LIBRARY OF CONGRESS. .fa. Shelf *IlB, UNITED STATES OF AMERICA. THE METHO DIS'T ARMOR O R A POPULAR EXPOSITION F T H E DOCTRINES, PECULIAR USAGES, AND ECCLESIASTICAL MACHINERY OF THE METHODIST EPISCOPAL CHURCH SOUTH r HILARY T. HUDSON, D. D., OF THE NORTH CAROLINA CONFERENCE. SHELBY, N. C. : AURORA BOOK AND JOB .PRINT. 1832. L% f% . THE LIBRARY] OF CONGRESS WASHINGTON Entered According to Act of Congress, in the year 1882, by HILAEY T. HUDSON, in the office of the Librarian of Congress, at Washington, D. C. LC Control Number tmp96 028758 PREFACE. The design of this little book is to give a condensed view of the prominent Doctrines, peculiar usages, and polity of the Methodist Episcopal Church South. The Articles of Faith and the General Rules are given, also with Scrip- ture Quotations and explanitory notes. The book putting into a small compass what lies scattered in many volumes of Methodist authors, is especially intended to meet the wants of the popular masses adhering to Methodism. THE AUTHOR. Shelby, N. C, April, 1882. f TO THE Methodist of North Carolina THIS VOLUME Xs most i{espectfulty and Affectionately INSCRIBED BY H. T. H UDSON. CONTENTS CHAPTER I.— Rise of Methodism in England— The First Methodist Society— Sketch of John Wesley, 1-3 CHAPTER II.— Rise of Methodism in America— Organiza- tion of the Church — Validity of Methodist Ordination — False Grounds of Apostolic Succession, 8-16 CHAPTER III.— Articles of Religion with Scripture Quota- tions and Notes, 16-46 CHAPTER IV.— General Rules with Scripture Quotations, 46-53 CHAPTER V. — Prominent Doctrines — Universal Redemp- tion — Repentance — Justification — Regeneration — Wit- ness of the Spirit — Holiness — Apostacy, 53-76 CHAPTER VI.— Orders in the Methodist Ministry- Deacons — Elders — Bishops, 77-79 CHAPTER VII.— Mode of Baptism— Baptism of Paul— Of the Jailer — Of Cornelius — Of three thousand, 79-S6 CHAPTER VIII.— Objections Answered— Baptismal Burial — Baptism of Christ— Baptism of John — Bapto — Baptidzo, S6-U4 ii. Contents. CHAPTER EX.— Infant Baptism— As taught in the Old Testament— Christ's Recognition of Infant Member- ship — Peter preaching it — Family Baptisms, 94-100 CHAPTER X. — Church Government — General, Annual, District, Quarterly and Church Conferences, 101-100 CHAPTER XI.— Church Officers— Bishops, Presiding Elders, Pastors, Local Preachers, Lay Officers, Kx- horters, Glass Leaders, Stewards, Trustees, Superin- tendents, . 106-113 CHAPTER XII.— Peculiar Usages of Methodism— Class- Meetings, Love-Feast, Itinerancy, 113^-119 CHAPTER XIII.— Ministerial Support— The Divine law on the subject, Benefits received, Cheap preaching, Ability to pay, the Amount to be given, prosperity of liberal payers, plans, Stewards, 119-151 CHAPTER XIV.— Church Membership— Converted Adults, Penitent Seekers, Baptized Children, 152-173 CHAPTER XV.— Sunday Schools— Origin, Usefulness, Statistics, 174-178 CHAPTER XVI.— Revivals— What is a Revival, Benefits to Members, Backsliders, Sinners, Children, Agencies to be employed, importance of having them, 178-194 CHAPTER XVII.— Missionary Spirit of Methodism—Stir- ring tacts on Missions, Statistics of Mission Fields, 195-200 CHAPTER XVIII.— Methodism and Education— Educa- tional Statistics, 200-202 CHAPTER XIX.— Organization of the M. E. Church, South— Sketches of the Southern Bishops— Statistics of M. E. Church, South, 203-215 ( 'HA PTER XX.— General Statistics— Success of Methodism, 216-220 CHAPTER XXI.— Apostolic Features of Methodism— Ex- ternal Form of Church Government— Claims of Methodism, 220-232 CHAPTER XXII— Training of Children and Attaching them to Methodism, 233-247 THE METHODIST ARMOR. CHAPTER I. ORIGIN OF METHODISM IN ENGLAND. The History of Methodism began in the year of 1729. It was born in the University of Oxford, England. While jit college, John Wesley, Charles Wesley, and George Whitetield, and a few others banded themselves together for the purpose of intellectual and spiritual improvement. So systematic were these young men in their habits of re- ligious duty that the gayer students in derision called them Methodists. So the disciples of Christ were first called "Christians," at Antioch by a deriding world, yet the name was so appro- priate that they gloried in it. And since Methodism has wrought out such a glorious History, none of her followers are ashamed of her name. 1739. The First Methodist Societx was organized in London by Mr. Wesley. It began with about ten persons, and soon swelled up to hundreds. A great revival soon began to spread over the British realm. It was a work of great depth and duration. '"It came sweeping along like the winds which God had let loose from his tists, swaying devout souls, breaking down stubborn sinners, overturning hopes built on false foundations, but quenching not the smoking flax, nor G The Methodist Armor. breaking the bruised reed. It was heaven's bountiful gift to the silent prayer of the world's sorrow by reason of its great sin. Ln the midst of this spiritual darkness, God raised up a Bishop, a preacher, a poet : three men the equals of whom have, probably, never been seen in the world at once since the apostolic days. The Bishop was John Wesley, the preacher was George Whitefield, the poet was Charles Wesley. To these three men, and those whom they gathered to their standard, did the Lord commit the precious work of awaking the British kingdom to a sense of God and duty, and by them He wrought a reformation which stands alone as a spiritual revival without admixture of Statecraft or patronage of Parliament or King." Methodism began with experimental religion in the heart, and by spontaneous energies from within projected itself out into organic forms of life, such as class-meetings, love-feasts, Conferences, the Itinerancy, and Church polity. This is the philosophy of the Methodist economy. It is the power of divine life clothing itself with such organic functions as are necessary to perpetuate and spread itself through the world. In ten }-ears the outlines of the coming Church were already prepared. Societies were formed, Quarterly meetings held, Annual Conferences assembled, and preachers exchanged, and Methodism began her glorious career. Rev. John Wesley— The Foundkr. The illustrious Founder of Methodism was born June 14, 1703, m the parish of Epsworth, Lincolnshire. He was descended from a long line of able ministers. "When God sets out to make a great man He first makes a great wo- man." This is eminently true in the case of John Wesley. His mother, Susannah Wesley, was a woman of strong Origin of Methodism in England. 7 intellect, tine culture, deep piety and rare domestic qualities. John Wesley came of good stock. His father was a preacher before him. He entered college at the age of seventeen, and came out a distinguished graduate of one of the most famous Universities of the world. His intellectual training was of the highest order. A happy and, thorough conversion marked his religious experience. lie says: "I felt my heart strangely warmed. I felt I did trust in Christ alone for salvation, an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and dea f h." Before he knew what religion was theologically, now he knows what it \§ experimentally. From this timo on he is a new man full of power and the Holy Ghost. His intellectual faculties kindled up into a lumi- nous condition and his spiritual vision was clear and corn- pre'iiei-sive. The enthusiasm growing out of his experience went with him and caught material everywhere for new flame and fervor. The torch of Mr. Wesley's experience ?et the world on fire, which has glowed and spread from that d3\ till new. The celestial fire, which warmed his heart is the light of the world. John Wesley died in 1791, exclaiming: "The Best of all is — God is with us.'' As beautiful as the Summer sunset in a cloudless sky, was the death of Mr. vVesley. The sun of his long li f e, beautiful in the morning of youth, radiant at the noon of manhood, after shining almost a century to enlighten and make fruitful the earth, went down in full-orbed glory, gilding the world left behind with the reflected splendor of its departing rays. 'T consider him as the most influential mind of the last century, the man who will have produced the greatest re- sults centuries hence," said Southev. "Xo man has risen 8 The Method fst Armor. in the Methodist Society equal to their founder, John Wesley," said Dean Stanly. "A greater poet may arise than Homer or Milton, a greater theologian than Calvin, a greater philosopher than Bacon, a greater dramatist than any of ancient or modern fame, a greater Revivalist of the Churches than John Wesley — never!" said Dr. Dobbins of the Church of England. "As Mount Everest lifts its tall head not only above every other peak of the Himalayas, but above the tallest peak of every other mountain in the wide world, so John Wesley, as a revivalist and reformer, towers not only above the other great men of Methodism, but above the greatest in all other Churches of Christendom," Dr. J. O. A. Clark. Though not a century and a half have elapsed since he founded the Methodist Church, yet no less than fifteen millions of persons, including communicants and adherents to his systems, are his followers. o CHAPTER II. ORIGIN OF METHODISM IN AMERICA. The Methodism, which swept through England as a spreading fire over a field of dry stubble, soon crossed the Atlantic and began to glow and burn in America. 1766. The First Methodist Society. It was organized by Philip Embury, a local preacher, in the city of New York. Barbara Heck, a christian wo- man, has the honor of being the prime mover in the work. Embury and Barbara Heck emigrants from Ireland, ori- ginally of German stock. Robert Strawbride, from Ireland also, organized a Methodist Society in Maryland about the same time. These two local preachers were greatly assisted in their work by a British officer, named Captain Webb. The first Methodist Church was built in John Street, Xew Origin of Methodism in America. 9 York, 1763. The Society consisted of but five members. As green forests sleep in the tin} 7 cup of acorns, so grand possibilities slumbered in this mustard seed of vital religion. 1769. Richard Boardman and Joseph Pilmore, the first itiuerr nt preachers sent out by Mr. Wesley, arrived in America, the former was stationed at John Street Church, 1ST. Y., and the latter as pastor in Philadelphia, 1771. Francis Asbury and Richard Wright came. The latter soon returned to England, but Mr. Asbury re- mained, and became the most memorable and influential man in American Methodism. 1773. The First Annual Conference was held in Philadelphia. The Roll of names: — Thos. Rankin, R. Boardman, J. Pilmore, Francis Asbury, R. Wright, Geo. Shadfp'nl, Thos. Webb, John King, A. Whit- worth, Jos. Yearby. Thos. Ivan kin presided. The busi- ness was simple and brief. It consisted mainly in the agreement of the preachers to abide by the doctrines and discipline of Mr. Wesley. There were then but ten travel- ing preachers, six circuits, and 1160 members. 1774. Robert Williams began to form Societies in Virginia. 1776. The first circuit was organized in North Caro- lina, and called the "Carolina" circuit. Robert Williams came from England, landed in America, 1769. To him belongs the honor of introducing Methodism into Virginia and North Carolina. ITe was a musing preacher and instrumental in the salvation of many souls. 1777, 1778. The whole country was seething and boiling over with the wan-spirit of the Revolution, yet great revivals prevailed in the South eastern part of Virginia 10 The Methodist Armor. and in the counties ot Halifax and Warren in North Caro- lina. Eighteen hundred souls were added to the societies in one year. 1784. The Organization of the Church. The u Methodist Episcopal Church" was formally or- ganized at a Conference of Methodist ministers called by Thomas Coke, L. L. I)., an Assistant of Mr. Wesley in England, and sent over hy the latter for the purpose of consummating such organization. The first Bishops, Coke and Ashury, were elected by the Conference (called the Christmas Conference) which met in Philadelphia, Dee. 25, 1784, and continued its session until Jan. 2, 1785. Historical StatExMent. The organization constituted it a valid Christian Church. The associations formed by Mr. Wesley and his preachers were or.ginally called societies. They were voluntary as- sociations of persons for mutual improvement in experi- mental and vital piety. They were still members of the Church of England : they attended Us regular services and received the sacraments at its aitars. Mr. Wesley himself continued during life a regular Preabyter in that Church. The same state of things arose in America and continued during the existence of the colonial government. Soon after the close of the Revolution most of the clergyman of the English Church, many of wham were Tories, returned to England. This left the Methodist people without sacra- ments. The preachers did not think themselves authorized to administer them and appealed to Mr. Wesley for relief. lie regarded the societies as sheep in a wilderness without a. shepherd, and felt himself providentially called upon to provide for them proper pastoral care. Accordingly he ordained Dr. Coke a Presbyter of the Church of England, Origin of Methodism in America. il giving liim authority to exercise the office of a Bishop, calling him a Superintendent, which is only another name for the same tiling. Mr. Wesley sent Coke to America directing him to ordain Francis Asbury to the same Epis- copal office. These two were to have a general Superin- tendency of ali the Methodist Societies in America: they were to travel at large through the length and breadth of the land, and were to ordain Elders whose services were required by the exegencies of the people. Mr. Wesley prepared a form of Discipline for the use of the Methodists, which contained the Articles of Religion, the General Rules, a Ritual for ordination, and other ser- vices of the Church. As already stated the preachers as- sembled in General Conference, received Dr. Coke in his office as Bishop, and elected Francis Asbury to the same office, in accordance to Mr. vVesley's" direction. The Con- ference adopted the Discipline as their ecclesiastical consti- tution, and thus became a regularly and a fully organized Christian Church. The Methodists of America were no longer mere Societies within the pale of the English Church, but were themselves a properly constituted Gospel Church of God. They are now "A congregation of faithful men in which the pure Word of God is preached and the Sacraments are duly administered according to Christ's ordinance, in all those things that of necessity are requisite to the same." It is a Methodist Episcopal Church, not a Congrega- tional nor a Presbyterian Church. It is a Church governed and superintended by Bishops, who are elected and ordained to the work of the Episcopacy. It is sometimes said that Mr. Wesley did not intend to authorize the establishment of a Methodist Episcopal Church, and the proof alleged is, that he called Dr. Coke and Asbury 12 The Methodist Armor. Superintendents, and rebuked them for allowing themselves to be called Bishops. The facts are: Mr. We&lev in the beginning of his ministry was a high-churchman, but the reading of Stillingfleet's "Irenicum" cured him of that belief. lie changed entirely his views on this subject. lie said: "I still believe that the Episcopal form of Church government to agree with the practice and writings of the apostles; but that it is prescribed in Scripture I do not believe.''" He in tended and did give the Episcopal form of Church government to the Methodist Church in America. Mr. Wesley shunned the term Bishop, and rebuked Mr. Asbury for wearing it because of the worldly pride, pomp, and ostentation with which that word was connected in the English Church. But the thing intended by the term when properly applied, he approved by giving the same when lie ordained Coke and sent him to ordain Asbury, and organize the Methodist Church under the government of the Episcopacy. Validity of Methodist Ordination. 1. The Presbyters or Elders of the New Testament exercised the power of ordination. Timothy was ordained by "the laying on of the hands of the Presbytery,'' or body of Elders. 1 Tim. 4. 14. To deny that Elders have the right to ordain is to run directly against the expressed declara- tion of the Bible. Of his power to ordain, Mr. Wesley had no doubt. lie says : "Lord King's account of the primi- tive Church convinced me, many years ago, that Bishops and Presbyters are the same order, and consequently have the same right to ordain. ... I have accordingly appointed Dr. Coke and Francis Asbury to be joint superintendents; as also Richard Whatcoat and Thomas Yasey to act as Eiders among them in North America, by baptizing and Origin of Methodism in America. 13 administering the Lord's Supper." In 1780, lie said : "I verily believe I have as good a right to ordain as to admin- ister the Lord's Supper." Luther, Calvin, Melancthou, as well as Mr. Wesley, believed in the validity of Presbyterial ordination. 2. There are two ordinations — a Divine and a human. The divine is the call of God to preach the Gospel. The Saviour called and sent the apostles out to preach. "Go ye into all the world and preach the Gospel." Their ordination was the unction of the Holy Ghost. Human ordination recognizes the essential one of the Holy Ghost. When you can get the two, well and good, but if not, give us ihe divine, let who will have the human. The Churches properly enough for the sake of order license and ordain men to the work of the ministry, but no ecclesiastical authority can make ministers. They only recognize the call of God. The chief and essential ordination then is of God. And wherever this exists it matters but little what the human ordination is. Mr. Wesley called of God and eminently qualified by intellectual ami spiritual endowment, had, by reason of these endowments, and as being a Founder of a great Church, as much right to ordain a ministry, as any Pope, Patriarch, Bishop, or arch-Bishop, that ever per- formed that function. The true validity of the Methodist ministry i3 derived from Mr. Wesley, who was not only a Presbyter in the English Church, bu*", under God became an illustrious Founder of a great evangelical Church of Christ. Richard Watson says : "The Reformed Churches held the call ot the people the only essential thing to the validity of the ministry; and teach, that ordination is only a ceremony, which renders the call the mo p e august and authentic. Accordingly the Protestant churches of Scot- land, France, Holland, Switzerland, Germany, Poland, 14 The Methodtst Armor. Hungary, Denmark, &c, have no episcopal ordination. For Luther, Calvin, Bucer, Melancthon, and all the first Reformers and Founders of these churches, who ordained ministers among them, were themselves Presbyters, and no other." Thus it appears that all these churches had no other ministry than such as was ordained by the Presbytery. Dr. Watson goes on to say : "In opposition to episcopal ordination, they (Protestants) urge that Timothy \vas or- dained "by the laying on of the hands of the Presbytery" ; that Paul and Barnabas were ordained by certain prophets and teachers in the church of Antioch, and not by bishops presiding in that city. Acts 13 : 1-3. Furthermore it is a well known fact, that presbyters in the church of Alexandria ordained even their own bishops for more than two hundred years in the earliest ages of Christianity. They further argue that bishops and presbyters are in Scripture the same" and therefore episcopal ordination means nothing more than presbyterial ordination. They are but two names for one and the same thing. 3. The theory of High-churchism affirms that the right of ordination is derived from an episcopal ordination trans- mitted in an unbroken succession from the apostles, and that without this so called apostolic succession there can be no church or lawful ministry. Consequently the Episcopa- lians claim to be the only true church. " The alleged succession is mot historically true. I mean that there has been no such unbroken succession of ordina- tions in the past. Such a succession cannot he proved : and it is morally certfin that such an unbroken chain never ex- isted. The world recently saw that the champions of popery could not even prove that St. Peter was ever at Rome, to say nothing of his ordinations. The facts already mentioned, that in the primitive Church several pastors Origin of Methodism in America. 15 took part in each ordination, and that the modern popish view of ordination, was unknown, would naturally render it impossible to trace each ordination to any one bishop or presbyter. The Church-curate, who comes with a printed list of his ecclesiastical pedigree up to the apostles, must have wonderful confidence in the ignorance of those whom he expects to accept his list with unquestioning faith. Many eminent ministers and laymen of the English Church, who have made this subject a special study, have confessed that the historical succession is utterly untenable. ChiK lingworth said, "I am fully persuaded that there hath been no such succession." Lord Macaulay says, "Even if it were possible, which assuredly it is not, to prove that the Church had the apostolical orders in the third century, it would he impossible to prove that those orders were not in the twelfth century so far lost that no ecclesiastic could he certain of the legitimate descent of his own spiritual char- acter We see no satisfactory proof that the Church of England possesses apostolical succession." Bishop Iloadly says: "It hath not pleased God in his providence to keep up any proof of the least probability, or moral possibility, of a regular uninterrupted succession ; but there is a great appearance, and, humanly speaking, a certainty, to the contrary, that tne succession hath often been interrupted." Dr. Comber, as quoted by Mr. Bleby, says, '-There is neither truth nor certainty in the pretended succession of the first popes." Bishop Stillingfleet says, '•Come we, therefore, to Rome, and here the succession is as muddy as the Tiber itself. .... The succession so much pleaded by the writers of the primitive Church was not a succession of persons in apostolic power, but a sueeessh n of persons in apostolic doctrine." Archbishop Wnafelv says, '-There is not a minister in all Christendom who is 1G The Methodist Armor. able to trace up, with approach to certainty, his spiritual pedigree." John Wesley, whom Churchmen are so fond of quoting for the benefit of Methodists, says, "The unin- terrupted succession I know to be a fable, which no man ever did or can prove." Let it be remembered that all these testimonies are from Churchmen, whom it, would naturally gratify to find evidence of an unbroken succession, whatever might be their estimate of its value. Yet this is the dogma on the strength ot which High-churchmen dis- franchise non-episcopal Churches of their Christian birth- right." CHAPTER TIL . ARTICLES OF RELIGION. The Church being regularly organized and officered, the Articles of Religion were adopted as her standard of Faith. The Twenty-Five Articles of Religion were ex~ tracted by Mr. Wesley, from the Thirty-Nine Articles of the Church of England. We give these Articles with Scripture quotations, and such notes as tend to explain the meaning and importance of them. Articles of Religion. I. Of Faith in the Holy Trinity. There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and good- ness; the maker and preserver of all things, visible and invisible. And in unity of this Godhead there are three persons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost. PROOFS. — Hear, O Israel : The Lord our God is one Lord. Deut. 6 : 4. One < rod and Father of all. Eph. 4: G. But the Lord is the true God. He is the living God, Jer. 10: 10. From everlasting to everlasting thou art God. Articles of Religion. 17 Ps. 90 : 2. God is a Spirit. John 4 : 24. The Lord God omnipotent reigneth. Rev. 19 : 6. To God only wise, be glory. Eom. 16 : 27. The Lord is good to all ; and his tender mercies are over all his works. Ps. 145 : 9. There are three that bear record in heaven, the Father, the Word, and the Holy Ghost. 1 John 5:7. Note. I. The creative power of God. — "In the beo-innlng Gst is ascribing the miraculous works of Christ to the agency of the Devil. The Scribes said, "lie (Christ) hath Beelzebub, and by the prince of the devils casteth He out devils." And Christ commenting on this charge says: "But he th.it shall blaspheme against the Holy Ghost hath never forgive- Articles of Religion. 33 ness Because they said, He hath an wvilean Spirit.' This unpardonable sin is that grade of wickedness and settled malignity, that hardening of' the heart, w'.iich is not the result of ignorance, hut of a deliberate, systematic, and persevering opposition to clearly demonstrated and un- mistakable truth. It is not a state arrived at all at once, but is approached by a long series of wilful resistances to the known truth, and is unpardonable not because God withholds mercy to any trully penitent, but because all such have reached such a state ot moral desperation, that they will vot ask or receice pardon on the conditions of the Gospel. The unpardonable state is in the man., not in the unwilling- ness of God to forgive. The sign of this condition is utter, moral insensibility. Wherever there is spiritual sensibility enough to make a man fear he has committed it, it is cer- tain proof that he lias not. XIII. Of the Church. The visible Church of Christ is a congregation of faith- ful men, in which the pure word of God is preached., and tne sacraments duly administered, according to Christ's ordinance, in all things that of necessity are requisite to the same. Proofs. — Unto the Church of God .... to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours. 1 Cor. 1:2. And He gave some apostles ; and some prophets ; and some evangelists ; and some pastors and teachers ; for the perfecting of the siants, for the work of thi ministry, for the edifying of the body of Christ. Eph. 4 : 11, 12. Notes. 1. The definition of a church given in the above Article is broad and comprehensive. In the analysis we have: (1) A. congregation of faithful men. (2) The recog- nition of the Bible or the pure Word ot Go 1 as the rule of 34 The Methodist Armor. faith and practice.; (3) The recognition of tha living Minis* try to preach and expound this word. (4) The Sacraments (Baptism and the Lord's Supper) properly administered. These are the/our corner stones of the church, which Christ founded on the rock— His own Divine Character. The definition harmonizes perfectly with the elements found in the apostolic Church as described in the Acts of the Apostles; and allows all Methodists to recognize all other denominations as being Gospel Churches, that come in the scope of the above definition. 2. Denominational exclusiveness grows out of a false definition of what a Gospel Church is. To illustrate: the Romanish authority defines a church thus : "The company oi christians knit together by the profession of the same faith and communion of the same sacraments, under the government of lawful pastors, and especially of the Roman Bishop as the only Vicar of Christ on earth." Thus it makes the supremacy of the Pope an essential element of a Gospel Church. Consequently, it would logically follow that the Catholic is the only true church. Hence Romish bigotry. The Baptists define: "A visible church of Christ is a congregation of baptized (immersed) believers," &c. This definition cuts off all churches, whose members are not immersed. Hence their exclusiveness. XIV. Of Purgatory. The Romish doctrine concerning purgatory, pardon, worshiping and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the word of God. Proofs. — Who can forgive sins but God only? Mark 2: 7. Thou Shalt not make unto thee any graven image. Ex. 20 : 4. Thou shalt worship the Lord thv God and him onlv shalt thou serve. Matt. 4: 10. Articles of Religion. 35 ^"ote. This Article condemns a cluster of Romish errors. The first is that of purgatory. The doctrine of the Romish purgatory implies a second probation for certain men. But the Bible teaches that there is no second probation after death. u In the place where the tree falletb, there it shall be." Eecles. 11 : 3. "lie that is unjust, let him he unjust still, and he which is filthy let him be filthy still." Rev. 22: 11. "Whatsoever a man sowet.h, that shall he reap." We are cleansed from sin, not \>y purgatorial fires, hut by the blood of Christ. There is not a single passage of Scripture properly expounded favoring this doctrine. The second error is 'priestly absolution. God alone exercises the right to pardon sin. "Who can forgive sins but God only?" Mark 2: 7. The third is unage- worship, which is positively forbidden. "Thou shalt not make unto thee any graven image," etc. "I fell down to worship before the feet of the angel who showed me these things. Then saith he unto me, SSee thou do it not. for lam thy fellow-servant: Worship God." Rev. 22 : 8, 9. The fourth error is praying to departed saints to inter- cede in behalf of men on earth. This doctrine makes saints sub-mediators between God and men, whereas the Word teaches ''There is one God, and one Mediator between God and men, the man Christ Jesus." 1 Tim. 2: 5. XV. Of Speaking in the Congregation in such a Tongue as the People understand. It is a thing plainly repugnant to the word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not understood by the people. Proofs. — He that speaketh in an unknown tongue, speaketh not unto S'j The Methodist ArxWof. men but unto God ; for no man understand eth him. In the Church I had rather speak Jive words with my understanding than ten thousand words in an unknown tongue. 1 Cor. 14: 2, 19. Note. This Article justly condemns the Roman Catholic practice of reading the service in the Latin language to English congregations. It is "plainly repugnant t<> the Word of God." To conduct the public prayers of the church in an unknown tongue is not only contrary to com- mon sense, but to the custom of the primitive church. In 202, A. D. Origin says: 4k The Grecians pray to God in tire Greek, the Romans in the Roman, and every one in his own tongue.'* "The modern practice of intoning prayers and other parts of religious worship is also unintelligible, and opposed to reasonable service." XVI. Of the Sacraments. Sacraments, ordained of Christ, are not only badges or tokens ot Christian men's profession ; but rather they are certain signs of grace, and God's good will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him. There are two sacraments ordained of Christ our Lord in the Gospel ; that is to say, Baptism, and the Supper of the Lord. Those tive commonly called sacraments, that is to say, confirmation, penance, orders, matrimony, and extreme unction, are not to be counted for sacraments of the Gospel, being such as have partly grown out of the corrupt follow- ing of the apostles: and partly are states of lile allowed in the Scriptures, but yet have not the like nature of Baptism and the Lord's Supper, because the}- have not any visible sign or ceremony ordained of God. The sacraments were not ordained of Christ to be gazed Articles of Religion. 37 upon, or to be carried about ; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation ; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith. 1 Cor. xi, 29. Proofs. — Christ ordained but two positive Sacraments — Baptism and the Lord's Supper. See Matt. 23 : 19. Matt. 26 : 2G. 1 Cor. 11 : 23. Notes. " The five Sacraments'' 'of the Catholic Church are con- firmation, penance, orders, matrimony, and extreme unction. Confirm at Ion in the Roman Church is a service by wh'ch those baptized in infancy publicly take upon themselves the obligations of the baptismal covenant, and voluntarily con- firm and rocpgnizo their church membership. The service in itself is proper enough., but not such in solemn dignity as to entitle it to be placed in the same rank with baptism and the Lord's Supper. The same may be said of "orders" or the ordination ceremony of the ministry, and of matrix mony. Roman Penance \s a service by which a penitent having sinned and made auricular confession, the priest grants pardon for 3ins committed alter baptism. This so- called sacrament is founded upon the assumption that the priest has power to forgive sin, which Protestantism regards as blasphemous. Extreme unction is a service consisting in anointing with holy oil persons at the point of death by which sins are forgiven and grace imparted. XVII. Of Baptism. Baptism is not only a sign of profession, and mark of difference, whereby Christians are distinguished from others that are not baptized ; but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the Church. 38 'The METiioDrsT Armor. Phoofs. — Arise and be baptized, and wash away thy sins, calling on the name of the Lord. Acts 22 : 16. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God. John 3: 5. He that be- lieveth and is baptized shall be saved. Mark 1G : 15. Notes. A brief .argument in favor of infant baptism will be found in another place. This Article defines Baptism to be : 1. A sign of profession. It is a profession of faith in Jesus Christ as the Son of God. When a person makes a profession of faith, baptism is a sign of that profession and a pledge of loyalty to God and the Church. It is a pro- fession of faith in all the fundamental doctrines of salvation as taught by Christ. "See, here is wrter; what doth hinder me to be baptized? Philip said, If thou believest with all thy heart thou mayest; and he answered and said, I believe that Jesus Christ is the Son of God and he baptized him." Acts 8: 36. 2. Baptism is "a mark of difference ivhercby Christians are distinguished from others that are not baptized." The Jew was distinguished from the Gentile by the significant mark or sign of circumcision. In the Christian Church, Baptism in the name of the Trinity, takes the place of circumcision. By circumcision the Jew entered into the Jewish Church, by baptism we enter into the Christian Church. 3. "It is also a sign of regeneration." The cleansing water is a lit sign of the^cleansing power of the Holy Ghost. XVIII. Of the Lord's Supper. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to an- other, but rather is a sacrament of our redemption of Christ's death; insomuch that, to such as rightly, worthily, and with faith receive thesame, the bread which we break Articles of Religion. 30 is a partaking of the body of Christ; and likewise the cap of blessing is a partaking of the blood of Christ. Transubtantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scrip-. ture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only alter a heavenly and spiritual manner. And the means whereby the body of Christ is received and eaten in the Supper, is faith. The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped. Proofs. — And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you : this do in re- membrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. Luke 2: j : 19, 20. £n"otes. 1. Name?-— It is called "the Lord's Supper/' because it was first instituted in the evening, and at the close of the Passover Supper. It is called a "Sacrament," which means an oath of renewed allegiance to Christ. It is called the "Eucharist," which means the giving of thanks. "He took bread and gave thanks." A "communion" to express christian fellowship, 2. The import of the Supper is a commemoration. "This do in remembrance ot Me." It took the place of the Pass> over, which commemorated the deliverance of Israelites from Egyptian bondage. The suffering of Christ delivers the world from Satanic bondage. A father once kept a cancelled bond for his family to look upon, and see how he had paid a heavy debt, through much self-sacrifice, to make them happy. So Christ has cancelled the claim of justice 40 The Methodist Armor. against ns, "nailing it to His Cross." In the Lord's Supper, his family look upon this bond. 3. Trcmsubstantiation is a Romanish absurdity. Being in bodily person in heaven ana at the right hand of the throne of the Father, Christ cannot at the same time be visibly and bodily in the hands of the priests, nor on linn*, dreds of altars at once. The expression, "This is my body," is a Hebraism for "This represents my body." It is clearly a figure. . As 4 T am the vine," "I am the door," "I am Hie way," "The seven good kine are seven yeyrs." Besides, if the bread and wine be actually changed into the real flesh and blood of Christ, how could these material things nour- ish and feed the soul, which is a spiritual substance? 'Tt is the Spirit that quickeneth ; the flesh [ roiiteth nothing," in feeding the soul. While the Lutherans renounce the doctrine of a frw?substantiation, they affirm a co//substantia- tion, which is akin to the real presence of the Catholics. But in the light of common sense both the trans and the con are alike contrary to truth. Trie true doctrine is, a Sacra- ment is a holy ordinance instituted by Christ; wherein, by sensible signs, Christ and the benefits of the New Covenant are represented, sealed and applied to believers. The sacra- ment is to be taken after a heavenly and spiritual manner. Its benefit depends upon the fsrith of the communicant. The astronomer does not worship the telescope, but looks through it out and beyond to the stars in the heavens. 80 the bread and wine are as a telescope, through which the eye of faith looks to Christ dying on the Cross for the sins of the world. '"This do in remembrance of Me." XIX. Of both kinds. The cup of the Lord is not to be denied to the lay peo- ple, ior both the parts of the Lord's Supper, by Christ's Articles of Religion. 41 ordinance and commandment, ought to be administered to till Christians alike. Proofs. — Jesus took the cup, and gave thanks, and gave it to them (the disciples) saying, Drink ye all of it. Matt. 26 : 27. For as oft as ye (believers in common) eat this bread, and drink this cup, ye do show the Lord's death till he come But let a man (the believer) examine himself, and so let him eat of that bread, and drink of that cup. 1 Cor. 11 : 26. Notes. Both the bread and wine were originally administered by our Lord to the apostles, and both elements were ordered to be given to the lay people until the coming of Christ. The command is, Drink all of you. Surely Paul was not addressing the cler^v when he wrote his epistle to the Corinthian church, in which he said, "Let a man examine himself, and so let him eat of that bread and drink of that cup." This Romish error grows out of the greater one of transubstautiation. The Papists teach that after the bread and wine are changed into the flesh and blood of Christ, He is whole and entire in either bread or wine, and so whatever part the communicant may receive, he receives the whole Christ. Therefore, that church has decreed to give "the lait} T only in one kind." And whoever does not believe with that church, it says, "Let him be accursed." XX. Of the one Oblation of Christ, finished upon the Cross. The offering of Christ, once made, is that perfect re- demption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual: and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable, and dangerous deceit. 42 • The Metiiodtst Armor. Proofs. — So Christ was once offered to bear the sins of many. Ileb. 9 : 28. Knowing that Christ being raised from the dead, dieth no more For in that He died, He died nnto sin once. Kom. G: 9. Neither is there salvation in any other, for there is none other name under heaven given among mer, whereby we must be saved. Acts 4:12. There remaineth no more sacrifice for sins. Heb. 10 : 26. After He had offered one sacrifice for sins, He forever sat down on the right hand of God ; for by one offering he hath perfected forever them that are sanctified. Heb. 10: 11. Note. This Article condemns as a blasphemous fable the cinema of the Catholic church, which affirms that Christ is offered afresh for s ; n every time the mass is celebrated; and teaches the Protestant doctrine, that Christ made but one offering of himself tor sin, and that this offering is perfect, complete in every respect, and forever final. Therefore, "the Romanist Sacrifice of the Mass has no sanction, but is utterly condemned in the Epistle to the Hebrews." XXI. Of the Marriage, of Ministers. The ministers of Christ are not commanded by God's law either to vow the estate ot single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness. Proofs. — The apostle Peter was a married man. "When Jesus was come into Peter's house, He saw his tcife's mother laid, and sick of a fever.'' Matt, 8: 14. Philip the Evangelist "had four daughters, virgins, which did prophesy." Acts 21 : 9. Paul says, "A Bishop must be blameless, the husband of 'bn6 wife." 1 Tim. 3: 2. "Let the Deacons be the husband of one wife." 1 Tim. 3: 3. "Have we not power to lead about . . . . a wife as well as other apostles V" 1 Cor. 9 : 5. XoTE. * But the church of Rome has commanded her ministers not to marry, which command they strictly obey. And forbidding to marry is a sign of an apostate church. 1 Tim. 4 : 1-3. 13 ut the Roman church not onlv forbids marriage Articles of Religion. 43 to Iter clergy but lias exalted the marriage of the laity to the unseriptural dignity of a sacrament. What bold absurdities and gross errors. XXII. Of the Rites and. Ceremonies of Churches. It is not necessary that rites and ceremonies should in all places he the same, or exactly alike, for they have been always different, ami may be changed according to the diversity of countries, times, and men's manners, so that nothing he 01 dallied against God's word. Whosoever, thiongh his private judgment, willingly and purposely doth openly break the rites and ceremonies of the Church to which he belongs, which are not repugnant to the word of God, and aie ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the Church, and woundeth the consciences of weak brethren. Every particular Church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification. Proofs. — As free, and not using liberty for a cloak of maliciousness, but as servants of God. 1 Peter 2 : 16. Let every man be fully persuaded in his own mind. Bom. 14: 26. Let all things be done unto edification. 1 Cor. 14: 26. The kingdom of God is not meat and drink. Eom. 14: 17. Notes. 1. The doetrines and institutions of the Christian religion are positive and iincJ.angeetble, while her rites and ceremonies are circumstantial.. Baptism may be administered by pour- ing. or immersion ; the elements of the Lord's Supper may be received sitting or kneeling; prayers ma} r be offered in public, kneeling or standing; we may stand or sit in sing- ing, &c. 2. This Article opposes the Catholics, who maintain that the authority of the Church is Supreme, and whatever 44 'The Metiiodtst Armor. rite she rimy ordain, though it becomes absolete and useless, is of supreme and endless obligation. It teaches that whenever a ceremony becomes a hinderance to the real progress of the Church, it is to be laid aside. When new ones are needed, they are to be used. The law of expediency is to reign as to these matters. 3. This Article also teaches that when rites and cere^ monies are "ordained and approved" by the proper author- ities of the church, they are not to be tempered with by private individuals. No person is allowed "through his private judgment" to set them aside. This secures uni- formity of church ceremonies. XXIII. Of the Rulers of the United States of America. The President, the Congress, the General Assemblies, the Governors, and the Councils of State, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the Constitution of the United States, and by the Constitutions of their respective States. And the said States are a sov- ereign and independent nation, and ought not to be subject to any foreign jurisdiction. * Proofs. — Let every soul be subject unto the higher powers. For there is no power but of God ; the powers that be are ordained of God. For rulers are not a terror to good works but to the evil. For he is the minister of God to thee for good. Bora. 13 : 1-4. Notes. * As far as it respects civil affairs, we believe it the duty of Christians, and especially all Christian ministers, to be subject to the supreme authority of the country where they may reside, and to use all laudable means to enjoin obedience to the powers that be ; and therefore it is expect- ed that ail our preachers and people, who may be under Articles of Religion. 45 any foreign government, will behave themselves as peace- able and orderly subjects. — Note of the Discipline. The above Article was drawn up ut the Conference in 1784, when the Church was organized, and incorporated iii the body of the Articles in 1786 when the next edition of the Discipline was printed. The explanatory note was appended in 1820. XXIV. Of Christian Mens Goods. The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as sosiie do falsely boast. Notwithstanding, every man ought of such things as he possesseth, liberally to give alms to the poor, according to his ability. Proofs.— Thou shalt not steal. Ex. 20: 15. (Stealing implies ownership of property.) Give to him that asketh of thee, and from him that would borrow of thee, turn not thou away. Matt. 5 : 42. (Giving and lending neces- sarily imply the personal ownership of property.) But whoso hath this world's goods and seeth his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him. 1 John 3: 17. XOTES. 1. This Article was drawn up to counteract the teach-, ing of the Anabaptists, who soon after the Lutheran Re* formation preached '"that all things ought to be common among the faithful." 2. The instance of community of goods mentioned in Acts 2: 24, was not such as modern communists advocate. That of the early christians was voluntary, local and temporary. There was no forcible division of property. Peter said to Ananias, "While it remained, was it not thine own? and alter it was sold, was it not in thine own power?" — all of which shows that the common fund for benevolent purposes, was made up by voluntary contributions. Besides, this instance was not general but confined to the church at 46 The Methodist Armor. Jerusalem. No mention is made of ar.y si mi liar arrange- ment in the further history of the church. XXV. Of a Christian Man's Oath. As we confess that vain and rash swearing is forbidden Christian men hy our Lord Jesus Christ and James his apostle; so we judge that the Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity* so it be done according to the prophet's teaching, in justice, judgment, and truth. Proofs. — And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness. Jer. 4 : 2. Men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Heb. 4 : 1G. And Jonathan caused David to swear again. 1 Sam. 20: 17. I call God for a record upon my soul. 2 Cor. 1 : 23. Note. Judicial oaths are believed to be lawful by all Christians, except the Anabaptists, who flourished about the time this Article was originally drawn up, and the Quakers and some minor sects. a Though it be said we shall not swear, yet I do not remember it is any where read that we should not receive or take an oath from another." — *S7. Augustine. o CHAPTER IV. THE GENERAL RULES WITH SCRIPTURE QUOTATIONS. These Rules may be divided into three classes: 1. Those forbidding the doing of evil. 2. Those enjoining the doing of ^ood. 8. Those enforcing the use ot the means of grace. These Rules have become a part of the constitutional law of our church, and are in perfect harmony with the Scriptures, being mainly apostolic rules of practical Gekekal Rulks with Scripture Quotations. 47 Christianity. And heing such, no person is to he received into the ehureh, who is unwilling to ohseive them. It. is hardly necessary to state that these Holes contain no (loctiinal statements hut only the fundamental principles relating t;> [(radical godliness. These Rules are here arranged, classified, and nurnher- od with the Bible proofs on which they are founded. It will he seen that there is not one Rule, which is not hased on Bible truth. There is only one condition previous]}* required of those who desire admission into these societies, a "desire to ilee from the wrath to come, and to he saved from their sins." But wherever this is really fixed in the soul, it will he shown by its fruits. It is therefore expected of all who continue therein, that they should continue to evidence their desire of salvation : (Evils and Sins to be Avoided ) Rule 1. By doing no harm, avoiding evi! of every kind, especially that which is most generally practiced. Bible. — Abstain from all appearance of evil. 1 Thess. 5 : 22. Be ye wise as serpents, and harmless as doves. Matt. 10 : 1G. Abhor that which is evil ; cleave to that which is good. Eom. 12: 9. Rule 2. Taking oftiie name of God in vain. Bible. — Thou shalt not take the name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his name in vain. Exod. 20 : 7. Rule 3. The profaning the day of the Lord, either do- ing ordinary work therein or hy buying or selling. Bible. — Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work : but the seventh day is the Sabbath of the Lord ; in it thou shalt not do any work, thou, nor thy son, nor thy daughters, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gate wherefore the Lord blessed the Sabbath-day, and hallowed it. Exod. 20 : 8-11. Rule 4. Drunkenness, or drinking spirituous liquors unless in cases of necessity. 48 The Metiiodtst Armor. Bible. — Be not among winebibbers. For the drunkard and glutton shall come to poverty. Prov. 33 : 20. Wine is a mocker, strong drink is raging : whosoever is deceived thereby is not wise. Look not thou upon the wine when it is red .... at the last it biteth like a serpent and stingeth like an adder. Prov. 33 : 31. Woe to him that giveth his neighbor drink, that putteth thy bottle to him, and maketh him drunk. Hab. 2: 5. Note. — There are two kinds of wine mentioned in the Bible — one that makes men drunk which is condemned. everywhere — the other means sweet wine, not intoxicating, is spoken of as a blessing. Keeping this fact in view it will not he hard to reconcile the seeming contradiction in the Bible where wine is sometimes condemned, and then again commended. Rule 5. Fighting, quarreling, brawling, brother going to law with brother; returning evil for evil ; or railing for railing; the using many words in buying or selling. Bible. — From whence come wars and fightings among you ? Come they not hence, even of your lusts that war in your members ? James 4:1. The works of the flesh are manifest, which are these, hatred, varience, emulations, strife, seditions, heresies. Gal. 5 : 19. Dare any of you, having a matter against another, go to the law before the unjust and not before the saints. 1 Cor. 6 : 1-6. Not rendering evil for evil, or railing for railing but contrari- wise blessing. 1 Peter 3 : 9. Let your conversation be without covetousness. Heb. 13 : 5. Let your yea be yea ; and your nay, nay, lest ye fall into con- demnation. James 5 : 12. Rule 6. The buying or selling goods that have not paid the duty. Bible. — Provide things honest in the sight of all men. Rom. 12: 17. Defraud not one the other. Render unto Ceasar the things which are Ceasar's. Matt. 22: 17. Render therefore to all their dues. Rom. 13: 7. Rule 7. The giving or taking things on usury, that is, unlawful interest. Bible. — Lord who shall abide in thy tabernacle? Who shall dwell in thy holy hill ? He that putteth not his money to usury, nor taketh reward against the innocent. Psa. 15: 1-5. That no man go beyond and defraud his brother. 1 Thess. 4: 6. Note. — The Hebrew word for usury means exorbitant General Rules with Scripture Quotations. 49 interest, [t means greediness, sharpness, rapacity, which takes advantage of the oppressed. The practice forbidden is receiving more for the loan of money than it is really worth, and more than the law allows. Rule 8. Uncharitable or unprofitable conversation ; particularly speaking evil of magistrates or of ministers. Bible. — Let all clamor and evil speaking be put away from you, with all malice. Eph. 4: 31. Every idle word that men speak, they shall give account thereof in the clay of judgment. Matt. 12: 36. Let no corrupt com- munication proceed out of your mouth. Eph. 4: 29. Put them in mind to be subject to principalities and powers, to obey magistrates .... to speak evil of no man. Tit. 3: 1-2. Rule 9. Doing to others as we would not they should do unto us. Bible. — Therefore all things whatsoever ye would that men should do to you, do ye so to them : for this is the law and prophets. Matt. 7 : 12. Rule 10. Doing what we know is not for the glory of God ; as the putting on gold and costly apparel. Bible. — Whose adorning, let it not be that' outward adorning of plaiting the hair, and of wearing of gold or of putting on of apparel. 1 Peter 3 : 3. 1 will .... that women adorn themselves in modest apparel .... not with broidered hair, or gold, or pearls, or costly array. 1 Tim. 2 : 8. Note. — The prohibition relates to needless extravagance in dress, and useless and showy ornaments. Rule 11. Taking such diversions as cannot be used in the name of the Lord. Bible. — Wherefore come out from among them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you and will be a Father unto you and ye shall be my sons and daughters. 2 Cor. 6 : 17. Be ye not conformed to this world. Pom. 12: 2. Know ye not that the friendship of the world is enmity with God. James 4 : 4. Note. — "Diversions" include those popular amuse- ments, such as dancing, theatres, circuses, &c, which divert or tarn the heart away from God to be f actuated by worldly things. Our Bishops explain the above rule as forbidding in- dulgence in the modern dance, and attending circuses and theatres. 50 Ttie Methodist Armor. Rule 12. The singing those songs or reading those books which do not tend to the knowledge or love of God. Bible. — Be not deceived ; evil communications corrupt good manners. 1 Cor. 15 : 33. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord: Ephess. 5 : 19. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord. Phil. 3 : 8. Rale 13. Softness and needless self-indulgence. Bible. — Then said Jesus unto his disciples. If any man will come after me, let him deny himself, and takefup his cross and follow me. Matt. 1G : 24. Rule 14. Laying up treasure upon earth. Bible. — Lay not up for yourselves treasures upon earth where moth and rust doth corrupt, and where thieves break through and steal : But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt and where thieves do not break through nor steal. For where your treasure is there will your heart be also. Matt. 6 : 19-21. Rule 15. Borrowing without a prohahi.Iify of paying; or taking up goods without a prohahiiity of paying for them, Bible. — The wicked borroweth, and payeth not again. Psa. 37: 21. Render unto all their dues. Rom. 13 : 7. Owe no man any tiling. Provide things honest in the sight of all men. Rom. 12 : 17. Good Offices and Works to be done. It is expected of all who continue in these Societies that they should continue to evidence their desire of salvation : Rule 16. By doing good, (1) by being in every kind merciful after their power, as they have opportunity; (2) by doing good of every possible sort, and, as far as possible, to all men. (3), Bible. — (1) Trust in the Lord, and do good. Psa. 37 : 3. To do good and to communicate forget not. Ileb. 3: 16. (2) Blessed are the merciful: for they shall obtain mercy. Matt. 5 : 7. (3) To him that knoweth to do good, and doeth it not, to him it is sin. James 4 : 17. As we have opportu- nity, let us do good unto all men. Gal. 6: 10. Kule 17. To their bodies, of the ability which God giveth, by giving food to the hungry, by clothing the naked, by visiting them that are sick or in prison. General Rules with Scripture Quotations. 51 Biele. — Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world : For I was an hungered, and ye gave me meat : I was thirsty, and ye gave me drink : I was a stranger, and ye took me in : Naked, and ye clothed me : I was sick, and ye visited me : I was in prison' and ye came unto me Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Matt. 25: 31-40. Kule 18. To their souls, by instructing, reproving, or exhorting all we have any intercourse with ; trampling un- der foot that enthusiastic doctrine, that "we are not to do good unless our hearts be free to it." Bible. — Reprove, rebuke, exhort, with all long-suffering and doctrine. 2 Tim. 4: 2. Exhort one another daily. Heb. 3 : 13. Them that sin rebuke before all, that others also may fear. 1 Tim. 5 : 20. Ye are the salt of the earth and the light of the world. Matt. 5: 13-16. Rule 19. By doing good, especially to them that are of the household of faith (1) or groaning so to he, employing them preferably to others, buying one of another, helping each other in business; (2) and so much the more because tiie world will love its own, and them only (3). Bible. — (1) As we have opportunity, let us do good unto all men, espe- cially unto them who are of the household of faith. Gal. 6 : 10. (2) Be kindly affection ed one to another with brotherly love: in honor preferring one another. Distributing to the necessity of saints, given to hospitality. Rom. 12: 10-13. (3) If ye were of the world, the world would love his own. Joth. 15 : 19. Kule 20. By all possible diligence and frugality that the Gospel be not blamed. Bibee. — Not slothful in business, fervent in spirit, serving the Lore 7 . Rom. 12: 11. If a man provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel. 1 Tim. 5 : 8. Rule 21. By running with patience the race which is set before them, (1) denying themselves and taking up their cross daily, (2) subsmittiiig to bear the reproach of Christ, to be as the tilth and offecouring of the world (3) 52 The Methodist Armor. and looking that men should say all manner of evil of them falsely for the Lord's sake. (4) Bible. — (1) Seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which dotli so easily beset us, and let us run with patience the race that is set before us. Heb. 12 : 1. (2) If any man will come after me, let him deny himself and take up his cross, and follow me. Matt. 16 : 24. (3) We are made as the filth of the earth, and are offscouring of all things unto this day. 1 Cor. 4 : 13. (4) Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Matt. 5 : 11. Ordinances to be Observed. It is expected of all who desire to continue in these Societies, that they should continue to evidence their desire of salvation : Rule 22. By attending upon all the ordinances of God, such as The 'public Worship of God. Bible. — One thing have T desired of the Lord, that will I seek after ; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. Psa. 27 : 4. Not for- saking the assembling of ourselves together, as the manner of some is^ Heb. 10 : 25. Rule 23. The ministry of the Word, either read or expounded. Bible. — Christ instituted the ministry and said: "Go ye therefore, and teach all nations : teaching them to observe all things whatsoever 1 have commanded you, and lo, I am with you always, even unto the end of the world. Matt. 28 : 18-20. So then faith cometh by hearing, and bearing by the Word of God. Horn. 10: 14. But whoso looketh into the perfect law c f liberty, and continueth therein, he being not a forgetful hearer, but a doer of the Word, this man shall be blessed in his deed. James 1 : 25. Rule 24. The Supper of the Lord. Bible. — And He took bread, and gave thanks, and brake it and gave unto them, saying, This is my body which is given for you : this do in re- membrance of me. Likewise also the cup after Supper, This cup is the New Testament in my blood, which is shed for you. Luke 22 : 19-20. Rule 25. Family (1) and private prayer. (2) Bible. — (1) As Cor me and my house, we will serve the Lord. Josh. 21 : Prominent Doctrines of Methodism. 53 15. Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name. Jer. 10 : 25. (2) When thou prayest, enter into thy closet, and when thou has shut thy door, pray to thy Father who is in secret ; and thy Father, who seest in secret, shall reward thee openly. Matt. 6 : 6. Rule 2G. Searching the Scriptures. Bible. — I will meditate in thy precepts, and have respect unto thy ways. I will delight myself in thy statutes : I will not forget thy word. Psa. 119 : 15. Search the Scriptures ; for in them ye think ye have eternal life : and they are they which testify of me. John 5 : 39. Kule 27. Fasting, or abstinence. Bible. — When ye fast, be not as the hypocrites, of a sad countenance : but thou, when thou fastest, anoint thine head, and wash thy face ; that thou appear not unto men to fast, but unto thy Father, who is in secret. Matt. 6 : 16-18. These are the General "Rules of our societies; all of which we are taught of "God to observe, even in his written word, which is the only rule, ana the sufficient rule, both of our faith and practice. And all these we know his Spirit writes on truly awakened hearts. If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul as they who must irive an account,. We will admonish him of the error of his ways. We will bear with him for a season. But if then lie repent not, he hath no more place amomr us. We have delivered our own souls. CHAPTER V. PROMINENT DOCTRINES OF METHODISM. I. Universal Redemption. Methodism teaches that the atonement ot Christ is uni- versal in its extent — that it is broad enough to cover all the sins of all the children of Adam from the beginning to the end of time. It teaches that the sacrifice of Christ derived 54 The METHODrsT Armor. infinite value from the Divinity of His person, and is there* fore intrinsically sufficient to expiate the sins of the whole. human race, and was really -so intended. This is Arminianism. Calvinism teaches that, "Christ died exclusively for the elect, and purchased redemption for them alone, and in no sense did He die for the rest of the race." "That the atonement ot Christ is specific and limited* that it is neither universal nor indefinite, but restricted to the elect alone." According to Calvinism, ;he salvation or the non- salvation of each human being, depends absolutely and solely on the eternal, irresistible, decree of God, made "without any foresight of faith or good works in the creature, as conditions or causes moving Him thereto." According to this system, God has elected to eternal life, a certain, definite, unalterable number; and passed the rest of man- kind by unredeemed to perish in their sins. Hence, it teaches a partial atonement, irresistible grace, and final perseverance as flowing out from the decrees. Arminianism teaches that 4 *Christ died for all men," for "the whole world," and that the salvation or non-sal vation depends, not on an arbitrary decree, but upon the willingness or un^ willingness of each man to comply with the Gospel condi- tions of salvation. I. That Jesus Christ died for all men is clearly and expressly taught in the following Scriptures : Proofs. — That He, by the grace of God should taste death for every man. Heb. 2 : 9. He is the propitiation for sins : and not for ours only but also for the sins of the whole world. 2 Cor. 5 : 15. The grace of God that bringeth salvation to all men hath appeared. Titus 2 : 11. God so loved the world, that He gave His only Begotten Son, that whosoever believeth in Him should not perish but have everlasting life. John 3: 16. That was the true Light, which lighteth every man that cometh into the world. John 1 : 9* God our Saviour .... will have all men to be saved 1 Tim. 2 : 3. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead. Prominent Doctrines of Methodism. 55 Notes. 1. If Christ died for nil men, then are all placed in a salvable condition. The sins of ever}' man are atoned for, a. pardon tor every man is purchased, and every man is welcome to the favor of God and everlasting lite. It fol- lows that a decree of reprobation, absolutely predestinating any human being to eternal damnation, is impossible. In harmony with the doctrine that Christ died for all men, the duty to believe in him as a Saviour is enjoined upon all. Proof. — He that believeth shall be saved, but he that beiieveth not shall be damned. Mark 16 : 16. He that believeth is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. John 3:8. 2. In harmony with the scheme of universal redemp- tion, Gospel ministers are authorized to preach free salva> tion to all men. Proof. — Go ye into all the world, and preach the Gosj)el to every creature. Mark 16 : 15. And the Spirit and the bride say, come. And let him that heareth say, come ; And let him that is athirst come, And whoso- ever will, let him take the water of life freely. Eev. 22 : 17. Come unto me, all ye that labor and are heavy laden, and I will give you rest ; and him that cometh unto me, I will in no w r ise cast out. Matt. 11 : 28. 3. In accord with this doctrine, are many precious promises and tender expostulations. Proof. — Come now, and let us reason together, saith the Lord, though your sins be as scarlet, they shall be white as snow ; though they be red like crimson, they shall be as wool. Isa. 1 : 18. 4. Then again, men are constantly charged with the blame of their own ruin. "For I have no pleasure in the death of him that dieth, saith the Lord God, wherefore turn ye, and live." Ezek. 18: 32. We might quote every chap- ter in the prophets to show that the Israelites were blamed as the cause of their own ruin. But it is needless to en- large. The whole Bible testifies that men are truly the authors of their own destruction. God often complains 5G The Methodtst Armor. » that he lias striven to save men, but they would not let him. "O Jerusalem, Jerusalem how often I would have gathered thee, as a her, doth, her brood under her wings, but ye would not ." Matt. 23: 37. He ''will have all men to be saved, and to come unto the knowledge of the truth/' 1 Tim. 11 . 4. 5. Furthermore, the argument from reason is as definite and conclusive. Does not every mairs own conscience tell him that he is the author of his own sins, and consequently of the punishment flowing from them ? Does not con- science accuse us, holding that we alone are to blame for them ? Thus the testimony of conscience sustains the Arminian doctrine. Yet Calvinism teaches that God "for the sake of his own glory" created man to be lost — created pain and stamped it with immortality — that "God did create a race, large portions of whom, not. being elected, would go on to eternal punishment, suffering forever and ever hopelessly — all "fo p his own glory." Can thero be any glory in creating and dooming millions of the human lace to perdition just for the sake of seeing them suffer? Is there "glory" in a government over this universe in which there is suffering without any other end than suffer- ing? Can there be any better definition of Satanic malig- nity given than that it is a voluntary creation of suffering merely for the sake of suffering? Finally, the salvation of every human being is possible, or it is not possible. If it is possible, then the possibility is based on the universality of the atonement, lor none can be save the boundless blue sky of Christ's love bends over the human race, beaming with the stars of promise and hope. As there is room in the broad ocean for all the ships of the world to float and never Crowd each other, so there is ample room in the kingdom of Christ for all men. As all the armies of the world can wash, bathe, and cleanse them- selves in the ocean, so in the red