The Methodist armor : or, A popular exposition of the doctrines, peculiar usages, and ecclesiastical machinery of the Methodist Episcopal Church, South

Preface

The design of this little book is to give a condensed view of the prominent doctrines, peculiar usages, and polity of the Methodist Episcopal Church, South. The Articles of Faith and the General Rules are given also, with Scripture quotations and explanatory notes. The book, putting into a small compass what lies scattered in many volumes of Methodist authors, is especially intended to meet the wants of the popular masses adhering to Methodism.

The Author.

Shelby, N. C, April. 1882.

Contents

C1UPTEK PAGE

Introduction 7, 8

I. Origin of Methodism in England — The First Methodist Society — Rev. John Wesley, the Founder. 9-12 II. Origin of Methodism in America — The First Methodist Society — The First Annual Conference — The Organization of the Church — Historical Statement

Introduction

BY REV. L. L. IIENDREN, D.D.

Methodism had its birth in an age of sharp and searching controversy, and, in reaching its present distinguished position among the Protestant denominations, every inch of ground was fiercely contested. Its prominent doctrines, peculiar usages, and polity, were frequently and publicly discussed; therefore, the multitudes had better and more clearly defined views of the distinctive features of Methodism than in this age of tacit fraternity, the tendency of which is to conventionalism. These subjects being now less frequently discussed in a controversial way, there exists a lamentable ignorance on these points. Many otherwise intelligent persons have not the inclination, or, having that, have not the patience, to persevere in such a research as would be necessary to gain the proper information. The necessity for a book containing this in a comprehensive and condensed form has been long and painfully felt, resulting often in a loss of members to our Church. Other denominations have their distinctive dogmas clearly expressed and formulated, while ours are found only in our scholastic and theological works. The author of the book which we now introduce to the reader, feeling this absolute necessity, has most opportunely and successfully met this great need of the Church and the people. He gives us a concise history of the rise and progress of Methodism in England and America, and also of its chief instruments. This puts the reader in possession of the proper historical information at the very outset, enabling him to appreciate more fully the subjects discussed. The "validity of Methodist ordination" is stated in the simplest, clearest, and most conclusive manner, adducing facts and testimonials which refute unanswerably the assumptions of High-churchism. The Articles of Religion, General Rules, and prominent doctrines are presented in a most convenient and scriptural way for the general reader. The brief, striking manner of bringing out the fact that there are but two orders of the ministry by divine right will be highly interesting and instructive. The arguments on the mode and fit subjects of baptism are so scriptural, simple, and conclusive as to satisfy and convince all who are not blinded by preju-

8 Introduction.

dice. On the subject of Church government, and peculiar usaces of Methodism, the author is unusually happy, clear, and forcible in his explanation of the powers and functions of the several Conferences, and the peculiar advantages of the itinerant ministry. On the support of the ministry he takes the ground that the tenth of the income is still required. He gives cogent arguments and reasons in regard to the obligation of sustaining the gospel, supported by many strong and striking facts and illustrations. He shows the great blessings and benefits accruing to those who devise liberal things for the temporal comfort of those who minister in holy tilings, which, at the same time, contribute largely to the efficiency and usefulness of the ministry. He especially shows the great intellectual and spiritual benefits of a well-supported and efficient clergy. The chapter on Church-membership is a clear, sound, and scriptural statement of this important subject. If carefully studied, it will certainly remove a great deal of error prevalent with the masses on this question. The people will read with pleasure and profit the Methodistic origin of Sunday-schools and revivals, as integral parts of our Church, their missionary spirit, and their power for good. Missions and education, as essential elements of Methodism, have been succinctly and satisfactorily discussed. The treatment of the apostolic features of Meth odism — the thorough training of children, and attaching them more firmly to our Church — is comprehensive and conclusive. The reader will find in this book multum in parvo — "the sincere milk," "the living bread," and "strong meat" of Methodist doctrine and polity.

We honestly advise every Methodist to buy, carefully read, and study the "Methodist Armor," for its intrinsic merit, its necessity, its compactness and cheapness. Dr. Hudson was peculiarly fortunate in the suggestive name of his admirable little book. Incased in this armor, with a thorough knowledge and skillful use of the weapons furnished, the young as well as the old Methodist soldier can meet and defeat on every field any human or Satanic foe.

L. L. IIkxdren.

THE METHODIST ARMOR.

Chapter I. Oeigin Of Methodism In England

The History of Methodism began in the year 1729. It was born in the University of Oxford, England. While at college, John Wesley, Charles Wesley, and George Whitefield, and a few others, banded themselves together for the purpose of intellectual and spiritual improvement. So systematic were these young men in their habits of religious duty that the gayer students in derision called them

Methodists.

So the disciples of Christ were first called " Christians" at Antioch by a deriding world; yet the name was so appropriate that they gloried in it. And since Methodism has wrought out such a glorious history, none of her followers are ashamed of her name.

1739. The 'Fikst Methodist Society

was organized in .London by Mr. Wesley. It began with about ten persons, and soon swelled up to hundreds. A great revival soon began to spread over the British realm. It was a work of great depth and duration.

" It came sweeping along like the winds which God had let loose from his fists, swaying devout souls, breaking down stubborn sinners, overturning hopes built on false foundations, but quenching not the smoking flax, nor breaking the bruised reed. It was Heaven's bountiful gift to the silent prayer of the world's sorrow by reason of its great sin. In the midst of this spiritual darkness, God raised up a bishop, a preacher, a poetj three men the equals of whom have probably never been seen in the world at once since the apostolic days. The bishop was John Wesley, the preacher was George Whitefield, the poet wras Charles Wesley. To these three men, and those whom they gathered to their standard, did the Lord commit the precious work of awaking the British kingdom to a sense of God and duty, and by them he wrought a reformation which stands alone as a spiritual revival without admixture of State-craft or patronage of parliament or king."

Methodism began with experimental religion in the heart, and by spontaneous energies from within projected itself out into organic forms of life, such as class-meetings, love-feasts, Conferences, the itinerancy, and Church polity. This is the philosophy of the Methodist economy. It is the power of divine life clothing itself with such organic functions as are necessary to perpetuate and spread itself through the world. In ten years the outlines of the coming Church were already prepared. Societies were formed, quarterly-meetings held, Annual Conferences nssombled, and preachers exchanged, and Methodism began her glorious career.

Rev. John Wesley, the' Founder.

The illustrious Founder of Methodism was born June 1 i, 1703, in the parish of Epwortli, Lincolnshire. He was descended from a long line of able ministers. 41 When God sets out to make a great man, he iir.->f

Origin of Methodism in England. 11

makes a great woman." This is eminently true in the case of John Wesley. His mother, ..Susannah Wesley, was a woman ol stmng, InMlefit, fine culture, (leap piety, and rare domestic qualities. John Wesley came of good stock. Sis father was a preacher before him. He entered college at the age of seventeen, and came out a distinguished graduate of one of the most famous universities of the world. His intellectual training was of the highest order. A happy and thorough conversion marked his religious experience. He says: "I felt my heart strangely warmed. I felt I did trust in Christ alone for salvation ;• an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.''' Before he knew what religion was theologically, now he knows what it is experimentally. From this time on he is a new man full of power and the Holy Ghost. His intellectual faculties kindled up into a luminous condition, and his spiritual vision was clear and comprehensive. The enthusiasm growing out of his experience went with him, and caught material everywhere for new flame and fervor. The torch of Mr. Wesley's experience set the world on fire, which has glowed and spread from that day till now. The celestial fire which warmed his heart is the light of the world.

John Wesley died in 1791, exclaiming, "The best of all is — God is with -us! "

As beautiful as t*he summer sunset in a cloudless^ sky was the death of Mr. Wesley. The sun of his long life, beautiful in the morning of youth, radiant at the noon of manhood, after shining almost a century to enlighten and make fruitful the earth, went down in full-orbed, glory, gilding the world left behind with the reflected splendor of its departing rays. " I consider him as the most influential mind of the last century, the man who will have produced the greatest results centuries hence," said Southey. " No man has risen in the Methodist Society equal to their founder, John Wesley," said Dean Stanley. "A greater poet may arise than Homer or Milton, a greater theologian than Calvin, a greater philosopher than Bacon, a greater dramatist than any of ancient or modern fame, a greater revivalist of the Churches than John Wesley— never!" said Dr. Dobbins of the Church of England. "As Mount Everest lifts its tall head not only above every other peak of the Himalayas, but above the tallest peak of every other mountain in the wide world, so John Wesley, as a revivalist and reformer, towers not only above the other great men of Methodism, but above the greatest in all other Churches of Christendom," said Dr. J. O. A. Clark. Though not a century and a half have elapsed since he founded the Methodist Church, yet no less than fifteen millions of persons, including communicants and adherents to his systems, are his followers.

Chapter II. Origin Of Methodism In America

The Methodism which swept through England as a spreading fire over a field of dry stubble soon crossedthe Atlantic and began to glow and burn in America.

17G6. The First Methodist Society.

It was organized by Philip Embury, a local preacher, in the city of New York. Barbara Heck, a Chris-*

Origin of Methodism in America. 13

tian woman, lias the honor of being the prime mover in the work. Embury and Barbara Heck were emigrants from Ireland — originally of German stock. Robert Strawbridge, from Ireland also, organized a Methodist society in Maryland about the same time. These two local preachers were greatly assisted in their work by a British officer named Captain Webb. The first Methodist church was built in John street, New York, 1768. The society consisted of but five members. As green forests sleep in the tiny cup of acorns, so grand possibilities slumbered in this mustard-seed of vital religion.

1769. Richard Boardman and Joseph Pilmore, the first itinerant preachers sent out by Mr. Wesley, arrived in America; the former was stationed at John Street Church, New York, and the latter as pastor in Philadelphia.

1771. Francis Asbury and Richard Wright came. The latter soon returned to England, but Mr. Asbury remained, and became the most memorable and influential man in American Methodism.

1773. The Eiest Annual Confebence was held in Philadelphia. The roll of names: Thos. Rankin, R. Boardman, J. Pilmore, Francis Asbury, R. Wright, George Shadford, Thomas Webb, John King, A. Whitworth, Joseph Yearby. Thomas Rankin presided. The business was simple and brief. It consisted mainly in the agreement of the preachers to abide by the doctrines and discipline of Mr. Wesley. There were then but ten traveling preachers, six circuits, and eleven hundred and sixty members.

1774. Robert Williams began to form societies in Virginia.

1776. The first circuit was organized in North Carolina, and called the "Carolina" Circuit.

Robert Williams came from England; landed in America, 1769. To him belongs the honor of introducing Methodism into Virginia and North Carolina. He was a rousing preacher, and instrumental in the salvation of many souls.

1777-78. The whole country was seething and boiling over with the war-spirit of the Revolution, yet great revivals prevailed in the south-eastern part of Virginia and in the counties of Halifax and Warren in North Carolina. Eighteen hundred souls were added to the societies in one year.

1784. The Organization of the Church.

The " Methodist Episcopal Church " was formally organized at a conference of Methodist ministers called by Thomas Coke, LL.D., an assistant of Mr. Wesley in England, and sent over by the latter for the purpose of consummating such organization. The first bishops, Coke and Asbury, were elected by the Conference (called the Christmas Conference) which met in Baltimore, Dec. 25, 1784, and continued its session until Jan. 2, 1785.

Historical Statement

The organization constituted it a, valid. Christian Church. The associations formed by Mr. Wesley and his preachers were originally called societies. They were voluntary associations of persons for mutual improvement in experimental and vital piety. They were still members of the Church of England ; they attended its regular services and received the sacraments at its altars. Mr. Wesley himself continued during life a

Origin of Methodism in America. 15

regular presbyter in that Church. The same state of things arose in America, and continued during the existence of the colonial crovernment. Soon after the close of the Revolution most of the clergymen of the English Church, many of whom were Tories, returned to England. This left the Methodist people without sacraments. The preachers did not think themselves authorized to administer them, and appealed to Mr. Wesley for relief. He regarded the societies as sheep in a wilderness without a shepherd, and felt himself providentially called upon to provide for them proper pastoral care. Accordingly he ordained Dr. Coke, a presbyter of the Church of England, giving him authority to exercise the office of a bishop, calling him a superintendent, which is only another name for the same thing. Mr. Wesley sent Dr. Coke to America, directing him to ordain Francis Asbury to the same episcopal office. These two were to have a general superintendency of all the Methodist societies in America; they were to travel at large through the length and breadth of the land, and were to ordain elders, whose services were required by the exigences of the people. Mr. Wesley prepared a form of Discipline for the use of the Methodists, which contained the Articles of Religion, the General Rules, a Ritual for ordination and other services of the Church. As already stated, the preachers assembled in General Conference, received Dr. Coke in his office as bishop, and elected Francis Asbury to the same office, in accordance with Mr. Wesley's direction. The Conference adopted the Discipline as their ecclesiastical constitution, and thus became a regularly and a fully organized Christian Church.

The Methodists of America were no longer mere societies within the pale of the English Church, but were themselves a properly constituted gospel Church of God. They are now " a congregation of faithful men in which the pure word of God is preached and the sacraments are duly administered according to Christ's ordinance, in all those things that of necessity are requisite to the same."

It is a Methodist Episcopal Church, not a Congregational nor a Presbyterian Church. It is a Church governed and superintended by bishops, who are elected and ordained to the work of the episcopacy.

It is sometimes said that Mr. Wesley did not intend to authorize the establishment of a Methodist Episcopal Church, and the proof alleged is that he called Dr. Coke and Asbury superintendents, and rebuked them for allowing themselves to be called bishops. The facts are, Mr. Wesley, in the beginning of his ministry, was a High-churchman, but the reading of Stillinglieet's " Irenicum " cured him of that belief. He entirely changed his views on this subject. He said: "I still believe the episcopal form of Church-government to agree with the practice and writings of the apostles, but that it is prescribed in Scripture I do not believe." He intended to give, and did give, the episcopal form of Church-government to the Methodist Church in America.

Mr. Wesley shunned the term bishop, and rebuked Mr. Asbury for wearing it, because of the worldly pride, pomp, and ostentation with which that word was connected in the English Church. But the thing intended by the term when properly applied he approved by giving the same when he ordained Coke

Origin of Methodism in America. 17

and sent him to ordain Asbury and organize the Methodist Church under the government of the episcopacy.

Validity of Methodist Oedination.

1. The presbyters, or elders, of the New Testament exercised the power of ordination. Timothy was ordained by " the laying on of the hands of the presbytery," or body of elders. (1 Tim. iv. 14.) To deny that elders have the right to ordain is to run directly against the expressed declaration of the Bible. Of his power to ordain Mr. Wesley had no doubt. He says: "Lord King's account of the primitive Church convinced me, many years ago, that bishops and presbyters are the same order, and consequently have the same right to ordain. I have accordingly appointed Dr. Coke and Francis Asbury to be joint superintendents; as also Richard Whatcoat and Thomas Yasey to act as elders among them in North America, by baptizing and administering the Lord's Supper." In 1780, he said: "I verily believe I have as good a right to ordain as to administer the Lord's Supper." Luther, Calvin, Melanchthon, as well as Mr. Wesley, believed in the validity of presbyterial ordination.

2. There are two ordinations, a divine and a human. The divine is the call of God to preach the gospel. The Saviour called and sent the apostles out to preach. " Go ye into all the world and preach the gospel." Their oidination was the unction of the Holy Ghost. Human ordination recognizes the essential one of the Holy Ghost. When you can get the two, well and good; but if not, give us the divine, let who will have the human. The Churches, properly enough for the sake of order, license and ordain men to the work of the ministry, but no ecclesiastical authority can make ministers. They only recognize the call of God. The chief and essential ordination then is of God; and wherever this exists it matters but little what the human ordination is. Mr. Wesley, called of God, and eminently qualified by intellectual and spiritual endowment, had, by reason of these endowments, and as being a founder of a great Church, as much right to ordain a ministry as any pope, patriarch, bishop, or archbishop, that ever performed that function. The true validity of the Methodist ministry is derived from Mr. Wesley, who was not only a presbyter in the English Church, but under God became an illustrious founder of a great evangelical Church of Christ. Richard Watson says: " The Reformed Churches held the call of the people the only essential tiling to the validity of the ministry; and teach that ordination is only a ceremony which renders the call the more august and authentic. Accordingly, the Protestant Churches of Scotland, France, Holland, Switzerland, Germany, Poland, Hungary, Denmark, etc., have no episcopal ordination; for Luther, Calvin, Bucer, Melanchthon, and all the first reformers and founders of these Churches, who ordained ministers among them, were themselves presbyters, and no other." Thus it appears that all these Churches had no other ministry than such as was ordained by the presbyter//. Mr. Watson goes on to say: "In opposition to episcopal ordination, they (Protestants) urge that Timothy was or dained ' by the laying on of the hands of the presbytery;' that Paul and Barnabas were ordained by certain prophets and teachers in the Church of Antioch, and not by bishops presiding in that city. (Acts xiii. 1-3.) Furthermore, it is a well-known fact that

Origin of Methodism in America. 19

presbyters in the Church o£ Alexandria ordained even their own bishops for more than two hundred years in the earliest ages of Christianity. They further argue that bishops and presbyters are in Scripture the same" and therefore episcopal ordination means nothing more than presbyterial ordination. They are but two names for one and the same thing.

3. The theory of High-churchism affirms that the right of ordination is derived from an episcopal ordination transmitted in an unbroken succession from the apostles, and that without this so-called apostolic succession there can be no Church or lawful ministry. Consequently the Episcopalians claim to be the only true Church.

The alleged succession is not historically true. I mean that there has been no such unbroken succession of ordinations in the past. Such a succession cannot be proved; and it is morally certain that such an unbroken chain never existed.^ The world recently saw that the champions of popery could not even prove that St. Peter was ever at Rome, to say nothing of his ordinations.1) The facts already mentioned, that in the primitive Church several pastors took part in each ordination, and that the modern popish view of ordination was unknown, would naturally render it impossible to trace each ordination to any one bishop or presbyter. The Church-curate who comes with a printed list of his ecclesiastical pedigree up to the apostles must have wonderful confidence in the ignorance of those whom he expects to accept his list with unquestioning faith. Many eminent ministers and laymen of the English Church, who have made this subject a special study, have confessed that the historical succession is utterly untenable. Chillingworth said: "I am fully persuaded that there hath been no such succession." Lord Macaulay says: " Even if it were possible, which assuredly it is not, to prove that the Church had the apostolical orders in the third century, it would be impossible to prove that those orders were not in the twelfth century so far lost that no ecclesiastic could be certain of the legitimate descent of his own spiritual character. We see no satisfactory proof that the Church of England possesses apostolical succession."

Bishop Hoadly says: "It hath not pleased God in his providence to keep up any proof of the least probability, or moral possibility, of a regular uninterrupted succession; but there is a great appearance, and, humanly speaking, a certainty, to the contrary, that the succession hath often been interrupted." Dr. Comber, as quoted by Mr. Bleby, says: "There is neither truth nor certainty in the pretended succession of the first popes." Bishop Stillingneet says: " Come we, therefore, to Borne, and here the succession is as muddy as the Tiber itself. . . . The succession so much pleaded by the writers of the primitive Church was not a succession of persons in apostolic power, but a succession of persons in apostolic doctrine." Archbishop Whately says: "There is not a minister in all Christendom who is able to trace up, with approach to certainty, his spiritual pedigree." John Wesley, whom Churchmen are so fond of quoting for the benefit of Methodists, says: "The uninterrupted succession I know to be a fable, which no man ever did or can prove." Let it be remembered that all these testimonies are from Churchmen, wh< m it would naturally gratify to find evidence of an unbroken succession, whatever might be their estimate of its value. Yet this is the dogma on the strength of which IJigh-churchmen disfranchise non-episcopal Churches of their Christian birthrights. ______

Chapter III. Articles Of Religion

The Church being regularly organized and officered, the Articles of Eeligion were adopted as her standard of faith. The Twenty-five Articles of Religion were extracted by Mr. Wesley from the Thirty-nine Articles of the Church of England. We give these Articles, with Scripture quotations and such notes as tend to explain the meaning and importance of them.

I. Of Faith in the Holy Trinity.

There is but one living and true God, everlasting, without body or parts; of infinite power, wisdom, and goodness ; the maker and preserver of all things, both visible and invisible. And in unity of this Godhead, there are three persons of one substance, power, and eternity— the Father, the Son, and the Holy Ghost.

Proofs. — "Hear, O Israel: The Lord our God is one Lord." (Deut. vi. 4.) "One God and Father of all." (Eph. iv. 6.) "But the Lord is the true God. He is the living God." (Jer. x. 10.) " From everlasting to everlasting thou art God." (Ps. xc. 2.) " God is a Spirit." (John iv. 24.) "The Lord God omnipotent reigneth." (Rev. xix. 6.) "To God only wise, be glory." (Rom. xvi. 27.) "The Lord is good to all; and his tender mercies are over all his works." (Ps. cxlv. 9.) " There are three that bear record in heaven, the Father, the Word, and the Holy Ghost." (1 John v. 7.)

Note.

The Creative Power of God. — "In the beginning

22 The MvHwlid Armor.

God created the heaven and the earth." The Bible assumes the existence of God. " The architect is simply named in the description of the building." It is left to the reader j;o see the eternal cause in the stupendous effect before him. There can be no effect without an adequate cause. This is a self-evident truth. Common sense leads men to believe that the existence of a house implies a builder; the picture implies a painter; a watch implies a watch-maker. So the existence of the world, the earth, sun, moon, and stars, implies an eternal Creator. This universe could not have built itself; such a supposition is a bold contradiction, because it implies the existence of a thing possessed of creative powers before it did exist.

II. Or the Word, or Son of God, who was Made

Very Man.

The Son, who is the Word of the Father, the very nnd eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and perfect natures — that is to say, the Godhead and manhood — were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to bo a sacrifice, not only for original guilt, bat also for actual sins of men.

PiiooKs.— "There is one God, and one Mediator between (lid and man, the man Christ Jesus." (1 Tim. ii. 5.) "In the beginning was the Word, and the Word was with God, and the Word was God." (John i. 1.) "The Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth." (John i. 14.) " Forasmuch then as t lie children are partakers of flesh and blood, he also himself likewise took part of the same." (lleb. ii. 14.) "The Holy

Ghost shall come upon thee, and the power of the Highest shall overshadow thee." (Luke i. 35.)

Note.

Jesus Christ is God, being the Word, or Logos. — " In the beginning was the Word." " For in him dwelleth all the fullness of the Godhead, bodily." " For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. He is before all things, and by him all things consist: For it pleased the Father that in him should all fullness dwell." (Col. i. 16-19.) If Christ created the world, then it follows necessarily that he is older than the world. The builder of a house must be older than the house. His preexistence is thus established. Christ is greater than the universe. The maker is necessarily grander than the thing made. He is greater in extent, greater in power. His omnipresence stretches out far beyond the outskirts of this almost immeasurable universe. His omnipotence is greater than all the forces of nature. He calmed the winds that sweep in the wild rush of the tornado; he controls the lightning that shivers in splinters the sturdy oak. The earthquake, lifting a continent on its gigantic shoulders, he wielded to liberate Paul and Silas from imprisonment. He is owner of all things. Creation gives the most valid title tq all things made. " For him all things were created." All temporal things are but as a scaffold used to build up the great temple of salvation among

men.

III. Of the Besurrection of Christ.

Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.

Proofs. — " Go quickly and tell his disciples that he is risen from the dead." (Matt, xxviii. 7.) "But he, whom God raised again, saw no corruption." (Acts xiii. 37.) "To this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living; for we shall all stand before the judgment-seat of Christ." (Rom. xiv. 9, 10.) "But now is Christ risen from the dead, and become the first-fruits of them that slept." (1 Cor. xv. 20.)