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THE ECCLESIASTICAL 
 
 ' i 
 
 'A 
 
 POLITY OF METHODISM 
 Defenbeir; 
 
 A REFUTATION OF CERTAIN OBJECTIONS TO 
 THE SYSTEM OF ITINERANCY 
 
 IN 
 
 THE METHODIST EPISCOPAL CHURCH, 
 BY F HODGSON, D.D. 
 
 From whom the whole body fitly joined together and com- 
 pacted by that which every joint supplieth, according to the 
 effectual working in the measu.e of every part, maketh increase 
 of the body unto the edifying of itself in love. — Ephesians iv, 16. 
 
 PUBLISHED BY CAELTON & PHILLIPS, 
 
 200 MULBERRY-STREET. 
 
 1853, 
 
2, r? 
 
 6 «« 
 
 Entered, according to Act of Congress, in the year 1848, by 
 
 LANE & SCOTT. 
 
 in the Clerk’s Office of the District Court of the Southern 
 District of New-York. 
 
i 3 8 
 
 PREFACE. 
 
 The contents of this little volume were first 
 ^-^blished in a series of numbers in a weekly 
 religious periodical. 
 
 They are offered to the public in this form, in 
 ^ compliance with a request of the Philadelphia 
 5 Annual Conference, held in April, 1847. The 
 5 author deemed the thoughts here recorded of 
 some importance, or he would not have employ- 
 ed his time in writing them ; but he was greatly 
 3 surprised by the reading and passage of the 
 following resolution : — 
 
 ^ “ Resolved, That brother Francis Hodgson 
 
 ^ be respectfully requested to prepare for publi- 
 ^ cation, in book form, certain articles which re- 
 /^y^cently appeared from his pen, under the title of 
 The Ecclesiastical Polity of Methodism 
 DEFENDED, and that we recommend them to the 
 publishers in New- York, to be issued in cheap 
 style, for general circulation.” 
 
 This estimation was favorable beyond his 
 most sanguine hopes. 
 
 1 
 
 I -yp. 
 
4 
 
 PREFACE. 
 
 Some may be ready to ask, Why write and 
 publish another book, at this time, in defense 
 of the economy of Methodism ? Have we not 
 within a few months been favored with the 
 works of Stevens and Porter on the same sub- 
 ject? It is due, perhaps, to the Philadelphia 
 Conference to say, that, when the above reso- 
 lution was passed, these excellent works were 
 not yet published ; whereas the articles which it 
 recommends to be published had been issued 
 for more than a year, the first appearing on the 
 27th of December, 1845. 
 
 At this time a great many minds, of various 
 degrees of cultivation and power, are engaged 
 in the investigation of social institutions, poli- 
 tical and ecclesiastical. This may be produc- 
 tive of much good. For, although forms of 
 government may not be of primary importance, 
 they may greatly promote or obstruct the hap- 
 piness of society. A well-constituted ecclesi- 
 astical government is a mighty engine by which 
 the moral power of the church is advantageously 
 and effectively applied, and even augmented. 
 All this inquiry, this agitation, this shaking of 
 systems, may be prelusive to that more perfect 
 state of society in which those things only will 
 remain which cannot be shaken. 
 
CONTENTS. 
 
 CHAPTER L 
 
 Opposition to Methodism — Object of the author — 
 Itinerancy objected to — Comparison instituted — ^Dif- 
 ficulties attendant upon the election of pastors by 
 churches or congregations Page 9 
 
 CHAPTER II. 
 
 Difficulties subsequent to election — Calls may he re- 
 jected — A minister when settled may not suit — A 
 church may he able to retain a fhvorite minister hut 
 
 a short time 17 
 
 CHAPTER III. 
 
 Further difficulties — Elections liable to be annulled — 
 Authorities 22 
 
 CHAPTER IV. 
 
 Manner of entering the ministry, and of appointment to 
 pastoral charge, in the M. E. Church : in the Congre- 
 gational and Presbyterian churches — The difference 
 estimated 31 
 
 CHAPTER V. 
 
 Superiority of Metl^odism — Pastors obtained without 
 loss qf time 40 
 
6 
 
 CONTENTS. 
 
 CHAPTER VI. 
 
 Our system avoids dangerous excitements — Liabilities 
 of the opposite plan Page 43 
 
 CHAPTER VII. 
 
 Frequent changes not peculiar to Methodism — Advan- 
 tages of the itinerant system in respect to change — 
 How to effect the removal of an unacceptable min- 
 ister .... 50 
 
 CHAPTER VIII. 
 
 The starvation plan-— Cautionary measures recommend- 
 ed — Adverse consequences of changes — Alienation 
 of brethren— Division . 57 
 
 CHAPTER IX. 
 
 Reputation of the ministry injured — Temporal embar- 
 rassments resulting — Personal degradation submitted 
 
 to . 62 
 
 CHAPTER X. 
 
 Same subject continued 71 
 
 * CHAPTER XI. 
 
 Superiority of Methodism further illustrated — Provides 
 for a more effective employment of ministerial talent 
 — Auspicious influence upon young men — Retains 
 old men longer in effective service 76 
 
CONTENTS. 
 
 7 
 
 CHAPTEK Xn. 
 
 Our system equalizes more than any other the labors 
 and support of the ministry — Distributes more equally 
 the gifts of the ministry — Opens a wider field of use- 
 fulness Page 81 
 
 CHAPTER XIIL 
 
 Our system carries the gospel and its ordinances^ where 
 they could not be carried upon any other plan— Affect- 
 ing picture of moral desolations incident to the oppo- 
 site scheme — These avoided by Methodism — Keeps 
 churches supplied, and ministers employed . . 86 
 
 CHAPTER XIV. 
 
 Additional objections considered — The Methodist itine- 
 rant ministry shown to be permanent — Favorable to 
 the diffusion of religious knowledge and to growth in 
 piety 95 
 
 CHAPTER XV. 
 
 Our system provides suitably for the universal fondness 
 for novelty — Probable result of systematic and judi- 
 cious change of pastors in other denominations — 
 Affords ample opportunity for giving varied instruc- 
 tion 101 
 
 CHAPTER XVI. 
 
 Our system not unfavorable to study and pulpit prepara- 
 tion — Opinion of Rev. Dr. Baird — Practice of Presi- 
 dent Davies — ^Provides adequate security against false 
 
8 
 
 CONTENTS. 
 
 teachers — Does not deprive the churches of resident 
 pastors and teachers — Past usefulness — Adapted to a 
 crowded, as well as a sparse, population . Page 107 
 
 CHAPTER XVIL 
 
 Unfounded comparison between Congregational and 
 Presbyterian evangelists and missionaries, and the 
 itinerant ministers of the M. E. Church — Condo ad 
 Clerum of Rev. A. Newton — The operations of evan- 
 
 gelists and missionaries incongruous with the interests 
 of a settled ministry 118 
 
 CHAPTER XVIII. 
 
 Methodism does not deprive its churches of any right by 
 its mode of supplying them with pastors . . . 126 
 
THE 
 
 POLITY OF METHODISM DEFENDED. 
 
 CHAPTER L 
 
 Opposition to Methodism — Object of the author — 
 Itinerancy objected to — Comparison instituted — ^Dif- 
 ficulties attendant upon the election of pastors by 
 churches or congregations. 
 
 The ecclesiastical polity of Methodism is 
 frequently assailed by both ministers and 
 laymen of the several leading religious 
 denominations. It is represented as de- 
 grading to our membership in general, and 
 our ministry in particular, requiring of 
 them a very servile submission to authority ; 
 as dangerous to the civil institutions of the 
 country ; and as anti-republican, aristocrati- 
 cal, despotic, and unscriptural. These repre- 
 sentations are made in conversation, tracts, 
 pamphlets, periodicals, and in books, some 
 of which are written for the purpose, mainly, 
 of recommending the polity of the respect- 
 
10 POLITY OF METHODISM. 
 
 ive denominations to which the writers 
 belong; others for the professed purpose of 
 enlightening the public in respect to the 
 evils and absurdities of Methodism. 
 
 Now if we believe that our system of 
 church government is Scriptural and ration- 
 al ; and if we prefer it because we conceive 
 it to be better adapted than any other to 
 the great purpose for which Christ esta- 
 blished his church upon earth ; can we, by 
 our silence, suffer it to become the object 
 of suspicion and dislike, without serious 
 neglect of duty toward God and our fellow- 
 beings ? 
 
 I do not call in question the right of any 
 to examine our system, or to condemn it, 
 publicly or privately, if, in their judgment, 
 it deserve sucb condemnation. I claim 
 only, that we, who view it in a different 
 light, may be under a solemn obligation to 
 defend it. I, for one, shall endeavor so to 
 do. 
 
 I shall take up, first, the manner in 
 which our system distributes ministerial 
 labor, or, in other words, our itinerant 
 ministry. 
 
POLITY OF METHODISM. 11 
 
 The grand central arrangement in the 
 economy of Methodism— that which exerts 
 a modifying influence on all the other parts 
 of the system — is its itinerating missionary 
 ministry. 
 
 As it is not my object to eulogize, but 
 merely to defend, I shall proceed at once 
 to an examination of the objections which 
 are urged against it. 
 
 The most frequent, and perhaps the 
 most popular, objection is, that it does not 
 allow the churches to choose their own 
 pastors ; and that, when they are accident- 
 ally or providentially suited, they are not 
 allowed to retain the object of their prefer- 
 ence. 
 
 That our usages, in this respect, are dif- 
 ferent from those of many other denomi- 
 nations is admitted. Were our ministers 
 and churches allowed to enter into mutual 
 contracts, as theirs do, our itinerancy could 
 not exist. This, I think, must be obvious 
 to any one who will give the subject a 
 moment’s consideration. We should fall, 
 inevitably, into the plan of a settled minis- 
 try. Nor is it wonderful that particular 
 
12 POLITY OF METHODISM. 
 
 churches among us should sometimes be 
 subject to the pastoral charge of ministers 
 who do not suit them in every particular. 
 This difficulty is peculiar to no system. 
 Our brethren who object, need not be 
 astonished to find^ that we have diligently 
 inquired how far we should be likely to 
 avoid it, by adopting their plan. I pur- 
 pose to institute a comparison between 
 our system and that by which particular 
 churches elect their pastors, and settle 
 them for life, or for a long or an indefinite 
 period. 
 
 Can those churches always procure the 
 ministers whom they prefer above all 
 others ? Whatsoever diversities of cha- 
 racter and condition may characterize 
 churches, they are all alike in some re- 
 spects ; they all desire the services of 
 those whom they deem able ministers. 
 Suppose, then, that a church is without a 
 pastor. The leading men begin to consult 
 with each other. A meeting must be 
 called. An election must lake place. 
 The Rev. John Angell James, a very po- 
 pular and useful Independent minister of 
 
POLITY OF METHODISM. 
 
 13 
 
 Birmingham, in England, in a work en- 
 titled “ The Church Member’s Guide,” 
 which has been republished in this country 
 under the editorial supervision of the Rev. 
 
 J. O. Choules, an eminent Baptist minister, ^ 
 and with an Introduction by the Rev. 
 Hubbard Winslow, pastor of the Bow- 
 doin-street Church, Boston,” recommends, 
 that “ a committee, composed of the dea- 
 cons, or of the deacons and a few of the 
 most judicious members, should be ap- 
 pointed to procure supplies, and look out 
 for candidates.” Page 168. 
 
 And now the church’s difficulties com- 
 mence. They must select a minister and 
 determine upon the amount of salary to 
 be offered, and it is by no means certain 
 that the electors will at once agree in re- 
 ference to either. If the pastorate be a 
 desirable one, it is likely that a number of 
 candidates will display their capabilities 
 before them, and each secure ardent sup- 
 porters. But it is important, if not indis- 
 pensable, that the election should be nearly, 
 if not quite, unanimous. The reasons are 
 obvious. No judicious minister will con- 
 
14 POLITY OF METHODISM. 
 
 sent to place himself in the relations con- 
 templated, when a considerable number 
 were in the minority at his election. His 
 happiness and usefulness would be greatly 
 hazarded by the step. This is also a mat- 
 ter in which the peace of the church is 
 deeply involved. Mr. James, in his re- 
 marks on the election of a pastor, says, It 
 would be well for every church to have a 
 standing rule, that no pastor should be 
 chosen but by two-thirds, or three-fourths, 
 of the members present.’’ The forni of 
 government of the Presbyterian Church, 
 in the United States of America, provides, 
 that “ when the votes are taken, if it ap- 
 pear that a large majority of the people 
 are averse from the candidate who has 
 a majority of votes, and cannot be in- 
 duced to concur in the call, the presid- 
 ing minister shall endeavor to dissuade 
 the congregation from prosecuting it 
 further.” 
 
 The difficulties of election are often in- 
 creased by the existence of parties in the 
 church, dividing on questions of theology 
 or reform. There are old school and new 
 
POLITY OP METHODISM. 15 
 
 school. There are abolitionists and co- 
 lonizalionists. There are high church and 
 low church. Each party is bent upon se- 
 curBiig such a man as they may deem to 
 be of the right stamp. The majority of 
 electors often consists of inexperienced 
 young men. These may urge their choice 
 against the older and more judicious mem- 
 bers. Mr. James finds it necessary to give 
 the following caution : Especial defer- 
 
 ence should be paid by the younger and 
 inexperienced members of the church to 
 the opinions of their senior and more ex- 
 perienced brethren. The sentiments of 
 the deacons, and those individuals who 
 have grown gray in the service of the 
 Lord and the church, should be received 
 with great attention, and have great weight. 
 A youth of seventeen is a very incompe- 
 tent judge of ministerial qualifications, 
 compared with a venerable father of 
 seventy. That haughty spirit which leads 
 a young person, or a novice, to say, ‘ I 
 have a vote as well as the oldest and 
 richest, and have as much right to be heard 
 and consulted as they,’ is not the spirit of 
 
16 POLITY OF METHODISM. 
 
 the gospel, but of turbulence and faction. 
 How much more amiable and lovely is 
 such a declaration as the following : ^ I, 
 young and inexperienced, am a very in- 
 adequate judge of the suitableness of a 
 minister for this situation, and therefore 
 should be pretty much guided in my opi- 
 nion by. the opinion of others, older and 
 wiser than myself.’ ” Page 170. 
 
 Sometimes men of wealth and influence 
 set themselves against the wishes of the 
 people. Mr. James remarks, that ‘‘ there 
 are in many churches individuals whose 
 circumstances must necessarily give pecu- 
 liar weight to their opinions.” He cautions 
 such persons against assuming the office 
 of dictators.” He also says : ‘‘ Democra- 
 cies are as liable to the control of a few 
 leading individuals, probably more so, than 
 any other system ; but then these indivi- 
 duals should act, by causing the people to 
 act for them.” He pronounces an attempt 
 to exert their influence, in opposition to 
 the wdshes of the people, ‘‘a most irra- 
 tional, unscriptural assumption of power.” 
 Page 172. 
 
POLITY OF METHODISM. 17 
 
 These are some of the diflSiculties in the 
 way of a unanimous or satisfactory elec- 
 tion. 
 
 CHAPTER II. 
 
 Difficulties subsequent to election — Calls may be re- 
 jected — A minister when settled may not suit — A 
 church may be able to retain a favorite minister but 
 a short time. 
 
 In the preceding chapter a comparison is 
 instituted between the manner of supply- 
 ing churches with pastors and teachers, 
 observed by the M. E. Church, and the 
 plan of particular churches electing their 
 pastors ; and some of the difficulties which 
 stand in the way of a satisfactory election 
 are brought into view. 
 
 Let us now suppose the election to have 
 taken place with a good degree of har- 
 mony. Suppose the choice to be even 
 unanimous. A call is made out, and, in 
 due form, sent to the person elected. Does 
 he come ? He may, or may not. Perhaps 
 he has been a candidate, but he cannot 
 accept the offered salary, and so rejects the 
 2 
 
18 POLITY OP METHODISM. 
 
 call. Perhaps none of the candidates have 
 secured the choice of the electors. An able 
 minister is called from some other church, 
 but he declines the overture. There may 
 be a long succession of these repulses. 
 Churches are often obliged to moderate 
 greatly their demands in reference to minis- 
 terial abilities. But no sooner do they come 
 down to a lower grade of qualifications, 
 than their unanimity ceases. 
 
 And when a minister has been obtained, 
 is it certain that the church will be satis- 
 fied ? May not these difficulties very soon 
 recur ? Congregations are not unfrequent- 
 ly captivated by a few dashing sermons, 
 and find out, in a short time after the set- 
 tlement, that their new minister is incom- 
 petent to the task he has assumed. A 
 speedy dismission ensues. In some in- 
 stances churches are imposed upon by 
 injudicious and interested recommenda- 
 tions. Mr. James has the following passage 
 on this subject : “ Let ministers to whom 
 applications are made by a destitute church, 
 to recommend them a candidate, beware 
 of suffering themselves to mention the 
 
POLITY OP METHODISM. 19 
 
 name of any individual, whom, in their 
 conscientious opinion, they do not think to 
 be suitable. To recommend any person 
 out of mere pity, because he is destitute 
 of a situation ; or out of natural affection 
 or friendship, because he happens to be a 
 relative or acquaintance; without regard to 
 his character, general qualifications, or 
 suitableness for the situation in question, 
 is a most criminal act, and deserves the 
 severest reprobation : it is an act of the 
 most guilty treachery toward, not an indi- 
 vidual, but a community ; not in reference 
 to temporal interests, but to spiritual and 
 eternal ones. In some cases unsuitable 
 recommendations are given from a love 
 of patronage ; in others, from an excess of 
 good nature : but from whatever cause they 
 proceed, the mischief they do is incalcu- 
 lable.'' Page 168. 
 
 Whatever may be the causes, certain it 
 is, that, in many instances, ministers are 
 scarcely settled before the subject of their 
 dismission is agitated. 
 
 But let us try a more favorable suppo- 
 sition in regard to the capabilities of the 
 
20 POLITY OF METHODISM. 
 
 new incumbent. The church has suc- 
 ceeded in obtaining a young man of very 
 superior qualifications ; are they sure of re- 
 taining him ? It frequently happens that 
 after a church has been destitute for a long 
 time, and has gone to great expense of 
 pains and money to secure the pastoral 
 services of some favorite, he is settled but 
 a short time before a call comes from some 
 other church. He accepts it; and while 
 there may be joy on the one hand, there 
 are mortification and heart-burnings on the 
 other. The deserved encomiums which 
 were bestowed upon him, for the purpose 
 of increasing his popularity and usefulness, 
 among those who, it was supposed, would 
 be long favored with his ministrations, 
 were the means of attracting toward him 
 the attention of some richer and more in- 
 fluential congregation, and have resulted 
 in his removal. 
 
 Large and wealthy city congregations 
 have very great advantages over others, on 
 the electing plan, as they can call and se- 
 cure the ablest men, from all parts of the 
 land, and retain them as long as it may 
 
POLITY OF METHODISM. 21 
 
 seem desirable ; inasmuch as they cannot 
 be called away to places offering either a 
 better support or wider fields of usefulness. 
 
 The foregoing argument has proceeded 
 upon the supposition that the prerogative 
 of choosing and settling pastors is in the 
 hands of a majority of the whole member- 
 ship of the churches respectively. What 
 if it should appear, on inquiry, that this is 
 not the case ? It must be kept in mind 
 that most, if not all, of the churches which 
 elect their pastors, exclude females from 
 the privilege of voting ; and yet, in many 
 cases, this sex constitutes a majority, or 
 two-thirds, of the church. It also often 
 occurs, that the female portion of the church 
 embodies the greater amount of piety, 
 intelligence, wealth, and influence ; so 
 that the pastor, after all, may be elected 
 by the smaller part of the church, and that 
 part, it may be, the least competent to 
 judge of his qualifications. 
 
22 
 
 POLITY OF METHODISM. 
 
 CHAPTER III. 
 
 Further difficulties — Elections liable to be annulled — 
 Authorities. 
 
 *• 
 
 Having thus adverted to some of the dif- 
 ficulties which embarrass those churches 
 which elect their pastors, in relation to 
 both choosing' and retaining^ I further re- 
 mark, that, in New-England Congrega- 
 tionalism, there is a power outside of the 
 church by which the election of the church 
 may be wholly defeated. 
 
 The Rev. E. R. Tyler of New- Haven, 
 Connecticut, in a work recently published, 
 entitled, “ Congregational Catechism,” asks 
 the question, “ In what manner are men 
 raised to the office of pastor in Congrega- 
 tional churches ?” He answers, By the 
 free election of the brethren, and a solemn 
 induction into office.’' He then goes on 
 to describe the process as follows : ‘‘ The 
 brethren of the church, having first fixed 
 their eyes upon a candidate for the pastoral 
 office over them, and sought the divine 
 guidance in a matter of so great import- 
 
POLITY OF METHODISM. 
 
 23 
 
 ance, by fasting and prayer, make the 
 election ; and if the ecclesiastical society 
 concur in their choice, and the pastor elect 
 accepts the appointment, a council of 
 neighboring churches is called, by whose 
 aid he is ordained, or solemnly inducted 
 into office.'^ 
 
 The Rev. Dr. Hawes, of Hartford, Con- 
 necticut, in his “ Tribute to the Memory 
 of the Pilgrims,” remarking on the prin- 
 ciples of the Congregational churches of 
 New-England, says: There is another 
 
 feature in our ecclesiastical polity which 
 I must not pass unnoticed. It relates to 
 the manner in which the independence 
 and purity of the churches are secured, in 
 consistency with the rights and privileges 
 of the congregation. These two bodies 
 are in some respects united and one, but 
 in others are distinct independent cor- 
 porations. In the call and settlement of a 
 minister, which is the great business they 
 have to transact together, each exerts a 
 separate and uncontrolled agency. And 
 yet the concurrence of each is indispensa- 
 ble to the validity of their respective acts. 
 
24 POLITY OF METHODISM. 
 
 The cl'urch has no power to place a min- 
 ister over the congregation, nor has the 
 congregation any power to place a minister 
 over the church. In effecting the settle- 
 ment of a pastor, the concurrent voice 
 of the church and society is essential.’^ 
 Page 58. 
 
 Here, then, is a corporation distinct from 
 the church, and capable of exerting a sepa- 
 rate agency, without the concurrence of 
 which the church cannot elect and settle a 
 pastor, no matter if unanimous in its 
 choice. The church, we are told, has no 
 power to place a pastor over the congre- 
 gation, and, of consequence, it has no 
 power to place a pastor over itself. If the 
 ecclesiastical society cannot place a pastor 
 over the church, it can withhold its concur 
 rence, and so compel the church to elect 
 whom it chooses, or go without a pastor. 
 And this is the boasted ‘‘ free election of 
 the brethren !’’ And, mark ! this power 
 of defeating the church is in the hands of 
 irreligious men. They do not belong to 
 the church. The members of the church 
 and the members of this corporation act 
 
POLITY OF METHODISM. 25 
 
 separately in this matter. No particular 
 moral qualifications are requisite to entitle 
 any one to membership in this society, 
 except, perhaps, a willingness to support 
 public worship. They may make those 
 high spiritual qualifications which engage 
 the preference of the church, the very rea- 
 son for refusing their concurrence. And, 
 still further, this society, distinct from the 
 church, owns all the church property ; de- 
 termines what amount of salary shall be 
 offered to the candidate on condition of his 
 accepting the call; and is the party re- 
 sponsible in law for the raising and the 
 payment of the salary : (see Dr. Baird’s 
 Religion in America, vol. ii, page 227 :) so 
 that the church sustains a very subordinate 
 and dependent part in this important 
 business. 
 
 It would seem to have been, if it is not 
 now, a disputed question among our Con- 
 gregational brethren, whether the church 
 should have precedence of the society, in 
 the election of a pastor, or the society the 
 precedence of the church. Professor Up- 
 ham, in his Ratio Disciplinse, argues this 
 
26 POLITY OF METHODISM. 
 
 point, and thus concludes against allowing 
 parishes, or ecclesiastical societies, the pre- 
 cedence: The evil consequences alluded 
 
 to undoubtedly are, the introduction, in a 
 short time, of a corrupt ministry ; the sub- 
 sequent corruption of the churches ; and, 
 in this way, the ultimate ruin of both. That 
 such consequences would follow is ob- 
 vious, when we remember the depravity 
 of the human heart, and when we take into 
 the account that multitudes are fond of 
 having moral teachers, whose practice at 
 least is as wanting in strictness and purity 
 as their own.’’ 
 
 But, if it would be so dangerous for the 
 society to take the lead in the settlement 
 of a pastor, can it be safe for them to have 
 the power that is accorded to them ? 
 
 Whatever disadvantages the Methodist 
 churches may be subject to, they are not 
 liable to having their pastors chosen and 
 forced upon them by irreligious men — 
 men who are not even church members. 
 
 Nor is this the only restriction to which 
 Congregational churches are subject in 
 the selection of their pastors. The Rev. 
 
POLITY OF METHODISM. 27 
 
 Dr. Bacon, of New-Haven, in his Church 
 Manual, says, that “ a church, after having 
 elected its pastor, is ordinarily bound to 
 call on the neighboring churches to come 
 together, by their pastors and messengers, 
 thal they may advise and assist in his so- 
 lemn inauguration when the council 
 thus convened looks into the preliminary 
 proceedings, to be informed respecting the 
 regularity and harmony of the election, 
 and the terms on which the office has been 
 offered by the church, and accepted by the 
 candidate and “ proceeds to examine the 
 person set before them as the pastor elect, 
 that they may be satisfied respecting his 
 knowledge, his ability for the work, and his 
 piety,'’ and pass, and put on record, their 
 solemn judgment respecting his fitness for 
 the office to which the church has called 
 him ; and^ if they find him fit^ set him apart 
 to the responsibililies and labors of that 
 office, by prayer and the laying on of 
 hands.” We are told that “ all this is not 
 because a church has not a right to choose 
 its officers, or even in particular cases to 
 induct them into office; but because a 
 
28 POLITY OF METHODISM. 
 
 church is bound, by the law of Christian 
 love, to ask the advice and aid of sister 
 churches in matters of great and common 
 interest.’’ He adds : “ So in regard to the 
 dismission of a pastor from his official re- 
 lation to the church. A pastor has a right 
 to resign his office, and the church has 
 power to accept his resignation ; and the 
 parties may declare the relation dissolved, 
 and it is dissolved ; without any consulta- 
 tion of the neighboring churches at all. 
 Nor do we call in question the power of 
 the church to do all this, when we say that 
 it ought to have called in other churches to 
 advise and aid in such a transaction. The 
 thing may be done, and done effectually, 
 and nothing wanting to its validity, when 
 yet it is not done properly, or with de- 
 corum. A thing may be done which is 
 not done decently and in order ; and a de- 
 cent respect for the feelings and interests 
 of sister churches, a moderate share of the 
 spirit of Christian courtesy, will constrain 
 any church, of moderate intelligence, to do 
 such a thing decently and in order, by 
 calling a council of the sister churches, 
 
POLITY OF METHODISM. 
 
 29 
 
 when the preliminaries have been ar- 
 ranged, and saying to them, thus we have 
 done, and thus we propose to do, and 
 now we ask your judgment and approval.’’ 
 Page 138. 
 
 Now although our Congregational bre- 
 thren assert, in theory, the right of the 
 churches to choose, ordain, and dismiss, 
 their pastors ; and that the interference of 
 councils is merely advisory ; it is practically 
 a serious thing with them not to take ad- 
 vice. The churches that decline it, not 
 only subject themselves to being considered 
 as destitute of a decent respect for the feel- 
 ings and interests of sister churches, and 
 a moderate share of intelligence but also 
 expose themselves to the disadvantage of 
 an exclusion from ecclesiastical fellowship 
 with sister churches. And as to the ab- 
 stract right to act disorderly and indecently, 
 and “ to violate the great principle of the 
 communion of the churches,” what is it 
 worth ? Does any ecclesiastical system de- 
 serve praise for conceding such a right ? 
 
 The Presbyterian Church likewise im- 
 poses restraints on the power of particular 
 
30 POLITY OF METHODISM. 
 
 churches to choose and settle their pastors. 
 The constitution requires that, when an 
 election has taken place, and a call been 
 drawn up in due form, ‘‘ the call, thus pre- 
 pared, shall be presented to the presbytery 
 under whose care the person called shall 
 be ; that, if the presbytery think it expedient 
 to present the call to him, it may be ac- 
 cordingly presented : and no minister or 
 candidate shall receive a call but through 
 the hands of the presbytery.’’ Page 337, 
 And if I am not mistaken, the Presby- 
 terian mode extends the right of suffrage, 
 beyond the members of the church, to those 
 who belong merely to the congregation. 
 If this is the case, the congregation may 
 unite with a minority qf the church to call 
 an unsuitable minister; or, at least, to de- 
 feat the choice of a majority of the church. 
 
POLITY OF METHODISM. 
 
 31 
 
 CHAPTER IV. 
 
 Manner of entering the ministry, and of appointment to 
 pastoral charge, in the M. E. Church ; in the Congre- 
 gational and Presbyterian churches — The difference 
 estimated. 
 
 In the foregoing chapter the attention of 
 the reader is directed to certain constitu- 
 tional restrictions, to which Congregational 
 and Presbyterian churches are subject, in 
 the election and settlement of pastors. 
 
 It is not difficult to imagine a good rea- 
 son for these checks and restraints. Were 
 individual ministers and particular church- 
 es at liberty to make and dissolve contracts 
 for pastoral labor and support, without any 
 supervision and interference, there would 
 be no security against the wildest specula- 
 tion and disorder. A writer in the New- 
 England Puritan, a very ably conducted 
 paper, published in Boston, by the Con- 
 gregationalists, attributes some changes to 
 movements” on the part of churches, 
 ‘‘having for their object the removal of min- 
 isters for slight and insufficient reasons.” 
 (See No. for August 19, 1841.) Another 
 
32 
 
 POLITY OF METHODISM. 
 
 writer in the same paper, in a series of el- 
 oquent articles on “ Ex-pastors,” attributes 
 changes to the love of distinction and 
 emolument’’ on the part of ministers, 
 prompting them to seek some more ele- 
 vated and lucrative post and adds, “ The 
 dismission of pastors from this cause, with 
 various disappointments as to obtaining 
 more eligible fields, has unquestionably di- 
 minished the popular veneration for the 
 ministerial office, and weakened the im- 
 pression of the sanctity of the pastoral re- 
 lation.” (See No. for July 17, 1841.) All 
 this occurs notwithstanding the obstacles 
 interposed by councils and presbyteries. 
 
 Where then is the great difference be- 
 tween the privilege of these churches and 
 ours in respect to the choice of pastors? 
 It will not do to say that our churches have 
 no voice in the choice of their pastors. 
 In the first place, no man can reach the 
 pastoral office, in our church, without pass- 
 ing several times under the review of the 
 laity. He must first be licensed to exhort. 
 This cannot be “ without the consent of 
 the leaders’ meeting, or of the class of which 
 
POLITY OF METHODISx^I. 33 
 
 he is a member, where no leaders meeting 
 is held.” Dis,^ p. 48. He must then obtain 
 license to preach as a local preacher; but, 
 in order to this, he must again be recom- 
 mended by the society of which he is a 
 member, or by a leaders’ meeting. Nor 
 is that recommendation sufficient to procure 
 him a license. It barely brings him before 
 the quarterly meeting conference, which 
 consists of laymen, with the exception of 
 the presiding elder, and preacher or preach- 
 ers of the circuit or station ; so that there 
 are generally but two, and rarely more than 
 three, ministers present, and one of these 
 the presiding officer, who seldom votes on 
 any question at issue. Next he must be 
 received into the regular itinerancy. But 
 this cannot be without the recommendation 
 of the quarterly conference. And if, with 
 us, particular churches cannot select their 
 immediate pastors, nor pastors their church- 
 es; yet the churches may represent their 
 peculiar circumstances, and petition for the 
 minister by whom they think they would 
 be well suited. And, as a general thing, 
 those who choose to petition are gratified, 
 3 
 
34 POLITY OF METHODISM. 
 
 That this is not always so, is a matter of 
 absolute necessity ; as no man can be the 
 pastor of more than one circuit or station 
 at the same lime, and applicants for the 
 services of one person may be numerous, 
 or, at least, there may be a plurality of 
 them. In other instances, the application 
 fails from considerations of expediency ; 
 such, perhaps, as would induce a council 
 or a presbytery to refuse their concurrence 
 with an election, or a minister to reject the 
 call. 
 
 It is evident from these statements, that 
 the electing system, as observed by the 
 Congregationalists and Presbyterians, has 
 very little, if any, advantage over ours in 
 reference to the liberty of choosing pastors. 
 Indeed the privilege of election, which is 
 accorded to their churches, is necessary to 
 raise them to a level with ours. For while, 
 with us, the pastoral office is reached by 
 successive steps, each of which is watched 
 over by the laity, and must be sanctioned 
 by their formally expressed will; with them 
 the laity is not consulted at all, until the 
 question comes up, which of the many 
 
POLITY OF METHODISM. S5 
 
 ministers, who have been made such in- 
 dependently of them, shall be their imme- 
 diate pastor. 
 
 A young man determines on the minis- 
 try as his vocation. He is supported by 
 his parents or his guardians, or by an edu- 
 cation society, while he seeks the education 
 required. He is then licensed by an asso- 
 ciation of ministers, if a Congregationalist, 
 or, if a Presbyterian, by the presbytery, 
 which consists chiefly of ministers, being 
 composed “ of all the ministers ; and one 
 ruling elder from each congregation, with- 
 in a certain district,’’ Con.^ 357 ; and 
 the particular churches must select their 
 pastors from the number of those so in- 
 troduced into the ministry. Deny these 
 churches the privilege of election, and they 
 would be in a pitiably helpless and de- 
 graded condition — a condition vastly infe- 
 rior to that of our churches. The laity 
 with us have spoken four times, before the 
 laity with them have spoken once. And 
 if our people see proper to do so, they can 
 speak a fifth time, but not authoritatively ; 
 they can speak by petition. They have 
 
36 POLITY OF METHODISM. 
 
 raised a class of men to the pastoral office, 
 with the understanding that particular 
 churches will not elect their immediate pas- 
 tors, nor pastors their churches; but that 
 ministerial labor will be distributed by a 
 distinct, well-defined, and responsible au- 
 thority, created for the purpose. 
 
 The advocates of the electing system 
 bring into contrast and magnify the extreme 
 points of their system and ours, overlook- 
 ing all the intervening facts which go to 
 equalize them. Because our churches do 
 not elect their ministers, they are represent- 
 ed as having no voice in the matter — as 
 being perfectly passive and powerless. 
 Because theirs do elect their ministers, they 
 would have us think that their choice is 
 wholly unembarrassed, and that they are 
 invariably in possession of the services of 
 the man whom they prefer above all others. 
 Neither of these representations is correct. 
 
 This then is the result of the foregoing 
 investigation : No man can attain to the 
 pastoral relation, or even the minivStry, in 
 our church, without the consent of the lay 
 members of particular churches, frequently 
 
POLITY OF METHODISM. 87 
 
 expressed. But the churches cannot select 
 their immediate pastors ; the pastors are 
 appointed to their particular fields of labor 
 by the bishops, who have been raised to 
 the office of a general superintendency, for 
 the purpose of a judicious distribution of 
 pastoral labor. They may be regarded as 
 the embodied wisdom and authority of the 
 entire denomination in reference to this 
 business. They are responsible for every 
 official act. But while the churches can- 
 not select their pastors, they may petition 
 the appointing power for particular min- 
 isters ; and we have only to suppose the 
 bishops and their advisors to be as disin- 
 terested as councils and presbyteries are, 
 to authorize the expectation that the peti- 
 tion will be granted whenever it is judged 
 expedient. And, in point of fact, it is a 
 common thing for petitions to be granted. 
 On the other hand, the Congregational 
 churches have nothing to say in the pro- 
 motion of their members to the ministerial 
 office. They are not officially consulted 
 either as to the gifts, graces, or orthodoxy, 
 of those who apply for admission into the 
 
38 POLITY OF METHODISM. 
 
 ministry. The Presbyterian churches have 
 very little official influence in this import- 
 ant transaction. In that denomination 
 ministers are made solely by the presbyte- 
 ries, which are always likely to comprise a 
 majority of ministers, and in which the 
 laity are represented only by a ruling elder 
 from each particular church. For this pri- 
 vation of official influence in authorizing 
 men to minister at the altar, they are com- 
 pensated by the right of electing their pas- 
 tors. But this privilege is subject to vari- 
 ous embarrassments ; so that, instead of 
 being able to secure in all cases the men 
 preferred, they are often, like the Method- 
 ists, obliged to put up with the best they 
 can obtain. The female portion of the 
 church, which often constitutes a large ma- 
 jority, including the largest share of intel- 
 ligence and piety, is excluded from the 
 privilege of voting; thus the election fre- 
 quently devolves on a minority of the mem- 
 bers. This minority may be far from una- 
 nimous, and the prosecution of a call inex- 
 pedient, notwithstanding there has been an 
 election. Should the electors be unani- 
 
POLITY OF METHODISM. 39 
 
 mous, iheir choice may be neutralized in 
 various ways — among the Congregation- 
 alists by a vote of the ecclesiastical socie- 
 ty, and by the council,' should the church 
 and the ecclesiastical society concur ; and 
 among the Presbyterians by a vote of 
 the presbytery. Should the church elect- 
 ing be sole applicant for the services of the 
 minister elect, he may consider the place 
 ineligible, or the salary inadequate, and so 
 decline the call. Is the call accepted ; the 
 election approved; the pastor installed ; the 
 church delighted by his zeal, learning, and 
 eloquence ? He may receive and accept 
 another call in the course of a few months, 
 procure a dismission, and leave his recent 
 flock as destitute as he found them. And, 
 besides all this, should the minister become 
 wholly unpopular with the church and con- 
 gregation, he may legally retain his place 
 for many weary and profitless years. I 
 have no doubt that there are twenty church- 
 es, among those which observe the elect- 
 ing system, dissatisfied with their ministers, 
 to one in our denomination. 
 
40 
 
 POLITY OF METHODISM. 
 
 CHAPTER V. 
 
 Superiority of Methodism — Pastors obtained without 
 loss of time. 
 
 I NOW proceed to show that, in many re- 
 spects, our system of distributing ministe- 
 rial labor is manifestly and vastly superior 
 to that with which it is compared. 
 
 In the first place, it supplies our churches 
 with pastors so promptly as to prevent the 
 long seasons of destitution to which those 
 are liable which elect their pastors. It is 
 not uncommon for churches, on the latter 
 system, to be for many months, and even 
 years, without a pastor, through the diffi- 
 culty of electing one, or of effecting a set- 
 tlement. Should there be no more delay 
 than is inevitably incident to the workings 
 of the system, still the duration of the 
 vacancy must be considerable. Mr. James 
 observes : Great care should be taken, by 
 
 those to whom the church has delegated 
 the power of procuring candidates, not to 
 invite %ipo7i probation any individual of 
 whose suitableness they have not receiv- 
 
POLITY OF METHODISM. 41 
 
 ed previous and satisfactory testimony.'' 
 Page 169. And when, after cautious in- 
 quiry, a candidate has been invited, great 
 caution ought to be exercised in forming 
 a judgment upon the suitableness of an 
 individual. That a proper opportunity 
 might be afforded to the church for coming 
 to this opinion, the probationary term of 
 a candidate should not be too short. 
 Preaching is not the only thing to be 
 judged of; piety, prudence, diligence, 
 general deportment, are all to be taken 
 into the account: and for a trial in all 
 these points, a period of three months can- 
 not be thought too long.” Page 170. The 
 Pi,ev. Mr. Punchard, author of the work in 
 favor of Congregationalism, published in 
 the year 1844, complains that the ‘‘churches 
 are not all as particular upon this point as 
 they ought to. be ; certainly far less than 
 our fathers were. It was once thought 
 necessary for a candidate for settlement to 
 spend months among the people of his pro- 
 spective charge ; but now some churches 
 are satisfied with an acquaintance of a few 
 days only, and some are ready to call a 
 
42 
 
 POLITY OF METHODISM. 
 
 pastor without having had any personal 
 acquaintance with him.” He adds : “ This 
 undoubtedly is one reason why there is 
 now so little permanency in the pastoral 
 relation. Are we not verifying the maxim, 
 ‘ To innovate is not to improve V ” P. 164. 
 
 This is evidently sound doctrine. Less 
 caution than is here prescribed, would 
 be reckless haste when a minister is to be 
 chosen from among many, and settled for 
 life, or for a long or an indefinite period, 
 by a vote of the members of the church, or 
 of the church and congregation. Now we 
 have only to suppose — what is indeed a very 
 common case — that a succession of candi- 
 dates should be unsuccessful, and the re- 
 sult is a long interruption of the pastoral 
 succession. During this time the churches 
 may have the gospel preached to them by 
 the candidates; but these do not sustain 
 the pastoral relation, and of course there 
 are many important pastoral duties which 
 they cannot perform. Think also of the 
 circumstances under which they preach 
 and the people hear. The one tempted to 
 seek the gratification of his hearers rather 
 
POLITY OF METHODISM. 
 
 43 
 
 than their profit ; the others, criticizing 
 and estimating the performance of the 
 preacher, rather than receiving with meek- 
 ness the ingrafted word. With us no 
 time is lost. The church is immediately 
 supplied in case of the death of a pastor. 
 And changes are so effected that the very 
 hour which removes a pastor supplies his 
 place with another, who enters at once 
 upon the labors of his predecessors, to 
 govern, and be governed, by precisely the 
 same rules, and to observe the same pre- 
 established usages. 
 
 CHAPTER VI. 
 
 Our system avoids dangerous excitements — Liabilities 
 of the opposite plan. 
 
 Our system avoids the unhallowed excite- 
 ments and pernicious agitations to which 
 those churches are liable which elect their 
 pastors. Mr. James makes the following 
 significant remarks : When a Christian 
 
 minister is removed, either to his eternal 
 rest or to some other sphere of labor in 
 
44 POLITY OP METHODISM. 
 
 the present world, the choice of a successor 
 always brings on a crisis in the history of 
 the church of which he was the pastor. 
 No event that could happen can place the 
 interest of the society in greater peril. 
 Distraction and division have so frequently 
 resulted from this circumstance, so many 
 churches have been rent by it, that an ar- 
 gument has been founded upon it, if not 
 against the right of popular election to the 
 pastoral office, yet against the expediency 
 of using it. It must be admitted that, on 
 these occasions, our principles as Inde- 
 pendents, and our practice as Christians, 
 have not unfrequently been brought into 
 disrepute. We have been accused of 
 wrangling about a teacher of religion till 
 we have lost all our religion in the affray ; 
 and the state of many congregations proves 
 that the charge is not altogether without 
 foundation.’’ Page 165. 
 
 As might be expected, Mr. James thinks 
 that these things form no solid objection 
 against his system ; but it cannot be denied 
 that he unveils a startling scene. 
 
 He gives directions for the conduct of 
 
POLITY OP METHODISM. 45 
 
 church members, during the progress of the 
 election, which opens to our view the 
 workings of the plan : Let all the mem- 
 
 bers, as soon as their pastor is removed or 
 dead, seriously reflect on the crisis into 
 ichich the church is brought^ the great im- 
 portance of preserving its peace, and the 
 influence which individual conduct may 
 have upon the future prosperity of the 
 society. Let them deliberately reflect thus : 
 ‘ The church is now coming into circum- 
 stances of peril, and I, as an individual, 
 may be accessory, according as my con- 
 duct shall be, to its injury or prosperity. 
 God forbid our harmony should be dis- 
 turbed, or our Zion become otherwise than 
 a quiet habitation. So far as depends 
 upon myself, I will sacrifice everything but 
 principle, rather than have those scenes 
 of division and distraction among us which 
 are common in the religious world.’ ” Page 
 166 . 
 
 What principle it is that Mr. James 
 would not have sacrificed, to avoid those 
 scenes of division and distraction,” we are 
 not informed. Certain it is he comes very 
 
46 ^ POLITY OF METHODISM. 
 
 near recommending a surrender of the 
 right of choice. “ It would be very ad- 
 visable,’’ he says, “ in some cases, for even 
 so large a majority as two-thirds, or even 
 three-fourths, to give up the pointy rather 
 than carry it in opposition to a minority 
 which includes in it the deacons and many 
 of the most experienced and respectable 
 members of society. The majority in such 
 instances have the right to decide ; but it 
 is a question whether they ought not, for 
 the sake of peace, to waive the exercise of 
 it.” Page 172. And the young are cau- 
 tioned, in a style which partakes largely 
 of the dictatorial, against the assertion of 
 their rights. 
 
 He cautions against secret canvassings 
 and attempts to influence the minds of 
 others;” enforcing the caution by the fol- 
 lowing very expressive terms : “ To see the 
 mean and petty arts of a contested election 
 carried into the church of God is dreadful.” 
 He gives as a reason for a certain rule, 
 that it “ would preclude much of that cabal 
 and intrigue which are sometimes employ- 
 
POLITY OF METHODISM. 47 
 
 ed when the matter is carried on by a mere 
 majority.” Page 171. 
 
 Nor does the agitation cease when the 
 minister has been elected by an ample 
 majority. It is necessary that the majority 
 “ should exercise peculiar forbearance 
 and AFFECTION toward those who are op- 
 posed to them, carefully avoiding to impute 
 their objections to any improper motives ; 
 listening to their statements with patience ; 
 treating them with candor ; reasoning with 
 them in the spirit of love ; and giving them 
 time to have their difficulties removed. 
 The happiest results have often been the 
 issue of such kind and Christian conduct. 
 If, however, instead of this, the dissentients 
 are treated with harshness and intolerance ; 
 if their opposition be attributed to a factious 
 and caviling temper ; if they are regarded 
 with contempt, as a despicable minority, 
 of which no notice should be taken, and 
 are left immediately to themselves, without 
 any conciliatory measures being taken, 
 while the majority proceeds immediately 
 to decide ; a schism is sure to take place, 
 
48 POLITY OF METHODISM. 
 
 as mischievous to the church as it is dis- 
 graceful to religion.” Page 171. 
 
 His instructions to the minority are quite 
 ominous : ‘‘ When a minister is at length 
 brought in by a large majority, it then be- 
 comes a question, What ought to be the 
 conduct of the minority? Should they 
 separate and form another religious so- 
 ciety ? Certainly not, except as a dernier 
 resort. Let them consider the evils con- 
 nected with such a state of things. What 
 ill will is often produced between the two 
 societies ; how much antichristian feeling 
 is excited ; how it injures the spirit of both 
 parties ; what envies, and jealousies, and 
 evil speakings, commence and continue, to 
 the injury of religion and the triumph of its 
 enemies !” Page 173. 
 
 He admits, that ‘Mn some cases a divi- 
 sion is necessary f and exhorts, that where 
 “ it is unavoidable, great efforts should be 
 made to efiect it in loveP 
 
 He thus refers to prevalent evils and 
 their remedy : “ We carry into the sanctu- 
 ary and into the church our pride, our 
 self-will, our personal taste. That spirit 
 
POLITY OP METHODISM. 49 
 
 of mutual submission, brotherly love, and 
 surrender of our own gratification to the 
 good of others, which the word of God 
 enjoins, and our piofession avows, would 
 keep the church always happy and har- 
 monious, and enable it to pass in safety 
 through the most critical circumstances in 
 which it can be placed. Instead of seek- 
 ing the good of the whole, the feeling of 
 too many of our members may be thus 
 summarily expressed, ‘ I will have my 
 way.’ ” Page J74. 
 
 Now these are evils which our system 
 avoids. And the spirit which this able and 
 amiable author recommends as their re- 
 medy — the spirit of mutual submission ; 
 the surrender of our own gratification to 
 the good of others, preferring the greatest 
 good to the gratification of a part — this is 
 the very basis of our itinerancy. Ministers 
 and churches agree to waive particular and 
 personal advantages in order to accom- 
 plish more extensively and eflectively the 
 great ends for which the church and its 
 ministry were ordained. 
 
 4 
 
50 
 
 POLITY OF METHODISM. 
 
 CHAPTER VII. 
 
 Frequent changes not peculiar to Methodism — Advan- 
 tages of the itinerant system in respect to change — 
 How to etfect the removal of an unacceptable min- 
 ister. 
 
 While the frequency of change is made 
 an objection to our itinerant plan, it is 
 found impossible to avoid it by any other. 
 The extent to which it affects those 
 churches which boast a settled ministry 
 is feelingly deplored by recent writers. 
 Mr. Punchard remarks : “ The unsettled 
 state of everything connected with the 
 pastoral office, for a few years past, has, 
 undoubtedly, introduced irregularities into 
 the practice of our denomination upon this 
 point, as well as upon many others. In 
 most cases the pastoral connection is now 
 formed with the understanding that it 
 will be short-lived. A stipulation is often 
 made that the connection maybe dissolved 
 by either party — the church or the pastor 
 — giving the other three months’ notice. 
 In other cases a settlement is made for a 
 stipulated number of years — -five being a 
 
POLITY OF METHODISM. 51 
 
 favorite number. The system of rotation 
 has been pretty thoroughly introduced into 
 the pastoral office. Our pastors have be- 
 come traveling preachers, circuit riders” 
 Page 270. The writer on “Ex-pastors” 
 remarks: “ However it may be explained, 
 the fact is most manifest, that the pastoral 
 relation has, within a recent period, been 
 exceedingly and extensively weakened.” 
 He contrasts the present with former times, 
 when ministers were “ settled for life,” and 
 adds : “ Fluctuation and revolution, settle- 
 ments and dismissions, in rapid succession, 
 wdthin a few years, have become the order 
 of the day.” — N, E. Puritafi, June 12th, 
 1841. If we add to the frequent changes 
 of pastors the almost innumerable changes 
 of candidates and stated supplies, there 
 will be a pretty fair presumption that, on 
 the whole, changes take place as frequently 
 with them as with us. 
 
 Now we regard it as a lea^ding excel- 
 lence of our system that it so provides for 
 change, that it takes place regularly and 
 without discord. Change is a part of our 
 plan, and not an interruption of it. Other 
 
52 POLITY OF METHODISM. 
 
 systems contemplate a permanent union 
 between particular churches and pastors^ 
 and the necessity for change is a disastrous 
 contingency for which they must provide 
 as well as they can. 
 
 With those churches that observe the 
 elective system^ it is, in many instances, 
 nearly as difficult to get rid of a minister 
 that is not acceptable as to secure one that 
 is. Sometimes the unfortunate pastor 
 takes a hint that a change is desired, and 
 vacates his office without any further warn- 
 ing. Sometimes a mere suspicion on his 
 part is sufficient to dislodge him. He is 
 too sensitive. Sometimes direct proposals 
 are waited for, and yielded to at once. 
 However, it is not always convenient thus 
 to fall in with the expressed wishes of the 
 church. Great sacrifices are often involved 
 in a removal. The minister is not willing 
 to make them, and so holds his people to 
 the contract. And now the system begins 
 to develop new beauties. In some cases, 
 when the pastor has been settled for life, 
 according to the prevailing custom in those 
 halcyon days, the departure of which is so 
 
POLITY OF METHODISM. 53 
 
 afFectingiy lamented by a writer in the 
 New-England Paritan, the church buys 
 off the incumbent from the pastoral rela- 
 tion, and the right to the pulpit, by what 
 is deemed an adequate compensation. 
 
 The following, according to Mr. Pun- 
 chard, is the order of Congregationalism 
 in relation to dismission : If a church 
 
 should think the removal of a pastor de- 
 sirable, a regular procedure would be, for 
 the deacons, or some of the older members 
 of the church, to converse freely and frankly 
 with him, state their convictions, and sug- 
 gest to him the expediency of asking a 
 dismission from the church. If the pastor 
 should decline so to do, they might then 
 desire him to call a meeting of the church 
 for the purpose of conferring together, and 
 acting, should it be judged expedient, in 
 reference to the matter. The pastor would, 
 of course, absent himself from such a meet- 
 ing, unless he had some special communi- 
 cation to make to the church ; or he would 
 retire after having opened it in the usual 
 form, and stated the object of the meeting. 
 The church being thus left by themselves. 
 
54 POLITY OF METHODISM. 
 
 would proceed to discuss the subject be- 
 fore them ; if agreed in opinion, they 
 would appoint a committee to lay before 
 the pastor their reasons for wishing a dis- 
 solution of the pastoral connection, and 
 request him to unite with them in calling 
 a council to consider the matter, and ad- 
 vise in the premises. Should he decline 
 their offer of a mutual council, the church 
 would then be entitled to the advice of an 
 ex parte council. The way would thus be 
 prepared for an orderly adjustment of the 
 business upon Christian and Congrega- 
 tional principles.’’ Page 176. 
 
 This must needs be a very painful busi- 
 ness for both the minister and the people, 
 let the proceedings be ever so regular. But 
 the process does not always relieve the 
 church of the incumbent. The council 
 may advise contrary to the wishes of the 
 former, and the minister may avail himself 
 of the advice of the council. Hence 
 churches, finding legitimate measures both 
 tardy and often unavailing, frequently re- 
 sort to those which are more prompt and 
 effective in their operation. Mr. Punchard 
 
POLITY OF METHODISM. 55 
 
 observes, in a note : “ 1 regret to say that 
 our churches are not always so observant 
 of the course pointed out in the text as 
 they should be.” Page 177. 
 
 One method of effecting the removal of 
 a minister, is, to make the impression, by 
 slanderous accusations and insinuations, 
 that his usefulness is at an end, and so 
 produce universal dissatisfaction : and 
 by the same means, with the addition of 
 manifest personal neglect, and often per- 
 sonal insult, to make his condition so 
 uncomfortable, that he is glad to conform 
 to their wishes, in order to escape from 
 intolerable suffering. The Congregational 
 Observer, for July 10th, 1841, a paper pub- 
 lished in Connecticut for some years, but 
 recently discontinued, contains “ A Recipe 
 
 FORDRIVING AWAY A FaITHFUL MiNISTER.” 
 
 I copy it for the benefit of all concerned : — 
 ‘‘ Begin the quarrel with great boldness 
 and great violence ; set afloat a multiude 
 of stories, no matter how false or absurd, 
 or how easily disproved. If they should 
 be in fact disproved, be careful to repeat 
 them, and keep them moving briskly, and 
 
56 POLITY OP xMETHODISM. 
 
 make a handsome addition to them. As- 
 sume the fact that the very existence of 
 such a state of things proves that the min- 
 ister’s usefulness is gone. Profess a strong 
 regard for the peace of the parish, and, at 
 the same time, influence the passions of 
 angry malice and envy by every species 
 of falsehood, and every vulgar artifice 
 which ingenuity can devise. Seek occa- 
 sion to converse on the parish difficulties^ 
 and a moderate share of cunning will ena- 
 ble you to accuse him openly and publicly 
 of falsehood. By this time a great number 
 of persons scattered through the vicinity 
 will begin to say, ‘ The man imist have 
 been imprudent he must have given some 
 occasion^ or these stories could not exist. 
 His usefulness is gone ; and the sooner he 
 leaves the people the better .’ — Revieiv of 
 the Dorchester Controversy^ 
 
POLITY OF METHODISM. 
 
 57 
 
 CHAPTER VIII. 
 
 The starvation plan — Cautionary measures recommend- 
 ed — Adverse consequences of changes — Alienation 
 of brethren — Division. 
 
 Another of the disgraceful measures 
 sometimes resorted to by those churches 
 that elect their pastors, for the purpose of 
 displacing an unacceptable incumbent, 
 may be called the starvation plan, 
 
 Mr. Punchard, referring to it, observes : 
 ‘‘ Neither Congregationalism, nor any other 
 ism hni barbarism,, countenances the prac- 
 tice of starving or driving a minister from 
 his pastoral charge.” Page 177. This may 
 be true ; but the unsatisfactory provision 
 for effecting changes, which characterizes 
 the electing system, results in the applica- 
 tion of this measure in innumerable in- 
 stances, A writer in the New-England 
 Puritan, for August 19th, 1841, over the 
 signature of R. C., gives us a little insight 
 into the operation of this device : ‘‘Asa 
 result of these causes, a small minority in 
 a parish, by closely watching the conduct 
 
58 POLITY OF METHODISM. 
 
 and preaching of a minister, and carefully 
 husbanding their stock of real or imaginary 
 grievances, and making the most of them 
 at the next annual meeting, and then re- 
 fusing to subscribe anything for the next 
 year’s salary, and inducing others to do 
 the same ; in this way a very few indi- 
 viduals may so embarrass a large parish 
 as to make it necessary to dismiss an able 
 and faithful minister.” And there is rea- 
 son for believing that, when the starving 
 regimen is adopted, those who do subscribe 
 are not always scrupulously honorable in 
 the payment of their subscriptions. 
 
 Those difficulties may be diminished, 
 perhaps, where the pastor is hired for a 
 year, or where it is stipulated that the con- 
 nection shall be dissolved on either of the 
 parties giving three months’ notice ; but 
 this is obviously an innovation upon the 
 plan of a settled ministry. The writer just 
 quoted pronounces it a “ wretched policy ’’ 
 — “ creating the impression that the en- 
 gagement, with a settled pastor even, was 
 only a contract to be renewed or annulled, 
 at the pleasure of the parish, at the end of 
 
POLITY OF METHODISM. 59 
 
 the year.” And neither of these arrange- 
 ments avoids the difficulties named. The 
 same writer, referring to the case of a min- 
 ister who had been dismissed a little more 
 than a year after his settlement, states that 
 the council were informed that the pastor 
 had been settled but two or three months, 
 when the disaffected began freely to dis- 
 cuss the question, whether he should be 
 employed another year? and in this way, 
 and by the influence used to withhold 
 subscriptions to the salary, the dismission 
 was effected.’' He recommends that, in 
 order to prevent the evils deplored, the 
 minister shall take the precaution “ to se- 
 cure, by a written and formal contract, his 
 rights, the condition of the mutual union, 
 and the manner alone in which it can be 
 dissolved; then,” he adds, ‘4he business of 
 a parish meeting is not to listen to slander 
 and abuse of the pastor, or to discuss the 
 question whether they shall longer employ 
 him, but merely to choose officers, and take 
 the necessary steps for raising the salary." 
 Now this may be the true policy in con- 
 nection with this system, but let it be kept 
 
60 POLITY OF METHODISM. 
 
 in mind that it proposes to prevent the 
 evils complained of by restricting the 
 boasted freedom of the churches in choos- 
 ing their pastors. Having chosen one, 
 he is to be fastened upon them, whether 
 they are suited or disappointed. They 
 must take him “ for better, for worse.’’ 
 When they come together in their parish 
 meetings, it is to be no part of their busi- 
 ness to discuss the question whether they 
 shall longer employ him. That question 
 is no longer open. All they have to do is 
 to choose officers and take the necessary 
 steps for raising the salary. And, to pre- 
 vent the application of the starving prin- 
 ciple, he recommends the laying aside of 
 the ‘‘ wretched custom of subscribing an- 
 nually, instead of taxing, for the support of 
 the ministry.” 
 
 Besides all this, the dismission of a 
 minister frequently lays the ground of 
 alienation of feeling among the members 
 of the church, and sometimes results in a 
 division. He has a party which regards 
 him as an injured man, and is prepared to 
 vindicate him by the strongest measures. 
 
POLITY OF METHODISM. 61 
 
 If his friends remain in the church from 
 which he is dismissed, they hear with dis- 
 relish any praise which may be awarded 
 to the new pastor as an implied reflection 
 on his predecessor, and watch for oppor- 
 tunities to effect his removal. If they leave 
 the church, and organize another for the 
 benefit of their favorite, they will probably 
 embarrass themselves by erecting an edi- 
 fice too large and expensive for their limited 
 resources, and, after a brief and desperate 
 struggle, conclude that they must abandon 
 the enterprise of sustaining a new church, 
 or dismiss the minister for whom they have 
 incurred their harassing responsibilities, 
 and procure, if possible, the services of one 
 who can bring to their aid the influence 
 of novelty and popularity. 
 
62 
 
 POLITY OF METHODISM. 
 
 CHAPTER IX. 
 
 Reputation of the ministry injured — Temporal embar- 
 rassments resulting — Personal degradation submitted 
 to. 
 
 Removals upon the plan referred to in 
 the preceding chapter are found to ope- 
 rate unfavorably upon the character of 
 the ministry. If the minister seek a dis- 
 mission merely for the sake of being more 
 useful, he is liable to be regarded as un- 
 stable and capricious. If his object be to 
 escape difficulties which threaten to destroy 
 his peace, he is deficient in courage or for- 
 titude. If he remove to a more wealthy 
 congregation, he is suspected of mercenary 
 motives. If he be dismissed at the instance 
 of the church, he must encounter suspi- 
 cions of some important ministerial dis- 
 qualification. The essayist, in the Puritan, 
 for August 19lh, 1841, on Ex-pastors, 
 states, that the fact of dismission of itself 
 tends to extend distrust and prejudice. 
 Hence explanations vindicating them from 
 injurious suspicions become necessary ; 
 and they are constrained, in seeking intro- 
 
POLITY OF METHODISM. 63 
 
 ductions to places for employment, to re- 
 hearse again and again the material facts 
 of their antecedent ministry.” 
 
 Another difficulty which embarrasses re- 
 movals on the plan we are discussing is, 
 the peculiar inconveniences to which the 
 minister may be put in reference to his 
 temporal interests and bis feelings. Per- 
 haps he is a young man who, having waited 
 a reasonable time, and entered upon his 
 ministerial career, has united himself, by 
 matrimonial obligations, to the object of 
 his highest earthly attachments. The salary 
 allowed him is barely enough, or perhaps 
 insufficient, to support him in the style in 
 which he is expected to live, and to furnish 
 him with the requisite appliances for the 
 effective prosecution of his ministry. He 
 must go in debt to furnish his house, with 
 the hope that a few years of economy will 
 enable him to discharge his obligations. 
 But in less than two years, perhaps in less 
 than one, he is dismissed. He is without 
 resources, unless he has been so fortunate 
 as to have married the daughter of some 
 person in good circumstances, and so can 
 
64 POLITY OF METHOOISM. 
 
 quarter his family upon his father-in-law. 
 He must now look out for another place. 
 But I will allow one who is evidently fa- 
 miliar with the subject to depict the trials 
 which often ensue. Let me again intro- 
 duce the writer on Ex-pastors : “ With the 
 termination of his pastoral relation his 
 salary has ceased, and, as a general fact, 
 the loss of means of support brings him 
 into a straitened pecuniary condition. He 
 may be possessed of property, aftbrd- 
 ing him a resource adequate to sustain 
 him and his family without the avails of 
 ministerial labor. This, however, must 
 be only the exception to the ordinary rule. 
 If, when becoming a pastor, he was in debt 
 for his education ; and then, in procuring a 
 situation for residence among the people 
 of his charge, another debt was contracted ; 
 how, without ministerial employment, and 
 without an income from it, he shall pro- 
 cure even his bread, without inquiring how 
 he shall educate his children, becomes a 
 problem of no easy solution. With a 
 burdened heart he is constrained to in- 
 quire, ‘ Lord, what wilt thou have me to 
 
POLITY OF METHODISM. GO 
 
 do V Repulsed, disappointed in his efforts 
 to obtain a location for ministerial labor, 
 and with only scanty pecuniary resources, 
 the inquiry is forced upon him, ‘ Is it my 
 duty to leave the . ministry, and resort to 
 some other method of earning a support V 
 But he has consecrated himself, and has 
 been officially consecrated by the laying 
 on of the hands of the presbytery, to this 
 one work. He loves it, and desires it, and 
 shrinks from the proposal to turn aside to 
 any secular occupation. It seems a vio- 
 lation of the vows of ordination, and may 
 argue a want of faith, of self-denial, and 
 fortitude, and peradventure may bring 
 blame or suspicion upon the holy office. 
 Will his glorious Master — when uncon- 
 verted sinners are dying and going to^ 
 judgment in untold numbers — will he re- 
 fuse him bread, if he will but abide by his 
 profession, and go forth to his work ? To 
 be a teacher of youth, if he leave the pulpit 
 for the school room ; to be a writer for the 
 press, if he leave the sacred function for 
 authorship ; to be a commissioned agent 
 for some public charity, if he leave the 
 
66 POLITY OF METHODISM. 
 
 Staled preaching of the word for such an 
 occasional service ; is not, in the proper 
 sense, giving himself to the ministry and 
 fulfilling it, and is not occupying the 
 sphere of labor entered.upon at his ordina- 
 tion. His habits are not formed for any 
 proposed occupation foreign from that of 
 a pastor. How long, then, shall he profter 
 his services, and seek out opportunities for 
 obtaining a field of pastoral labor, and 
 when ought he to resort to other employ- 
 ment? Here are trials of heart and of 
 conscience — here are conflicting doubts 
 and fears — here are struggles in the bosom 
 of the husband and father, when he thinks 
 of his wife and children, and where and 
 how they shall be sheltered, and clothed, 
 ^and fed, constituting one part of the expe- 
 rience of ex-pastors. Shall one in these 
 circumstances continue to present himself 
 to the public notice, by correspondence, 
 and by engaging the kind offices of his 
 ministerial brethren, to introduce and re- 
 commend him to places destitute of pas- 
 tors, and that, too, when he finds these 
 brethren burdened almost be vend endu- 
 
POLITY OF METHODISM. 67 
 
 ranee by the multitude of such applicants, 
 and vacant churches are brought to their 
 wits’ end to determine which of the nu- 
 merous suitors to select? He finds can- 
 didating itinerancy puts the courteousness 
 and hospitality of his pastoral brethren to 
 a severe test, and brings him into painful 
 collision with other candidating brethren, 
 who have antecedently offered, or are at 
 the same time offering, their services. A 
 bold, unblushing spirit, might feel little the 
 embarrassment of such circumstances ; but 
 ordinary modesty, meekness, and polite- 
 ness, find all their resources put in requi- 
 sition. But he is losing time, and spend- 
 ing the small funds which he can command, 
 by lengthened experimenting of this kind, 
 and necessity will compel him to stop, 
 unless he is willing to cast himself and his 
 family as paupers upon the community. 
 And when this necessity seems fully to 
 come upon him, it is with an aching heart 
 that he is compelled to leave the ministry 
 of the word for some secular occupation ; 
 and if he is found by a zealous ministerial 
 brother at the plough, or behind the counter, 
 
68 POLITY OF METHODISM. 
 
 he must answer the interrogatory, ‘ What 
 dost thou here, Elijah?’ Have you any 
 adequate reason to assign for declining to 
 cast yourself still upon the churches for 
 ministerial employment?” 
 
 To the suggestion that these persons 
 may go to the west, where there is a de- 
 mand for ministers, the essayist replies : 
 Ministers dismissed from enfeebled 
 churches, though ardently loving their 
 work, cannot always go to the distant 
 west and plant themselves where they 
 please as ministers, and pursue their ap- 
 propriate work, just as the purchaser of a 
 farm covered with dense forests takes his 
 ax and fells the stately trees around him, 
 and rears his log house. They have not 
 the funds, peradventure, to engage in such 
 an enterprise, or the state of their families 
 forbids the exposure of penetrating the 
 wilderness. With none dependent upon 
 them they might do otherwise, and fall in 
 with the tide of immigration, and seek them 
 a place, and adopt the expedients of western 
 adventurers to sustain themselves, while 
 striving to plant the gospel in the wilder- 
 
rOLlTY OF METHODISM. ^ ^ * 69 
 
 ness. God forbid that the writer, after he 
 had himself witnessed the condition of 
 some churches in a few of the western 
 settlements, and labored and sympathized 
 with them, should stop one of his brethren 
 who is qualified and disposed to go forth 
 to the great and good work. But many 
 unsettled ministers, who might efficiently 
 and usefully labor for years as pastors in 
 the older states, cannot encounter, after the 
 vigor of their days has passed away, the 
 hazards and difficulties of transferring 
 themselves to the great western valley, 
 without high presumption, and great in- 
 justice and cruelty to their households. 
 Consequently, without opportunities for 
 resuming pastoral labor in the New-Eng- 
 land and older states, they are necessarily 
 precluded from their work.’’ 
 
 Again : “ How many, after solicitously 
 and honestly endeavoring to find where 
 they might be again stationed, and statedly 
 labor in the ministry, have been defeated, 
 and forced, with aching hearts, to cast 
 about for some other means and expedients 
 to save themselves and families from 
 
70 
 
 1 ^ )’ 
 
 POLITY OF METHODISM. 
 
 pinching penury, the writer will not under- 
 take to state. He is satisfied it is not 
 small ; and without a change in the modes 
 of thinking and acting, prevalent within a 
 few years past in regard to the relation of 
 pastors to their people, it must be in- 
 creased.” 
 
 These difficulties are not to be set down 
 to ministerial incompetency. They arise 
 from the demand for a popular ministry 
 which the electing system naturally creates, 
 and which is stimulated by the contiguity 
 of rival churches of other denominations, 
 or of the same denomination. The writer 
 just quoted attributes them, in part, to 
 “ the demand for a peculiar style of preach- 
 ing, winning fame by its brilliancy, or 
 startling by its extravagant characteris- 
 tics.” 
 
POLiry OF METHODISM. 
 
 71 
 
 CHAPTER X. 
 
 Same subject continued. 
 
 By our plan we are spared the painful and 
 humiliating task of exploring the country 
 as candidates for pastorships. This point 
 deserves a separate and protracted con- 
 sideration. The long quotations,, in the 
 chapter immediately preceding, make de- 
 velopments to which we may profitably 
 recur. The minister destitute of a church 
 must “ present himself to public notice by 
 correspondence, and by engaging the kind 
 offices of his ministerial brethren, to intro- 
 duce and recommend him to places desti- 
 tute of pastors, and that too when he finds 
 these brethren burdened almost beyond 
 endurance by the multitude of such appli- 
 cants, and vacant churches are brought to 
 their wits’ end to determine which of the 
 numerous suitors to select.’’ This is de- 
 grading enough, and yet it is but the be- 
 ginning of degradation. 
 
 He finds that candidating itinerancy 
 puts the courteousness and hospitality of 
 
72 POLITY OF METHODISM. 
 
 his pastoral brethren to a severe test, and 
 brings him into painful collision with other 
 candidating brethren, who have anteced- 
 ently offered, or are at the same time 
 offering, their services.’’ Worse, and still 
 worse ! A bold and unblushing spirit 
 might feel little the embarrassment of 
 such circumstances, but ordinary modesty, 
 meekness, and politeness, find all their re- 
 sources put in requisition.” No doubt 
 of that ! Poor modesty, meekness, and 
 politeness ! ! “ But he is losing time, and 
 
 spending the small funds which he can 
 command, by lengthened experimenting 
 of this kind.” 
 
 I appeal to the reader to say if this 
 is not a melancholy representation ? And 
 if the candidate should succeed so far 
 as to be received on probation, he may 
 be notified, at the expiration of three 
 or six months, after he has been watch- 
 ed, and scrutinized, and his merits and 
 defects discussed in every company and 
 place of resort, and has passed through 
 the most harassing solicitude, that his 
 services are not acceptable. He then goes 
 
POLITY OF METHODISM. 73 
 
 with a crushed spirit to another place, it 
 may be to pass through a similar ordeal 
 with similar success. And yet he may be 
 called of God to the work of the ministry, 
 and may possess qualifications for eminent 
 usefulness, if he only were in the right 
 place, and could be received with cordi- 
 ality, and sustained with confidence for 
 one or two years at a time. Should he 
 make up his mind to encounter no longer 
 the mortification incident to ‘‘candidating,” 
 he is liable to be reproached with a want 
 of perseverance, or with a slight attachment 
 to the sacred office, and, perhaps, with a 
 criminal forgetfulness of the vows of his 
 consecration. Highly talented and distin- 
 guished men may not be under the neces- 
 sity of thus going about. Their services 
 may be sought eagerly after. But this will 
 be their peculiar privilege. Now this pri- 
 vilege, so far as exemption from “ can- 
 didating” is concerned, belongs to every 
 itinerant Methodist minister, however hum- 
 ble. He does not expect to escape diffi- 
 culties. He knows that he must labor hard, 
 receiving but little recompense on earth. 
 
74 POLITY OF METHODISM. 
 
 But then he is not subject to such hardships 
 and degradation as have just been de- 
 scribed. Itinerancy subjects him to many 
 serious inconveniences ; but, thank God, 
 he knows nothing of ‘‘ candidating itine- 
 rancy.” I have heard of ministers, who, 
 reposing in assured dignity upon their 
 talents and acquisitions, have refused to 
 come down so far as to preach trial ser- 
 mons before the churches desiring their 
 services, notwithstanding their system sanc- 
 tions, and even requires, the practice. This 
 is high ground — and yet every Methodist 
 preacher may occupy it. If one among us 
 is suspected of seeking the preference of a 
 circuit or station, with a view to their so- 
 liciting his services, he is looked upon as 
 having compromised the dignity of his 
 office. 
 
 It might be apprehended, with some de- 
 gree of plausibility, that the degradation 
 of the individual minister would result, to 
 some extent, in the degradation of the min- 
 isterial office. A writer in a recent num- 
 ber of the American Biblical Repository, 
 Professor I. M, Sturtevant, of Illinois Col- 
 
POLITY OF METHODISM. 75 
 
 lege, Jacksonville, Illinois, in an article on 
 “ The Education of Indigent Young Men for 
 the Ministry f speaking of such as find 
 their services unacceptable, says : But they 
 do not suffer alone. The community suf- 
 fers with them. The ministry goes beg- 
 ging, and suffers degradation in the popular 
 esteem.’’ Again, he inquires : Is not the 
 
 number of candidates for any vacant place, 
 and their zeal to obtain it, such as to make 
 the impression that the ministry is filled 
 with mere place-seekers, hanging on the 
 church for a living?” 
 
 Now, in all that I have written upon this 
 subject, I have not designed the least re- 
 flection upon the piety and intelligence of 
 our brethren of other denominations. This 
 investigation has attached me more closely 
 to them in affection and sympathy. I can- 
 not overlook that many of them are far 
 more favorably situated, so far as temporal 
 advantages are concerned, than any Me- 
 thodist preachers can hope to be. But this 
 is not the case with all. We have no 
 monopoly of ministerial privations and 
 sacrifices, and are not entitled to a mo- 
 
76 POLITY OF METHODISM. 
 
 nopoly of the church’s sympathy. I see 
 that the Christian ministry, viewed in the 
 aggregate*, must have its many and sore 
 trials, and that no plan of dividing its labor 
 and its support can protect the ministry 
 of any denomination from its share in 
 these trials. 
 
 CHAPTER XL 
 
 Superiority of Methodism further illustrated — Provides 
 for a more effective employment of ministerial talent 
 — Auspicious influence upon young men — Retains 
 old men longer in effective service. 
 
 Now our system presents a cheering con- 
 trast to the other, not only in reference to 
 candidating,” but in many other respects. 
 In its operations, removals cause no such 
 demoralizing and disastrous agitations. 
 They imply no deficiency on the part of 
 the minister, or delinquency on the part 
 of members. He retains their affections; 
 and when the time for his transfer comes, 
 they send him away with good wishes, 
 and with fervent prayers that his labors 
 may be blessed in his new field. And 
 
POLITY OF METHODISM. 77 
 
 when his successor comes, no one regards 
 him with suspicion as the supplanter of 
 an injured favorite. He is looked upon as 
 «ent of God, and hailed with joyous in- 
 terest. Nor is the minister who leaves 
 thrown upon the wide world, without a 
 people over whom he may watch, and by 
 whom he may be supported. The very 
 act which dissolves his pastoral relation to 
 one church, places him in the same relation 
 to another. Thus he is never without a 
 church, and such a support as they may 
 be able or willing to give him, so long as 
 he is able to perform efficient pastoral la- 
 bor. With us, churches are never with- 
 out pastors, and pastors never without 
 churches. 
 
 Methodism employs to the best possi- 
 ble advantage those ministers who possess 
 moderate talents and acquisitions. More 
 than ordinary ability is necessary for a 
 minister to sustain himself in acceptability 
 and usefulness for many years, in the 
 same place. There are hundreds of men 
 among us, eminently useful, who would 
 very soon be obliged to retire from the 
 
78 POLITY OF METHODISM. 
 
 work, were we to adopt the plan of a set- 
 tled ministry. In saying this I do not 
 design to disparage, and do not, in fact, 
 disparage, our ministry, in comparison with 
 that of other denominations ; for there are 
 among them, at this day, hundreds without 
 employment, not because they have not 
 qualifications for usefulness — they have 
 advantages over most of us, in respect to 
 literary training — but because they are un- 
 able to meet the demands of the age upon 
 a settled ministry. They cannot sustain 
 longer than one or two years the compe- 
 tition they are destined to meet with. A 
 Methodist “circuit rider,” so called in de- 
 rision, shall be sent to the place where one 
 of them is settled, much inferior to him in 
 education, but who, having the advantage 
 of freshness and novelty, shall excite an 
 interest which he is no longer able to ex- 
 cite. His people become mortified and 
 discontented. They expect of him, not 
 only that he will keep pace with the Me- 
 thodist preacher, but that, by leaving him 
 far behind, he will obviously illustrate the 
 often alledged superiority of a classically 
 
POLITY OP METHODISM. 
 
 79 
 
 educated minister, over any one not so 
 qualified. The result is his dismission. 
 A very few dismissions render his pros- 
 pect of a resettlement eminently precarious. 
 He goes down ; while in consequence of 
 timely change, the energetic Methodist 
 preacher rises continually in public esti- 
 mation. 
 
 I regard it as by no means a light con- 
 sideration that we are thus enabled to avail 
 ourselves more fully of deep piety for 
 ministerial purposes, and are less depend- 
 ent upon men who have little or nothing 
 else to recommend them to the ministry 
 than learning and splendid talents. If 
 learned men, endowed with deep humility, 
 choose to come among us, and share with 
 us in our labors and privations, we wel- 
 come them, we esteem them, we reverence 
 them. Many such we have in our con- 
 nection. But if they cannot stoop to the 
 plans and labors of the Methodist ministry, 
 Ave are willing that they should go where 
 they can surround themselves with more 
 congenial circumstances. 
 
 From the foregoing remarks it may be 
 
80 
 
 POLITY OP METHODISM. 
 
 inferred that the scheme we advocate acts 
 propitiously upon the prospects and use- 
 fulness of young men just entering the 
 ministry. 
 
 It also finds employment for old men as 
 long as they are able to do effective service. 
 The other consigns them to silence and 
 obscurity, when, as yet, their power for 
 usefulness is but slightly diminished. Here 
 allow me to introduce again the eloquent 
 writer on Ex-pastors:— 
 
 Vacant churches and parishes, having 
 the like predilection for a young pastor, 
 decline the services of the older candidates, 
 dismissed from their former charges, and 
 wait the opportunity of securing the settle- 
 ment of some one who has but just girded 
 on the ministerial armor. Thus the same 
 cause that removes a minister from his 
 charge, in this case acts with equal potency 
 to preclude him from resuming it in any 
 other place. To a great extent, this is the 
 explanation of the unsuccessfulness of 
 many ex-pastors, in their efforts to ob- 
 tain resettlement. The ministerial com- 
 mittee of the church and parish feel bound 
 
POLITY OF METHODISM. 81 
 
 to say to older applicants for employment, 
 though well recommended, and though 
 themselves satisfied with their preaching, 
 (if they speak the popular sentiment,) ‘ We 
 want a young man, in all the vigor of 
 body and mind, who will grow up and 
 live with us for many years, and not one 
 who is on the down-hill of life.’ ” — New- 
 England Puritan^ June 12th^ 1841, 
 
 CHAPTER XIL 
 
 Our system equalizes more than any other the labors and 
 support of the ministry — ^Distributes more equally 
 the gifts of the ministry — Opens a wider field of usC" 
 fulness. 
 
 We claim it as an excellence of our system 
 that it equalizes, more than any other, the 
 condition of the ministry. All must sub- 
 ject themselves to the same liabilities. All 
 must be in equal readiness to go wherever 
 sent. It is true, there cannot be perfect 
 equality. Some circuits and stations are 
 more eligible than others, and some minis- 
 ters are gifted with superior qualifications. 
 That the ablest ministers should, as a ge- 
 6 
 
82 POLITY OF METHODISM. 
 
 neral rule, be found in connection with the 
 most important stations, is to be expected. 
 But no preacher can fasten upon a pleasant 
 station and monopolize its advantages. 
 He who is now favored must change place 
 with his brother, who, perhaps, has been 
 suffering great personal inconveniences for 
 the good of the common cause. Thus an 
 equality is preserved. One is not eased 
 all the time, and another continually bur- 
 dened. The inequality on the other plan 
 is very great. Some, owing to a conjunc- 
 ture of very favorable circumstances and the 
 influence of powerful friends, are placed 
 early in connection with wealthy and libe- 
 ral congregations, and receive large sala^ 
 ries, by which they are able to surround 
 themselves with every supposable advan- 
 tage for study and personal comfort. 
 While others, with equal qualifications for 
 usefulness, and perhaps with talents equal- 
 ly attractive, must spend their years in con- 
 nection with comparatively small and bur- 
 dened congregations, unable, if willing, to 
 give more than a mere living. And others 
 still must be tossed upon the billows of 
 
POLITY OF METHODISM. 83 
 
 change, uncertain whether they will reach 
 some friendly haven, or founder amid the 
 waves, or suffer ministerial shipwreck on 
 some desert shore. 
 
 It may also be said in favor of our sys- 
 tem, that it distributes more equally and 
 extensively than any other the gifts of the 
 ministry. God has endowed the ministry 
 with various gifts for the edification of the 
 church. He has not only conferred diver- 
 sified gifts upon the same individual, but 
 has also distinguished some by peculiar en- 
 dowments of nature and grace. These 
 ministers are the servants of the whole 
 church ; their gifts are the property of 
 the whole church. We cannot think that 
 the leading churches of New- York, or 
 Philadelphia, or Baltimore, or any other 
 place, have a right to seize upon the most 
 distinguished men, and make an exclusive 
 appropriation of their services for life. We 
 very much doubt whether it was possible 
 for the church at Ephesus to acquire an 
 exclusive right to the services of Paul, al- 
 though he might profitably spend three 
 years there. No. It was important that 
 
84 POLITY OF METHODISM. 
 
 he should depart thence to preach the gos- 
 pel in other places. 
 
 The theory of a settled ministry gives to 
 a congregation the monopoly of a 'minis- 
 ter’s gifts. The necessity of change is de- 
 precated. If a young minister receives a 
 call to an important congregation, and re- 
 tains their preference, and continues with 
 them until entirely disabled by old age, 
 he is supposed to have gained a most en- 
 viable triumph over adverse tendencies. 
 His case is looked upon as exemplifying 
 a chief excellence of the system. But we 
 cannot see why the eminent gifts which 
 enable a man to sustain himself so long in 
 connection with an important congrega- 
 tion should not be employed for the be- 
 nefit of other congregations. Why should 
 not other churches be enlightened by his 
 reasoning, stirred by his eloquence, and 
 impelled by his energy ? Why should not 
 the cloud, so richly surcharged, pass on to 
 water other regions ? Let it be kept in mind 
 that the most powerful men are the most 
 likely to be thus restricted. Even an oc- 
 casional exchange of pulpits is not without 
 
POLITY OF METHODISM. 85 
 
 danger to the congregation, if not to the 
 minister. 
 
 These remarks suggest another of the 
 peculiar advantages of Methodism. The 
 minister settled for life preaches from year 
 to year to a few hundreds, and these, with 
 few variations, the same persons. The 
 Methodist preacher preaches to thousands 
 upon thousands. It is as if the great Head 
 of the church should, on giving him his 
 commission, bear him to some elevated 
 spot, and place before him, on a vast area, 
 an innumerable multitude, and say, — Be- 
 holcTthy parish. Here is thy congregation. 
 Thou canst not minister to all at the same 
 time. I therefore divide them into com- 
 panies of hundreds. Thou shalt preach 
 for one year to this company, and another 
 to this, and two years to this, and so on, 
 until thou shalt have delivered thy message 
 to all. Meantime I will send others be- 
 fore thy face who shall prepare thy way 
 before thee. I will also cause others to 
 follow thee, and enter into thy labors, so 
 that the fruit thereof shall not be lost. 
 
86 
 
 POLITY OF METHODISM. 
 
 CHAPTER XIII. 
 
 Our system carries the gospel and its ordinances where 
 they could not be carried upon any other plan — Affect- 
 ing picture of moral desolations incident to the oppo- 
 site scheme — These avoided by Methodism — Keeps 
 churches supplied, and ministers employed. 
 
 Our system enables us to carry the gospel, 
 and the ordinances of Christianity, where 
 they could not be carried on the other sys- 
 tem, and is, consequently, a more effective 
 instrumentality in the accomplishment of 
 the gospel commission. If a place is able 
 to sustain a minister, and sufficient reasons 
 exist why it should have the entire services 
 of one, our plan provides for its steady and 
 permanent supply. 
 
 But there may be a great many places, 
 within a given district of country, not one 
 of which is capable of sustaining a minis- 
 ter; and yet it is important that all these 
 places should be steadily supplied with all 
 the means of grace. It is in vain to sup- 
 pose that the people of an extensive dis- 
 trict of country will travel great distances, 
 
POLITY OF METHODISM. 87 
 
 to some central point, where a large parish 
 church may be located. Now our itinerancy 
 enables us to reach the most remote and 
 neglected neighborhoods. They are not 
 favored with an occasional sermon merely. 
 Two preachers, placed on a circuit, will 
 travel several hundreds of miles in the 
 course of a month, and supply thirty dif- 
 ferent places with preaching, as often as 
 once in two weeks. And should there be, 
 within the bounds of the circuit, a place 
 of more importance than the rest, arrange- 
 ments may be made to supply it with 
 preaching on every sabbath-day. Nor are 
 these places supplied with preaching only. 
 At each place the believers are formed into 
 societies, or branch churches, united under 
 the pastorship of the circuit. Each of 
 these churches is supplied with all the 
 ordinances of Christianity. The ecclesi- 
 astical rights and privileges of each mem- 
 ber are the same as those enjoyed in the 
 more favored stations. They have regular 
 pastoral supervision. So far from its being 
 necessary that there should be church edi- 
 fices to worship in, or a population able or 
 
88 POLITY OF METHODISM. 
 
 willing to support a minister, in order to 
 secure church privileges, it is enough that 
 a school-house, or a barn, or a private 
 dwelling, can be procured, and a very- 
 small number of believers united. It is 
 by the operation of this plan that we have 
 been able to follow the tide of immigration 
 to the west, and preach the gospel and or- 
 ganize churches in the log cabins of the 
 remotest frontier settlers. By its powerful 
 and effective working, these small societies 
 are fostered, until they acquire strength 
 enough to stand alone, each supporting its 
 own minister ; and even until the original 
 circuit, divided and subdivided, becomes, 
 at last, a conference territory, with its mul- 
 titude of preachers, its districts, circuits, 
 and stations. 
 
 And should churches, barely able, in 
 their highest prosperity, to sustain pastors, 
 become feeble, this plan obviates the ne- 
 cessity of their becoming destitute. They 
 can fall back into the contiguous circuits. 
 This may not be very pleasant. To re- 
 cede from an advanced position is not 
 usually desirable. But churches, like in- 
 
POLITY OF METHODISM. 
 
 89 
 
 dividuals, are liable to adverse changes. 
 Now what can churches in such a condi- 
 tion do on the plan of a settled ministry, 
 elected and called by the churches them- 
 selves ? Their pastors have been obliged 
 to leave them, and they need not call 
 others. By just such disastrous circum- 
 stances, multitudes of churches of other 
 denominations have been broken up. The 
 thorn and the thistle have come upon their 
 altars. Others are obliged to remain for a 
 long time without the ministry of the word 
 and the sacraments. A sad picture of de- 
 solation, from this cause, is drawn in a 
 Report of the Directors of the Missionary 
 Society of Connecticut, auxiliary to the 
 A. H. M. S.,” published in the Congrega- 
 tional Observer : — 
 
 “ In making their twenty-fifth annual 
 report, the directors deem it not unsuitable 
 to glance at the condition of the feeble 
 churches in this state a quarter of a cen- 
 tury ago — as the review will present a con- 
 trast, which, if not all we could wish, may 
 still be enough to excite our warmest gra- 
 titude. A sermon preached in the year 
 
90 POLITY OF METHODISM. 
 
 1814, which had no small influence in 
 causing the organization of this society, 
 has the following language : 
 
 “ ‘ That there are desolations in this state, 
 will not be questioned by any minutely 
 acquainted with our circumstances. Not 
 a few societies have ceased to hear those 
 doctrines of the gospel by the instrumen- 
 tality of which the Spirit of God awakens, 
 converts, and sanctifies men. A number 
 of churches have become feeble, and by 
 hard struggling prolong, from year to year, 
 the enjoyment of divine institutions ; while 
 some have long since fallen, and are lying 
 now in utter desolation. 
 
 ‘ Societies might be named, where the 
 church is extinct and the house of God in 
 mins. The blasts of winter rave through 
 it, the flocks of summer find a shelter in it. 
 The sabbath is a holiday. The authority 
 of revelation has ceased with many, and 
 by others is employed to sanction doc- 
 trines not less destructive than atheism. 
 Preachers are patronized, whose object it 
 is to keep the audience laughing by ridi- 
 culing the ministers and the doctrines of 
 
POLITY OP METHODISM. 91 
 
 the gospel. A revival of religion would 
 be regarded with as virulent enmity as 
 Jews or pagans regarded Christianity. 
 There are, in this state, districts as far from 
 heaven — and, without help, as hopeless of 
 heaven — as the pagans of Hindostan or 
 China. 
 
 ‘‘ ‘ From these wastes also sally forth the 
 infidel, seeking whom he may devour; 
 the Universalist, to quiet profligates in sin, 
 and multiply their number; the political 
 empiric, to augment his party ; and the 
 sectarian of every name, to proselyte, until 
 a broad circumference around shall be- 
 come as divided, and weak, and desolate, 
 as Babel itself. Evil communications cor- 
 rupt good manners. Their word eateth as 
 doth a canker. Facts, lamentable facts, 
 may be found in this state, to justify these 
 apprehensions. There are at this moment, 
 in this state, waste places which exert pre- 
 cisely the kind of influence which we have 
 ascribed to them.’ ” 
 
 The report from which the above is ex- 
 tracted is signed, ‘‘ Horace Hooker, Secre- 
 tary, Hartford, June 14, 1841.” The writer 
 
92 
 
 POLITY OF METHODISM. 
 
 on “ Ex-pastors,’’ in the article published 
 July 17, 1841, on the causes of the removal 
 of pastors, makes the following observation: 
 
 ‘‘ Truth and justice also demand the 
 statement, that the smallness of numbers 
 and pecuniary ability, in many churches, 
 have broken up the connection between 
 them and their pastors, who were settled 
 with the fixed determination to sustain 
 privations, and endure hardness as good 
 soldiers of Jesus Christ. The number of 
 churches in Vermont represented as unable 
 to sustain settled pastors has thus become 
 as great, if not greater, than those having 
 the requisite ability.” 
 
 The application of missionary funds 
 collected in the abler churches, for the 
 assistance of feebler ones, has of late years 
 obviated or remedied, to some extent^ the 
 difficulties thus eloquently and affectingly 
 portrayed. The missionary report states, 
 that appropriations were made the past 
 year to thirty-two feeble churches in Con- 
 necticut.” 
 
 But the abler churches will have some- 
 thing to do, if they undertake to sustain, in 
 
POLITY OF METHODISM. 93 
 
 whole, or in part, settled ministers in all 
 the feeble churches already in existence, 
 and also to found churches and sustain 
 pastors in all places where they are needed. 
 
 Now no such reports of desolations and 
 destitutions occur in the history of Method- 
 ism. The superiority of its economy ap- 
 pears in this, that it can embrace in the 
 circuits all those churches that are too 
 feeble for self-support, and can, in the 
 mean time, go on enlarging the boundaries 
 of its domain, by raising up other churches 
 in every direction. This is its regular 
 action. Besides its aggressive activity, it 
 wields a conservative poiver^ which goes 
 far toward explaining the fact of its un- 
 paralleled success. And if it be necessary 
 to make a temporary application of mis- 
 sionary funds to places too isolated to be 
 brought conveniently into circuit relations, 
 or affected by other peculiar circumstances, 
 Methodism can as easily avail itself of this 
 provision as any other system. 
 
 It prevents the serious loss which accrues 
 from multitudes of ministers being with- 
 out employment, while nearly as many, if 
 
94 POLITY OF METHODISM. 
 
 not more, churches are vacant. This state 
 of things results inevitably from the elect- 
 ing plan. Neither churches nor ministers 
 will be in haste to make engagements, 
 when change is attended with so much 
 difficulty. Why should a minister accept 
 a call to some feeble country church, un- 
 able to support him comfortably, when the 
 very next mail may bring a call to one far 
 more eligible? Why should he expend 
 his money and time in traveling far west, 
 for a church, when a little patient waiting 
 may procure him one where he would 
 greatly prefer to labor ? It is too much to 
 require of ministers a readiness to sacrifice 
 everything, while churches are disposed to 
 sacrifice nothing. It is an uncontrollable 
 consequence of this plan, that, at any given 
 period, there will be a number of churches 
 without pastors, and ministers without 
 churches. Not so v/ith ours. Each min- 
 ister holds himself in readiness to be sent, 
 and each church holds itself in readiness 
 to receive the messenger, saying, “ How 
 beautiful upon the mountains are the feet 
 of him that bringeth good tidings Hence 
 
POLITY OF METHODISM. 
 
 95 
 
 we have not a throng of ministerial idlers 
 crowding the market places, waiting to be 
 hired, or negotiating the terms on which 
 they will go to work in the vineyard. 
 
 CHAPTER XIV. 
 
 Additional objections considered — The Methodist itine- 
 rant ministry shown to be permanent — Favorable to 
 the diffusion of religious knowledge and to growth in 
 piety. 
 
 I NOW proceed to notice some other objec- 
 tions. 
 
 Mr. Tyler, in his Congregational Cate- 
 chism, at the close of his article on the 
 Constitution of the Methodist Episcopal 
 Church, objects that our system is “ con- 
 trary ” to the “ highest advancement of the 
 members in Christian knowledge and ex- 
 perience.” This, he says, requires a “ per- 
 manent ministry.” What does he mean 
 by a permanent ministry ? He either mis- 
 apprehends the facts of the case, or is 
 somewhat unfortunate in his phraseology. 
 The itinerant Methodist ministry is per- 
 
96 POLITY OF METHODISM. 
 
 manent. It is coDstant and unceasing. 
 Much is said about ‘‘ the permanency of 
 the pastoral relation.’’ Perhaps this is what 
 he has reference to. Here, as I have 
 shown, our ministry has the advantage 
 greatly. Our pastoral relation never ceases, 
 never intermits, so long as we possess the 
 requisite qualifications. The mere change 
 of a pastor, from one part of the field to 
 another, does not suspend the relation. 
 The very act which dissolves his pastoral 
 relation to one church places him in the 
 same relation to another. The churches 
 are never without pastors. The pastors 
 are never without churches. Whereas, 
 on his system, multitudes of ministers are 
 thrown out of that relation, while their 
 eligibility is unimpaired, and while multi- 
 tudes of churches are destitute of pastors. 
 This ambiguous phraseology is designed 
 to signify a permanent union between a 
 particular church and a particular minis- 
 ter. But if this be necessary to constitute 
 a permanent ministry, and to secure the 
 highest edification and improvement of 
 the people,” the permanent ministry in- 
 
POLITY OF METHODISM. 97 
 
 eludes but a very few individuals ; and but 
 very few of the churches — even of those 
 which elect their pastors — are favored with 
 the advantages described. 
 
 I acknowledge that if it can be made to 
 appear that our system is less effective 
 than any other, in accomplishing any of 
 the leading objects of the Christian minis- 
 try, an important point will be gained by 
 the objector. The grand reason why we 
 prefer it will be invalidated. It has often 
 required immense sacrifices, and the cheer- 
 fulness with which they have been submit- 
 ted to, has arisen from the conviction, that 
 it is the most effective in promoting the 
 spread and advancement of holiness. And 
 we still think that a reference to results will 
 justify this preference. 
 
 The author of the Catechism does not 
 go into particulars, and show how his 
 system exemplifies its superiority in this 
 respect. This was prevented doubtless by 
 the brevity which his plan required. The 
 argument is, however, ably presented by 
 the Rev. Dr. Porter of Farmington, in an 
 essay on the “ Permancy of the Pastoral 
 7 
 
98 POLITY OF METHODISM. 
 
 Relation/’ which appeared in the New- 
 York Evangelist, February 22 , 1844. Dr, 
 Porter is not professedly objecting to our 
 system, but to the policy of frequent 
 changes, and especially in the ministry of 
 the Congregational churches. 
 
 I refer to his essay because it contains 
 the arguments usually urged against our 
 itinerancy. He remarks ; A minister who 
 has only a transient connection with a 
 church needs but a few discourses, and 
 will be furnished with but few. These for 
 the most part will be composed on the 
 more prominent topics of the gospel, or 
 those which are best adapted to popular 
 effect. With the delivery of them his work 
 begins and ends, and, being done, is fol- 
 lowed by the same thing over again, with 
 some variety of voice and manner, by the 
 ministration of another. Under such in- 
 structions, unless the defect be supplied by 
 other means, the churches, if not as chil- 
 dren, tossed to and fro and carried about 
 by every wind of doctrine — are yet chil- 
 dren, instead of being carried forward ac- 
 cording to the design of the Christian min- 
 
POLITY OF METHODISM. 99 
 
 istry, ^ unto a perfect man, unto the mea- 
 sure of the stature of the fullness of Christ.’ 
 This design, to say the least, is best attain- 
 ed by the stated instructions of ‘ pastors 
 and teachers.’ They are obliged, by the 
 sameness of their auditories, ‘ to bring 
 forth continually from their treasuries, as 
 wise householders, things new and old;’ 
 
 ‘ to give attendance to reading, to medita- 
 tion, to doctrine, that their profiting may 
 appear unto all ; to acquire that various 
 learning, and employ it to give that inte- 
 rest, variety, comprehensiveness, and effect, 
 to their ministrations, without which, when 
 the chain of novelty is gone, their hold on 
 their hearers must soon be enfeebled.” 
 The doctor also instances the appropri- 
 ateness of the ministrations of the settled 
 ministry. They are not the random dis- 
 courses of a stranger,” &c. 
 
 This description of the transient minister 
 may apply to the candidate, and stated 
 supplies, of those churches which elect their 
 pastors ; but it is not to be taken as a just 
 portraiture of the Methodist ministry. The 
 number of discourses required by a min- 
 
100 I POLITY OF METHODISM. 
 
 istry of two years, in a station, is not so 
 inconsiderable. Suppose that two are re- 
 quired on each sabbath, the whole number 
 will be two hundred and eight. And if 
 these are composed mostly on the lead- 
 ing topics ” of the gospel, I apprehend this 
 will be no disadvantage. These are, after 
 all, the most important topics, and there 
 will be need of their coming up frequently. 
 Nor does the work of an itinerant Method- 
 ist minister begin and end with the de- 
 livery of his sermons. He is required to 
 attend to the whole round of pastoral 
 duties. His case may be compared with 
 that of a Congregational or Presbyterian 
 pastor who should serve his congregation 
 faithfully for two years, and then be re- 
 moved by death. Nor is it certain that 
 his successor will go over precisely the 
 same ground. The fact of Methodist 
 preachers succeeding each other, as they 
 do, makes it a dangerous thing for them 
 to preach each other’s sermons, or to bor- 
 row from a common source, as may be 
 done by a settled ministry. They are sure 
 to be detected in either of these practices. 
 
POLITY OP METHOD1S31. 101 
 
 They must make their own sermons. 
 There will, therefore, in all probability, be 
 a great variety in the manner in which 
 they discuss the leading topics of the gos- 
 pel. Nor can I believe that the preaching 
 of the Congregationalists and Presbyte- 
 rians is so stereotyped, that one minister 
 cannot follow another without repeating 
 just what his predecessor has said. The 
 representation of Dr. Porter appears to me 
 to be too strong for the facts of the case. 
 
 CHAPTER XY. 
 
 Our system provides suitably for the universal fondness 
 for novelty — Probable result of systematic and judi- 
 cious change of pastors in other denominations— ^Afi 
 ords ample opportunity for giving varied instruction. 
 
 It must be admitted, that ministers settled 
 for life will be obliged to study laboriously, 
 if they retain their hold upon their congre- 
 gations. But how few succeed ? I mean, 
 how few of the great number licensed and 
 ordained. This may be owing, in some 
 instances, to indolence or inability. Many, 
 however, neither indolent nor unqualified, 
 
102 POLITY OF METHODISM. 
 
 will often be under the necessity of coming 
 before the people with crude productions, 
 badly arranged, badly written, and badly 
 delivered. The various calls and duties, 
 the numerous unforeseen hinderances, to 
 which a pastor is liable, will often make 
 the work of preparation a very hurried 
 process ; and so far from appropriateness 
 being the thing considered, the inquiry 
 will be. How shall I procure something to 
 say ? It is not an easy work to prepare 
 good sermons. Many settled ministers re- 
 peat their old ones with great frequency, 
 sometimes in connection with the same 
 text of Scripture, and sometimes with a 
 change of text. And should their dis- 
 courses be all suitably elaborated, and 
 characterized by the desired variety and 
 appropriateness, it will still be difficult for 
 them to keep up the attention and interest 
 of their congregations for a long series of 
 years. The people become familiar with 
 their style of thought and expression. 
 They may bring out of their treasuries 
 new things, but their hearers will scarcely 
 distinguish them from the old. Of what 
 
POLITY OF 3IETHODISM. 
 
 103 
 
 avail will be all their labor if it is not ap- 
 preciated ? So far as my observation and 
 information have gone, the ablest settled 
 ministers, as a general rule, lose their 
 power to affect their congregations greatly 
 on the subject of religion, after preaching 
 to them two or three years. They may 
 keep up their reputation for learning, for 
 eloquence, for piety. They may be re- 
 garded, and justly so, as the ablest minis- 
 ters of the places where they are settled. 
 They may be sustained by the intellectual 
 and wealthy portions of society, and by 
 the influence of powerful families; but 
 they will not often be the immediate in- 
 struments of revivals. Inquire into the 
 history of the revivals occurring in their 
 churches, should there be any, and you 
 will find that, passing over the first two or 
 three years of their settlement in any place, 
 the immediate instrumentality has been 
 the labors of some stranger, who has had 
 no other advantage over the settled minis- 
 ter than the power with which novelty in- 
 vested him. Undoubtedly it is from this 
 source that evangelists derive much of 
 
104 POLITY OF METHODISM. 
 
 their ability to stir the comrrmnities in 
 which they labor. This desire for novelty 
 may be denounced as an evil — a thing to 
 be discouraged, if not wholly suppressed. 
 That it is adverse to the interests of a set- 
 tled ministry is obvious. But I ask, Is it 
 not natural ? Has it not been planted in 
 our natm*e for wise purposes? Would 
 not the absence of it produce a most un- 
 wholesome stagnation in society ? Is not 
 that plan of distributing ministerial labor 
 the best, which, while it provides uninter- 
 rupted pastoral oversight and instruction, 
 avails itself of the great power of change ? 
 Does not that system which makes no 
 such provision contravene an original law 
 of human nature? Would it be a great 
 disadvantage, on the score of piety and 
 Christian knowledge, to the churches con- 
 cerned, if certain eminent men in this com- 
 munity, whom I forbear to name, were to 
 change places, after the manner of the 
 Methodist ministry ? What churches in 
 the country would suffer in these respects 
 by two years’ ministerial service from any 
 
POLITY OF MF/rHODISM. 105 
 
 one of them ? Would not such a period 
 be memorable in the history of any church ? 
 His discourses would not be regarded as 
 the random discourses of a stranger, and in- 
 appropriate. ‘ And if each particular church 
 should not gain by every change, the ag- 
 gregate of gain to all the churches would 
 be equal to the entire amount of whole- 
 some mental stimulus secured by the judi- 
 cious change of a host of able ministers of 
 the new covenant. 
 
 But selfishness or bigotry would sug- 
 gest that I should forego this course of 
 remark ; for if some denominations, which 
 I could name, were to adopt our system, 
 with their richly endowed and carefully 
 selected ministry, there would be such a 
 stir among their churches and the commu- 
 nities in which they are located as they 
 have never seen, and we should be divested 
 of one of our prominent advantages. 
 
 Dr. Porter admits that “ there is less 
 novelty in the ministrations of the same 
 persons from year to year, than in those 
 of a succession of individuals,'^ and that 
 
106 POLITY OF METHODISM. 
 
 ‘‘so far as this alone may be supposed to 
 have influence, they are less suited to fix 
 the attention and move the heart.” But 
 does not the great secret of success in 
 preaching consist in fixing the attention 
 and moving the heart? What if there 
 should not be quite so great a variety of 
 topics in the preaching of an itinerant 
 ministry, will not that preaching, which in- 
 vests with frequent and exciting interest 
 the great fundamental truths of Christianity, 
 be likely to do more good than that which 
 discusses them on distant occasions, and 
 with less interest, filling up long intervals 
 with discourses on subordinate topics, to 
 avoid the appearance of sameness? He 
 further admits “ that there are also indi- 
 viduals whose constitutional susceptibili- 
 ties or habits of life are better suited to a 
 reception of truth in one form than an- 
 other ; and who would, therefore, in some 
 instances, be profited by a change of the 
 ministry, even though the succeeding one 
 were, on the whole, to be no better than 
 the former.” 
 
POLITY OF METHODISM. 107 
 
 This is a very important consideration. 
 He also adds: “ There are those, too, whose 
 prejudices prevent that benefit from the 
 pastor under whom they live which they 
 would receive from another.” This fact 
 should not be overlooked. 
 
 CHAPTER XVI. 
 
 Our system not unfavorable to study and pulpit prepara- 
 tion— Opinion of Rev. Dr. Baird — Practice of Presi- 
 dent Davies — Provides adequate security against false 
 teachers — Does not deprive the churches of resident 
 pastors and teachers — Past usefulness — Adapted to a 
 crowded, as well as a sparse, population. 
 
 It is objected that frequent change inter- 
 feres with the pastor’s opportunities for 
 study, and thus influences unfavorably his 
 qualifications for usefulness. There are 
 two sides to this question. Each system 
 has its advantages and its disadvantages. 
 The settled minister will be hard pressed 
 for sermons. It is often matter of com- 
 plaint that the studies, by which a prepa- 
 ration for entering upon the duties of the 
 pastor is acquired, are laid aside after those 
 
108 POLITY OF METHODISM. 
 
 duties are commenced. On the other hand, 
 the Methodist itinerant may gain oppor- 
 tunities for pursuing any particular branch 
 of study which he may deem important. 
 He can, if necessary, repreach his sermons. 
 They will be as fresh to his new hearers 
 as if prepared expressly for the occasion 
 of their delivery. The Rev. Dr. Baird, in 
 his recently published work on Religion 
 in America,” speaks of this privilege as a 
 very great advantage. He remarks : ‘‘ But 
 the grand advantage possessed by the Me- 
 thodist itinerant preacher, and one which, 
 if he has any talent at all, he cannot fail 
 to profit by, is, that he may preach sooner 
 or later in many or all of the eight, ten, or 
 more, places in his circuit, the discourse 
 with which he sets out, and which he has 
 been preparing during the intervals of re- 
 pose which he enjoys. This frequent 
 repetition of the same sermon is an inesti- 
 mable means of improvement. Each re- 
 petition admits of some modification, as 
 the discourse is not written out, and ena- 
 bles the preacher to improve what is faulty, 
 and to supply what seemed deficient in 
 
POLITY OF METHODISM. 109 
 
 the preceding effort. No men accordingly, 
 with us, become readier or more effective 
 speakers.” 
 
 The Rev. x^lbert Barnes, in his Intro- 
 ductory Essay on the Life and Times of 
 President Davies,” quotes with approba- 
 tion the following : “ Mr. Davies wrote and 
 prepared his sermons with great care ; this 
 he was enabled to do, notwithstanding the 
 great and multiplied pastoral duties which 
 he had to perform, from the fact that he 
 had so many places of preaching, and that 
 they were so wide apart, that one sermon 
 could be preached through his extensive 
 range without much danger of any of his 
 hearers having heard the same sermon 
 twice. His common practice was to take 
 his manuscripts with him into the pulpit, 
 and make more or less use of them in de- 
 livering his discourses. But his memory 
 was such, and the frequent use he was 
 permitted to make of the same sermon 
 rendered it so familiar, that he was never 
 trammeled in his delivery.” In conse- 
 quence of this one privilege, many Me- 
 thodist preachers have risen from small 
 
110 POLITV OF METHODISM. 
 
 beginnings to respectability, if not emi- 
 nence, in general information, classical 
 attainments, and usefulness ; while, from 
 the want of it, many educated men have 
 come down to a level with the unedu- 
 cated. 
 
 Dr. Porter claims in favor of a settled 
 ministry that the churches arc “ not dis- 
 tracted with various schemes and contra- 
 dictory statements of doctrine, but are 
 trained under the same scheme, in the 
 apprehension of which they are built up 
 in the unity of the faith and of the know- 
 ledge of the Son of God.” Whether this 
 uniformity be so great an advantage or 
 not, will, of course, depend upon the cor- 
 rectness of the doctrines taught. It is 
 possible that a change in the scheme of 
 doctrinal instruction might be of service. 
 Some of the advocates of a settled ministry 
 have thought so in some instances. Nor 
 is a permanent union between one pastor 
 and one church security against distracting 
 changes. Ministers change. And I may 
 venture to suggest that churches have as 
 
POLITY OF METHODISM. Ill 
 
 often been distracted from this cause as 
 the other. 
 
 Mr. Tyler further objects that “it takes 
 from the brethren the right of choosing 
 their religious teachers ; on which right, 
 more than any other, the church depends 
 for defense against false and incompetent 
 teachers.” I shall postpone the question 
 of the alledged right of the brethren, until 
 1 have done with the practical working of 
 the system. I shall now examine the 
 charge that it deprives the church of the 
 chief “ implement of defense against false 
 and incompetent teachers.” That Con- 
 gregational and Presbyterian churches are 
 greatly dependent upon this privilege, for 
 security against the specified evil, I grant. 
 Take it from them, and they would be in 
 a wholly defenseless condition. They 
 have no supervision over the education or 
 licensure of candidates. And if those who 
 are introduced into the ministry without 
 their consent, might also be made their 
 pastors without their consent, they would 
 have just cause for apprehension. But 
 
112 POLITY OF METHODISM. 
 
 the Structure of Methodism provides secu- 
 rities peculiar to itself, and they are not 
 less effective than those which characterize 
 any other system. 
 
 For, besides the fact already stated, 
 namely, that no man can become eligible 
 to the pastoral office until he has passed 
 several times under the review of the 
 church of which he is a member, being- 
 first recommended by the leaders’ meeting 
 for license to exhort merely — then recom- 
 mended by the same body to the quarterly 
 meeting conference for license as a local 
 preacher — then licensed by the vote of a 
 majority of the quarterly meeting confer- 
 ence — then recommended by the latter 
 body to the annual conference as an itine- 
 rant — when admitted into the itinerancy 
 securities of a new description begin to 
 operate. These are found, partly in the 
 integrity of the ministry as a body, and 
 partly in their interests. Should he prove 
 incompetent to teach, or should he teach 
 false doctrines, a complaint may be pre- 
 ferred against him. His case will come 
 by a regular process before the annual 
 
POLITY OF METHODISM. 113 
 
 conference. And if other motives might 
 be deemed insufficient to secure the pro- 
 tection of the churches from the mischief 
 which his ministry inflicts, the interests 
 of the whole conference are deeply impli- 
 cated in the case. Some member of the 
 body ecclesiastical must succeed him, and 
 meet the difficulties which he has engen- 
 dered. Were the minister a Congrega- 
 tionalist, and the church Congregational, 
 no one would be obliged to take his 
 place. If the interests of the church 
 were deeply wounded, and its strength 
 greatly impaired, the ministers might wag 
 their heads at it, and suffer it to go down. 
 Not so a Methodist church and Methodist 
 ministers. The damage must be repaired, 
 or endured by the ministry as well as by 
 the church. Each member of the confer- 
 ence is bound, by the terms of the ministe- 
 rial compact, to hold himself in readiness 
 to go there, it may be to labor and suffer 
 to the extent of his capabilities, and see but 
 little desirable fruit. 
 
 The author of the Catechism further 
 objects that it deprives the churches of 
 8 
 
114 POLITY OP METHODISM. 
 
 resident pastors and teachers, contrary to 
 primitive practice, and to the highest ad- 
 vancement of the members in Christian 
 knowledge and experience.” 
 
 In what way does it deprive the churches 
 of resident pastors and teachers ? Our itine- 
 rant preachers sustain the relation of pas- 
 tors and teachers as much as do the settled 
 ministers of other denominations. And I 
 have shown that our system has this very 
 great advantage over the one with which 
 it is compared — that it keeps the churches 
 constantly supplied with pastors. They 
 are not liable to either the temporary or 
 permanent destitutions which occur in con- 
 nection with the other system. Nor can 
 it be said that our pastors are not resident 
 with their charge. . I cannot but think that 
 the worthy author was at a loss for mate- 
 rial out of which to form an objection 
 when he penned this. And how he could 
 fall into such a misapprehension of facts 
 is to me unaccountable. 
 
 Mr. Tyler proposes the question : “ Has 
 not the Methodist itinerant system been 
 productive of great good and answers 
 
POLITY OF METHODISM. 115 
 
 it as follows : Undoubtedly that feature 
 
 of the Methodist economy has conduced 
 much to its rapid growth and advance- 
 ment. But it seems to be adapted to 
 the early operations of a new sect, rather 
 than to the highest edification and im- 
 provement of the people. This requires 
 a permanent ministry.” To this I reply, 
 that this system has been in operation in 
 England for a century, and for nearly a 
 century in this country, and we do not 
 find in it as yet any want of adaptation to 
 the great work of the Christian ministry. 
 It loses nothing of its efficacy by age. The 
 Methodists, in both countries, outstrip all 
 other sects in their career of usefulness, 
 notwithstanding their competitors in the 
 noble strife have been so much longer in 
 the field. 
 
 That our itinerancy is specially adapted 
 to new countries and a sparse population 
 is obvious. It is no less adapted to older 
 countries, and a crowded population. It 
 is not an uncommon thing to find neigh- 
 borhoods contiguous to the great cities as 
 destitute of religious means and influence 
 
116 
 
 POLITY OF METHODISM. 
 
 as the most distant and isolated portions 
 of the country, and far more vicious, on 
 account of their ready access to those fa- 
 cilities for vice which cities afford. These 
 places are not likely to be supplied on the 
 plan of a settled ministry. The whole 
 population of each place might be unable 
 to support a minister, and, if able, they 
 would not be likely to call one. They 
 must first be sought out and made, by pa- 
 tient instruction, to appreciate the gospel. 
 The first preachers, if faithful, will be far 
 more likely to meet with persecution than 
 a liberal support. Now the tendency of a 
 settled ministry is not to such places. They 
 crowd into large cities. The greater the 
 population, the greater the probability of a 
 large church, and a competent support. 
 Our plan enables us to take all these places 
 into circuits, and to supply them with 
 regular preaching and pastoral supervision. 
 
 The greatest difficulties of the itinerancy' 
 are found in new and thinly settled coun- 
 tries. The conferences, districts, and cir- 
 cuits, must be spread over a wider terri- 
 tory. The stations must be at a greater 
 
POLITY OP METHODISM. 117 
 
 distance from each other. The toil and in- 
 convenience of removals axe so much the 
 greater, and also of continued traveling 
 around districts and circuits. To one who 
 has any understanding of the philosophy 
 of Methodism, it must be at once apparent, 
 that every new city or village which springs 
 up operates in our favor, by bringing our 
 churches into close contiguity. Every new 
 road opened, every old one repaired, every 
 turnpike, every canal, every foot of rail- 
 road, every new steamboat, every bridge, 
 is so much added to our facilities. It is 
 as if the whole community were at work 
 to cast up a highway for us. Our ends 
 are answered just as much as if the money 
 were subscribed and the work done by us, 
 or by others for our special benefit. The 
 friction of our ecclesiastical machinery is 
 continually diminishing. 
 
 And what is thus working to our ad- 
 vantage, is operating against the other sys- 
 tem. Parishes are no longer secluded. 
 They are constantly visited by strangers. 
 The people will hear new voices, and be 
 captivated by novelty. The settled minis- 
 
118 POLITY OF METHODISM. 
 
 ter will have to work hard to retain the 
 preferences of his hearers. They will tra- 
 vel more, hear a greater variety of ministers 
 abroad, and thus widen the field of com- 
 parison. The minister himself, if he is not 
 quite satisfied, can talte a trip of several 
 hundreds of miles; give specimens of his 
 eloquence to several difierent congregations 
 in the course of a week or two ; and thus 
 open the way for a call. 
 
 CHAPTER XYH. 
 
 Unfounded comparison between Congregational and 
 Presbyterian evangelists and missionaries, and the 
 itinerant ministers of the M. E. Cliurch— rCbncio ad 
 Clerum of Rev. A. Newton— The operations of evan- 
 gelists and missionaries incongruous with the interests 
 of a settled ministry. 
 
 Lest it should be supposed that our 
 system has in any respect the advantage 
 of Congregationalism, Mr. Tyler adds : 
 “ And it should also be recollected, in in- 
 stituting a comparison between the Con- 
 gregational and Methodist systems, that 
 the employment of traveling preachers, 
 
POLITY OP METHODISM. 119 
 
 although reduced to a system and carried 
 to a great extent by the Methodists, is not 
 unknown to Congregationalism. Evan- 
 gelists^ and missionaries are not confined 
 to tlie care of a single church ; and it would 
 be in perfect keeping with Congregational 
 order to supply new and thinly inhabited 
 regions with an itinerant ministry.’’ He 
 would persuade his readers that Congrega- 
 tionalism unites, or may unite, all the ad- 
 vantages of the itinerant system of the 
 Methodists with the superior advantages 
 of a settled ministry. 
 
 That Congregationalists employ evan- 
 gelists and missionaries, we admit; but 
 their missionary operations are a mere ap- 
 pendage to Congregational order. Let the 
 missionary be called and settled ; in other 
 words, let him become a pastor, according 
 to their theory of constituting pastors; and 
 he ceases to be a missionary. He belongs 
 to the settled ministry. His church may 
 receive aid from the funds of the Mission- 
 ary Society, but that does not make him 
 a missionary. Otherwise a great portion 
 of the settled ministers of Connecticut are 
 
120 POLITY OF METHODISM. 
 
 missionaries. But if he is not called and 
 settled by the people to whom he minis- 
 ters, upon whose authority does he go ? 
 
 He is appointed by the official board of 
 the Missionary Society, and subject to its 
 control. Mr. Tyler says : “ Evangelists and 
 missionaries are not confined to the care 
 of a single church.” Is this designed 1o 
 imply that they have pastoral care ? It 
 cannot be pretended that evangelists have. 
 Nor can missionaries, except in violation 
 of the principles of Congregationalism in 
 reference to the source of pastoral authority. 
 
 I should like to be informed how Con- 
 gregationalists could, consistently with their 
 order, supply “ new and thinly inhabited 
 regions with an itinerant ministry.” A 
 writer in the New-Englander, vol. i, page 
 131, proposes, “ as the true remedy for a 
 surplusage of ministers in certain districts, 
 to send forth to other regions all who are 
 properly qualified, and to put them to work, 
 and keep them at work, where their labors 
 will be effectual for the advancement of 
 the kingdom of God.” Perhaps this is the 
 
POLITY OF METHODISM. 121 
 
 scheme. I am glad to see this recognition 
 of the sending principle. 
 
 But how will this sending comport with 
 the alledged right of the people to elect their 
 teachers, and the teachers their people? 
 It is apparent that, to remedy the difficulty 
 complained of, it is necessary for them to 
 depart altogether from their boasted theory ; 
 and the alternative to be adopted is one 
 which would never be submitted to by the 
 equalizing and free spirit of Methodism. 
 
 But Congregationalism has not the power, 
 whether legitimate or otherwise, to send its 
 surplusage of ministers from one region to 
 another. The theological schools may 
 send forth hundreds every year ; the asso- 
 ciations may license them, and thus render 
 them eligible to the pastoral work ; but 
 there is no authority which can require 
 them to go anywhere. If necessity, or 
 the spirit of their holy calling, should in- 
 duce them to place themselves under the 
 direction and control of the American 
 Home Missionary Society, still the power 
 necessary to keep them employed where 
 
122 POLITY OF METHODISM. 
 
 their labors are in demand does not exist. 
 They can withdraw themselves from the 
 service of that society, and crowd the 
 market in New-England, leaving vast 
 numbers of churches in hopeless destitu- 
 tion. It is true, a Methodist minister may 
 withdraw himself from the field assigned 
 him, but in so doing he relinquishes his 
 eligibility to the pastoral relation. 
 
 In reference to evangelists, it is the opin- 
 ion of many Congregationalists and Pres- 
 byterians that their office (if office they 
 can be said to have) is quite incongruous 
 with that of a settled ministry. Among 
 the papers which I have preserved, since 
 the attacks of Congregationalists on Me- 
 thodism aroused me to this investigation, 
 are extensive extracts from the Condo ad 
 preached by Rev. A. Newton, at 
 a late commencement of the Western Re- 
 serve College, on the subject of the em- 
 ployment in the churches of a class of 
 men called evangelists. It was published 
 in the Ohio Observer by request of the 
 ministers who heard it. The extracts are 
 found in the New-England Puritan, for 
 
POLITY OF METHODISM. 123 
 
 Sept. 23, 1841, the editor of which remarks : 
 “ The publication of such a sermon among 
 the churches at the west is a token for 
 good.’’ I ask attention to the following 
 passages : — 
 
 “ Another evil of the system is its un- 
 happy effect upon the pastoral relation. 
 
 It is a fact, which I think will not be 
 questioned, that where evangelists have 
 labored most, there the pastoral relation has 
 been most precarious. A few years ago 
 it was almost a matter of course, in some 
 portions of the country, that the dismissions 
 of the pastor followed the labors of the 
 evangelist. And those churches which 
 have adopted this system have been un- 
 able, in general, to retain a pastor above 
 two or three years. There are, or have been, 
 large sections of the Presbyterian Church, 
 where a permanent ministry is among the 
 things that were — whole presbyteries ex- 
 ist with scarcely one installed pastor with- 
 in their bounds. These very sections have 
 been the theatre of the new system of opera- 
 tions. So uniformly has the one state of 
 things followed the other, that we must be- 
 
124 POLITY OF METHODISM. 
 
 lieve they sustain to each the relation of 
 cause and effect, or else renounce one of 
 the first maxims of sound reasoning. 
 
 “ But can we not see, in the nature of 
 the cause itself, that which would lead us 
 to expect just such effects. Is there not 
 enough in the novel, eccentric, theatrical, 
 story-telling style of preaching, which is 
 sedulously cultivated by many evangelists, 
 to make many people think that is the best 
 way of preaching, and almost the only 
 way to do good ? Is it not easy to con- 
 ceive that a large portion of almost every 
 congregation may be so captivated, at first, 
 with it, that they would be dissatisfied with 
 any other ? Why, the Bible itself becomes 
 a stale book to minds accustomed to such 
 preaching. The burning eloquence of Paul, 
 even, has nothing to excite them. What 
 wonder, then, is it, that they grow tired of 
 their pastor, whose voice they have heard 
 for a score of years, even though he may 
 preach with the zeal and fervor of an apostle ! 
 
 “ But there is another way in which this 
 system affects the pastoral relation. Most 
 evangelists deem themselves more com- 
 
POLITY OF METHODISM. 125 
 
 potent than the pastor, not only to preach, 
 but to manage the whole revival. They 
 know just how many meetings, and at 
 what time they should be held, better than 
 he who has been on the ground twenty 
 years. They therefore insist on having the 
 sole direction ; and if the pastor attempts 
 to resist the usurpation of his rights, he 
 does it at the peril of exciting against him, 
 not only the opposition of the evangelist, 
 but all whom he can enlist in his behalf. 
 Thus the foundation is speedily laid of 
 disaffection between himself and his 
 people, and of ultimate separation. How 
 many dismissions have resulted from this 
 cause alone, let the history of past years 
 decide. What division, discord, and every 
 evil work, have been connected with these 
 movements, let those churches testify which 
 have been brought to the very verge of 
 ruin by them.” 
 
 So much for Mr. Tyler^s attempt to 
 make it appear that the operations of an 
 intinerant system may be harmoniously 
 united with the Congregational plan of a 
 settled ministry. 
 
126 
 
 POLITY OF METHODISM. 
 
 CHAPTER XVIIL 
 
 Methodism does not deprive its churches of any right by 
 its mode of supplying them with pastors. 
 
 Mr. Tyler objects, as we have seen, that 
 the Methodist system “takes from the 
 brethren the right of choosing their reli- 
 gious teachers.’^ 
 
 There is a vagueness in the phraseology 
 of this objection, which makes it important 
 that we should ascertain definitely its im- 
 port. 
 
 In the first part, the objector cannot be 
 understood to mean that our system inter- 
 feres with the right of members of other 
 denominations to choose their teachers ; 
 or, secondly, that it denies to any the right 
 to join whatever denomination they may 
 desire to join. Methodists become and 
 continue such of their free choice. If any 
 become dissatisfied with Methodism, or 
 Methodist preachers, the wide field of 
 Christendom is before them, and there is 
 no restraint upon their liberty. If he mean 
 to be understood that the Methodist laity 
 
POLITY OP METHODISM. 127 
 
 have nothing to say in determining who 
 shall be elevated to the pastoral office, the 
 objection has already been refuted. But 
 he means nothing more, it is presumed, 
 than that particular churches or congrega- 
 tions among the Methodists are deprived 
 of their right to elect their immediate pas- 
 tors. The objection is refuted by the 
 single fact, that the right alledged never ex- 
 isted. With us, churches have no more 
 right to elect their pastors, than pastors 
 their churches. We readily grant that the 
 Congregation alists, the Presbyterians, the 
 Baptists, and others, have this right. It is 
 conceded, or rather created^ by the consti- 
 tutions of their churches. It is one of the 
 terms of the ecclesiastical compact into 
 which they have entered. But no such 
 right is acquired by becoming a Methodist. 
 It is not in the compact. On the contrary, 
 a connection with the Methodist Episcopal 
 Church implies an agreement that the 
 ministry shall be otherwise appointed. 
 
 Perhaps it will be affirmed that such a 
 compact is vicious — that it nullifies a right 
 conferred by a higher charier, the New 
 
128 POLITY OF METHODISM. 
 
 Testament. Can any one prove this? 
 Where is the text? Let it be adduced, 
 and the argument is at an end. 
 
 Will it be replied that, although no 
 statutory clause can be found, primitive 
 practice determines the question? We 
 are willing to abide the result of this issue. 
 Bring forward, then, from the New Testa- 
 ment, a single instance of a church electing 
 its immediate pastor. I have looked in 
 vain for one. 
 
 My impression is, that a thorough ex- 
 amination of the sacred oracles, in search 
 of examples of ministers receiving calls to 
 particular charges, and entering into stipu- 
 lations for their support, would lead to 
 some mortifying discoveries. I confess 
 that I have met with one instance in the 
 Old Testament. I refer to the case of the 
 Levite, recorded in Judges, chapter xvii : 
 He departed out of the city from Bethle- 
 hem-judah to sojourn where he could find 
 a place.” In other words, he was traveling 
 as a candidate for a settlement. “ And he 
 came to Mount Ephraim, to the house of 
 Micah.^’ This Micah had a house of 
 
POLITY OF MFTHODISM. 129 
 
 gods, and made an ephod, and teraphim, 
 and consecrated one of his sons, who be- 
 came his priest.” And Micah said unto 
 him, Dwell with me, and be unto me a 
 father and a priest, and I will give thee 
 ten shekels of silver by the year, and a 
 suit of apparel, and thy victuals.” The 
 Levite accepted the call. And Micah 
 consecrated him, and he became his priest.” 
 Some time after this he received another 
 call. Certain Danites said unto him, Go 
 with us, and be to us a father and a priest : 
 is it better for thee to be a priest unto the 
 house of one man, or that thou be a priest 
 unto a tribe, and a family in Israel?” 
 This reasoning was decisive. He was not 
 at all averse to promotion. His heart 
 was glad.” He took the image, and the 
 ephod, and the teraphim, belonging to 
 Micah, and went off’ to serve his new con- 
 gregation. 
 
 It is by no means my intention to give 
 this Levite as the prototype of the settled 
 ministry. In its ranks Christianity finds 
 many of her brightest ornaments. I cite 
 it as the only instance which I can find in 
 
130 POLITY OF METHODISM. 
 
 the sacred oracles of a minister accepting 
 a call to a particular charge, and of mutual 
 contracting between him and his charge, 
 for services on the one hand, and support 
 on the other. 
 
 So far as the New Testament is con- 
 cerned, every example, to my view, looks 
 the other way. The Saviour sent forth 
 his disciples two and two, assigning them 
 their field of labor. The apostles refused 
 to be detained in any place by the most 
 urgent solicitation ; but, regarding all the 
 churches as their joint pastoral care, went 
 here and there, as the Holy Ghost, or a 
 sense of duty, moved them. Paul sent 
 Titus, and another not named, but of 
 whom it is said, “ His praise is in all the 
 churches,” to Corinth. Subsequently, he 
 sent Timothy and Erastus into Macedonia, 
 with instructions to include Corinth in 
 their field of labor. He sent Tychicus to 
 Ephesus. He sent Epaphroditus to the 
 Philippian Church, and expressed a hope 
 that he would shortly be able to send 
 Timothy unto them. 
 
 Perhaps we shall be told that the 
 
POLITY OF METHOOISM. 131 
 
 churches of the New Testament elected 
 their own officers. This is a debatable 
 proposition. I hesitate not to deny it. 
 But if it should be granted that they elect- 
 ed other officers, the proof that they elected 
 their pastors would still be lacking, and 
 this is, at present, the sole point in dis- 
 pute. 
 
 It may be thought, however, that, if it 
 should be admitted that these churches 
 elected any of their officers, a very strong 
 presumption would arise that they elected 
 all their officers, including, of course, their 
 pastor. We think otherwise. Were a 
 foreigner, speculating upon the theory and 
 practice of American republicanism, to 
 infer that all the officers of our govern- 
 ment are elected by popular suffrage, from 
 the fact that some are, his inference would 
 be contradicted by facts notorious to every 
 intelligent American. 
 
 Failing to establish this alledged right 
 of churches to elect their pastors, either by 
 the precept or practice of the New Testa- 
 ment, some may be disposed to fall upon 
 the pretence that it is a natural right. A 
 
132 rOLITY OF METHODISM. 
 
 single reflection will expose the absurdity 
 of this view. Natural rights belong to men 
 as men, and not as Methodists or Presby- 
 terians. And to say that natural rights 
 may be acquired by joining any associa- 
 tion would be to perpetrate a gross sole- 
 cism, It would be to destroy the very 
 distinction between natural and conven- 
 tional rights upon which the supposed ar- 
 gument of the objector is based. But who 
 will affirm that men have a right, as men — 
 apart from their religious character, or 
 without membership in any church, and 
 independently of any other conventional 
 privilege — to say what particular minister 
 shall be the pastor of this or that congrega- 
 tion ? No one, it is presumed. The re- 
 sult is, that Methodism deprives no one of 
 his rights by its mode of supplying its 
 churches with pastors. 
 
 THE END* 
 



 V