is manifest. They are
500 COMPENDIUM OF METHODISM.

true to nature,— are the proper expressions of real feel-
ing, which is not only cherished and increased by them, but
transferred to others. One who is happy in God feels
“amen!” and “ glory to God!” and “hallelujah!” and
“hosanna in the highest /’? whether he utters it or not.
To speak it out, without the fear of offending, gives him
increasing comfort. And it stimulates and comforts others,
particularly the speaker. It often convinces sinners, too,
and they are induced to seek the same blessed boon. That
there is danger of overdoing it, and getting into confusion, is
admitted. Some people have little consideration, and may
speak out of time. This has often been done; but if they
have religion enough to justify their shouting at all, they
will stand corrected, and be more prudent in future. If
they have not, the sooner they are silenced the better.
Our troubles from this source have not heen half equal to
those which have arisen from spiritual coldness and death.
This is the most fatal enthusiasm that can get into the
house of God. If oneis engaged, but wild and fanatical, he
may be managed and employed to some good purpose ; but
dead men are a positive encumbrance. We hope, therefore,
that the church will continue to cherish the practice, and
respond and praise God on all suitable occasions, in the full
assurance of hope. And if it be done with modesty, as
unto God, and not to men, it will continue to prove a bless-
ing to the cause ; but if any err let them be corrected in
love, however it may grieve them. One had better suffer
than many. Thus, avoiding the stupid responses of Church-
men, and the squeamish and formal timidity of dissenters,
we shall maintain the peculiar freedom and whole-souled
earnestness by which we have been characterized in other
days. If our opponents do not see the philosophy of it, we
will refer them to their own political and other conventions ;
MISCELLANEOUS PECULIARITIES. 501

—to the English Parliament, if they please, whose cries
of “hear! hear!” and “hurrah!” will suggest to them
topics of profitable meditation. We have been particularly
struck with the noisy clapping and shouting of such fastid-
ious critics, on these occasions, who cannot endure an amen,
in the minor key, much less a thorough outburst of religious
joy- But such is the prejudice of education, and of party
interest. The philosophy of the thing is the same in both
cases ; it is according to the nature of things, and is, there-
fore, invulnerable.

But “such responses lead to noise and extravagance.”
Not necessarily. Few Christians are so destitute of good
‘sense, or good manners, as to disturb brethren with their
extravagances; and when any such appear, they may be
checked without difficulty. But some professors are too
easily disturbed. They can hear noise about any thing else
except religion. But is it any worse to praise God aloud,
than to praise the president? to clap and shout for joy
when we are happy in God, than for others to do so when
they are pushing for political victory? Yet the latter is all
right, and even popular. We say this, not to justify the
evil referred to, so much as to show the unreasonableness of
certain complainants. We despise a senseless and improper
noise in any meeting ; but a hearty “‘ amen,” or “ glory to
God,’ when it comes from a pious spirit, and is well timed,
we believe both reasonable and Scriptural. And we hope
the church may not soon become so cold, or nice, as to
account it disorderly.
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