Methodism explained and defended.

Contents

INTRODUCTION, -

Chapter I. Hints To The Reader

«• II. JOHN WESLEY, ....

•* III. METHODISM,

14 IV. METHODISM IN AMERICA,

" V. DOCTRINES OF METHODISM,

«"« VI. DISCIPLINE OF METHODISM,

" VII. EPISCOPACY, -

" VIII. PRESIDING ELDERS,

11 IX. ITINERANCY, -

«« X. LOCAL PREACHERS,

" XI. OFFICIARY,

«« XII. THE LAITY,

«« XIII. METHODISM AGGRESSIVE,

" XIV. METHODISM PROGRESSIVE,

«« XV. RESULTS AND PROSPECTS

Introduction

That particular form of Christianity, denominated Methodism, has passed through one century of its existence ; and though volumes upon volumes have been written in its exposition and defense, yet the evervarying phases of attack from foes without and foes within, like "the protean forms of infidelity itself, must again be met, and the objections which have been reiterated against the doctrines and polity of the church, though answered a thousand times, must again and again be vanquished.

As a creature of Providence, Methodism, in her peculiar external organization, has adapted herself to the exigencies of the times, the genius of the various countries where she has been carried, and the progressive movements of the generations through which she has passed ; and hence, though constantly changing, yet, like the modifications through which the human system passes in the various stages of its development, she has always maintained her identity entire. She has the same head, and heart, and hand, and the same calm, benignant eye she possessed, as when, from the hand of Providence, she was sent forth

INTRODUCTION.

into the world to fulfill her high and holy mission. Every thing connected with the almost inimitable Wesley, possesses an interest and charm peculiarly attractive to all his followers. The rude simplicity of the worship connected with the early planting of Methodism, when its first heralds preached the gospel in the fields, and woods, and highways, and in the cemeteries, collieries, and mines ; and the organization of the society in the huge and dingy Foundery, where the kind's cannon had been cast, — will ever be invested with an interest to all who love vital godliness and make the form subordinate to the power. *

The plain, unstudied nature of the sermons, richly laden with gospel truth, and the untiring zeal of those early preachers, who, in the language of Borrow, in his Lavengro, "animated by the spirit of Christ, amidst much poverty, and, alas ! much contempt, persisted in carrying the light of the gospel amidst the dark parishes of what, but for their instrumentality, would scarcely be christian England," will ever elicit the admiration of the church and the world. While church-fed, literary scavengers, and white-cravated, rosy- cheeked priests denounced them as a host of "consecrated cobblers, canting hypocrites, and raving enthusiasts," the down-trodden poor hailed them as their benefactors. In the days of Wesley, the rich only were cared for, while the poor were generally lost sight of, and an impassable gulf forever separated them

INTRODUCTION.

from their wealthy neighbors. A monarchy always produces a caste in society; and the "high born" and "well-bred," no matter what their character, talents, or morals, are always regarded as a superior race of beings ; while the untitled poor, mauger all their qualifications or worth, are unnoticed and unknown. In a republican government like our own, where there is no aristocracy of birth or wealth, but where the true basis of excellence and character is worth and talents, there are no poor, in the above sense of that word. Here, all fictitious distinctions are unknown ; and liberty without licentiousness — equality without amalgamation — and fraternity on the true principle of elective affinity, exist in their true character.

Methodism in England, in its rise, and during all the eventful periods of its progress, always did, and always will find it necessary, so long as the distinctions created by the British government exist, in carrying out the principles of Christianity, to preach the gospel to the poor. This simple fact, namely, the law-enacted grades of society, in connexion with the state of religion and morals in the church in Wesley's day, will serve to show the necessity which existed for Methodism, under Providence, assuming the distinctive forms which have characterized it as a religious body.

The Methodist church in this country has assumed a type peculiar to our institutions in fact, if not in form. As the offshoot of Wesleyanism, it has taken root and

INTRODUCTION.

sprung up in a different soil and climate, and partakes largely of their fostering and genial nature. In this land we have no gospel for the poor or the rich, the high or the low, the bond or the free, as specific classes ; but, in the language of the commission of its great Author, our gospel is for "every creature." One who has recently been writing elaborate articles on the "great fundamental, constitutional peculiarities in the organic structure of the Methodist Episcopal Church," says, "no policy whatever must be adopted for the purpose of drawing the rich into our fold ; their condition," he adds, "is too sad, and their salvation too impossible," to justify any outlay of effort on the part of the church for their salvation. If this is not beingwise above what is written, and a species of religious charlatanry unsufferable in one who claims to be a preacher of the gospel, then have we grossly mistaken the genius of Christianity. "But," says this writer, "the common people flocked to Mr. Wesley and heard him gladly ; while the wise after the flesh, the mighty and the noble, did not come." Wonder if Mr. Wesley would have said to his beloved king, who was the subject of his last prayer, and the dignitaries of church and state, if they had come seeking admission into his societies, "we can't take you in; our gospel is not for you, but for miners, colliers, workingmen and servants ; we can't take you in, as our mission does not extend to any but the poor, the weak-minded, and the degraded?"

INTRODUCTION.

The presumption is, that he would not have turned any of the nobility away if they had sought admission into his classes. The fact, that few of the higher classes joined Mr. Wesley's societies, certainly should not be urged as a reason that the mission of Methodism was designed for none other than the poor. Such an assumption is ridiculous, and such teaching in this country is directly calculated to create a caste as hateful in itself as it is odious to God ; while its direct tendency is to array the poor against the rich, and those in authority, by creating a restless, suspicious, and unhappy disposition in the hearts of those who are not providentially blest with what others enjoy. Obvious as is its tendency, we cannot but believe that the course of such as teach this cant is founded in ignorance of its consequences.

The following pages cover nearly the whole field of controversy in regard to the polity of the Methodist Church, and present a clear and candid exposition of Methodism in a systematic form and a highly argumentative style. It is a book for the times, and should be read by all who desire to become more intimately acquainted with Methodist economy. It excels aU other works of its class in the arrangement and judicious treatment of its subjects. S.

EXPLAINED AND DEFENDED

CHAPTER I.

HINTS TO THE READER.

Reasons of the author for appearing before the public — His views frankly avowed — Authorities consulted — No pretensions to literary merit — Design of the work.

In this age of bookmaking, special and important reasons for asking public attention, are presented to the mind of almost every author. However extensive the publications that have issued from the press, every man who writes a book, discovers some particular emergency, to meet which, he deems his work suitable and necessary. The productions of others he readily admits are meritorious, and contain much that is useful and true. Yet, should all his thoughts have been previously published, the book containing them is too large and expensive — the style is too grave or too gay — or because of some peculiar and uncontrollable circumstances, it has failed to reach that portion of

14 HINTS TO READERS

community, for whose instruction and welfare, he is prompted to write.

How far the author of the following pages may have been influenced by the generous sentiment last mentioned, he submits to the judgment of the candid reader. Still, he will be frank enough to say, the subjects upon which he writes have been ably discussed ; and some of them, well nigh exhausted. The church of which he is an unworthy member, has never been at a loss for eminent and well-skilled defenders. These have clearly demonstrated her doctrines and discipline to be in harmony with the oracles of God, and wisely adapted to the moral exigencies of the world. Nevertheless, it has come into his mind "to write a book." He, also, "would show his opinion." Whether or not, in so doing, any new view will be presented, or any additional light be furnished to those who may take time to read what he has written, is in some measure problematical. Presuming the reader may have had access to such works as "Watson's Life of Wesley" — "Bangs' History of the Methodist Episcopal Church" — " Stevens' Church Polity" — "Hodgson's Defense of the Polity of Methodism" — "Dixon on Methodism" — Strickland on the "Genius and Mission of Methodism," and other similar works; in the book he is now invited to read, he may find much that will appear but a repetition of what he has already seen.

HINTS TO READERS. 15

The views of the author, which, on all the subjects introduced into the work, are frankly presented, he desires to be understood, are both original and honest. However strange, radical, or heretical they may seem to others, to his own mind they are scriptural, truly methodistic, and susceptible of the clearest proof. And hence he will earnestly contend for them, whenever called upon so to do, either before his brethren or the world.

In some parts of the work, especially in the chapters upon " Discipline " — " Episcopacy" — " Presiding Elders," and the "Laity," there may be positions assumed, which, at first view, will startle and offend those who are continuallv adverting to what they call "old-fashioned Methodism." But even the most ultra of these, it is hoped, will give the author an impartial hearing before they condemn him. Justice demands this much at their hands, and charity may induce them to pause a moment ere they proceed to his condemnation and execution for the crime of heresy.

The cause of truth can suffer nothing by being contrasted with error. _ And if the following pages contain any serious error, it can easily be pointed out by those who are "set for the defense of the truth." The opinions of our economy here advanced, are held by a large number of the ministers and members of our church. And if they be false and unsound, and

16 HINTS TO READERS.

satisfactory proof be adduced of this, the author will congratulate himself with the reflection, that he has thus indirectly afforded an opportunity to correct his brethren and himself "from the error of their way." In any event, therefore, it is believed good will be accomplished. Doubtless, this will be the result, if the discussion be conducted in a proper spirit — such a spirit as becomes men "professing godliness," and the character of the subject under consideration. The interests involved, are of too grave import and magnitude, to admit of a mere strife for the mastery. No witty tricks, or crafty policy, should be tolerated in the investigation of such a topic. The work before the reader, claims to be free from every thing of the sort. The justice of this claim he must decide.

As it would encumber and deface the work, to name the authorities, and to give chapter, page, etc., in every instance where they have been consulted or quoted, it is deemed sufficient to say here, that the works mentioned in a former page, have afforded the author much valuable aid in the preparation of his work. Where any quotation has been made at length, it will be found designated by the usual marks. It may be added, also, that many of the points discussed by the author, are not settled by scriptural authority. In such cases, of course, no appeal is made thereto — except in support of the general principles involved. Those questions, met by the plain sanctions of holy

HINTS TO READERS. 17

writ, will be found fortified with quotations, as explicit and lengthy, as circumstances and the general design of the work, would permit.

With these observations, "Methodism E xplained and Defended," is sent out into the world, not claiming any literary merit, but soliciting a candid and patient perusal. If the reader will do the author the justice to examine without prejudice, the sentiments he has advanced, and the arguments by which they are sustained, he is persuaded, he will be accredited with an honest purpose to know and teach the truth. The cautions and warnings occasionally given, are not designed to create alarm or distrust, but to direct attention to evils, which, if arrested in their incipient stage, can easily be remedied ; but, if permitted to increase, they may ultimately become unmanageable and disastrous in the extreme.

It is also hoped there may be some facts and suggestions, interspersed through the work, which will relieve many of the groundless fears concerning the condition and the prospects of Methodism, excited by bigoted and contracted views of its spirit and economy. Beyond this, the fate awaiting his effort, or the judgment that may be rendered concerning it, is of as little moment to himself as to any one else.

Chapter II

Birth — Parentage — Fills the curacy of his father — Voyage and mission to America — In some respects a failure — Designs of Providence concealed — Intercourse with Moravians — Returns to England — Communicates with Peter Bohler — Conversion — Preaches with great zeal — Success of his ministry — Death — Description of the closing scene — Personal appearance — Character — Labors — In advance of the age in which he lived — Views upon temperance — Slavery, etc.

Before entering upon the merits of the discussion suggested in the title-page, the reader is requested to pause a moment, to contemplate the life and character of the founder of Methodism, John Wesley. This eminent man, was born at Epworth, England, June 17, A. D. 1703. The parents of Mr. Wesley were noted for the careful attention which they gave to the moral and intellectual improvement of their children. Mrs. Wesley was led to interest herself more particularly with her son John, because of his remarkable providential deliverance from death, at a time when the parsonage at Epworth was consumed by fire. She considered herself under special obligations to be unusually careful for the soul of one "whom God had thus so mercifully provided for." The effect of this conviction of duty, was highly propitious to the character and success of her son through his entire life.

After completing his education, and acquiring some celebrity at Oxford, he entered upon the active duties of the ministry, and labored for a short time as his father's curate. He was ordained deacon in the year 1725, and received priest's orders about three years afterward. In the year 1736, Mr. Wesley, in company with his brother Charles, sailed for America, on a mission to the colony of Georgia. The design of this mission was two-fold : First, to supply the spiritual wants of the colonists ; and, secondly, to secure the conversion of the Indians living in their vicinity.

The success of this enterprise was not of much moment. For various reasons not necessary to mention, but little was accomplished by the labors of the Wesleys while in America. Nevertheless, as is frequently the case, the ultimate designs of Providence, in this apparently fruitless mission, were concealed. In the midst of great privations and persecutions, an end was secured, which was not seen or known, until the development of subsequent events. On the passage to Georgia, Mr. Wesley became acquainted with a company of Moravians. By frequent intercourse with these humble and devout followers of our Redeemer, he obtained much light upon the subject of experimental religion. Having labored some time among the colonists, with considerable perplexity and discouragement, he returned to England, and under the wise and faithful teaching of Peter Bohler, was led to apprehend the truth as it is in Jesus. After earnestly struggling to obtain the blessing of God, he was enabled to "lay hold of the hope set before him," and rejoiced in the knowledge of salvation by the remission of sin.

He immediately commenced, with great zeal and success, to preach to the people, and exhorted them to seek salvation by grace, through faith. His doctrine, and manner of life, produced a great sensation whereever he went. Multitudes, prompted by curiosity, or a desire to have a "more perfect knowledge of the way of truth," came to hear him. They were astonished and mocked, or awakened and converted. In this manner, his labors were abundantly sanctioned of heaven. The seals of his ministry soon amounted to thousands. The formalist, libertine, philosopher, and infidel, were moved and excited to wonder and scorning, or repentance and reformation. Indeed, the whole valley of bones, gave signs of returning life. It seemed the time had come, predicted by the prophet, in which a "nation would be born at once." He continued in the work of the ministry, sixty-five years ; and closed his eventful labors, March 2, 1791, in the eighty-eighth year of his age. His end was peaceful and triumphant. He left a name and memory, that will continue, until time shall be no more. Of no one else could it be said with greater propriety, "he being dead, yet speaketh."

The closing scene has been thus described: "Having placed him in his chair, his friends perceived him change for death. But, regardless of his dying body, he said, with a weak voice, 'Lord thou givest strength to those that speak, and to those who cannot. Speak, Lord, to all our hearts, and let them know that thou loosest tongues.' He then sung

' To Father, Son, and Holy Ghost, Who sweetly all agree, '

Here his voice failed. After gasping for breath, he said, 'now we have done all.' He was then laid in the bed, from which he rose no more. Having obtained a little rest, he called upon those present to pray and praise. They all bowed at the throne of grace, and the room was filled with the presence and glory of God. He then said, 'let me be buried in nothing but what is woolen, and let my corpse be carried into the chapel.' Then, as if he had done with all below, and was ready to 'depart and be with Christ,' he again requested those around, would 'pray and praise.'- Several friends who were in the house, being called up, they all knelt for prayer. His fervor of spirit was manifest to every one present. In particular parts of the prayer, his whole soul seemed to be engaged in a manner, which evidently showed how ardently he desired the full accomplishment of all their hopes. As one of them was praying in a veryearnest manner, that if God were about to take away their father, to his eternal rest, he would be pleased to continue and increase his blessing upon the doctrine and discipline, which he had long made his servant the means of propagating and establishing in the world, he responded with unusual fervor, 'amen!' They arose from their knees, and taking each one by the hand, he said 'farewell — farewell!' "

Shortly after this, he strove to speak, but could not. Discovering they did not understand him, he paused a little, and with all his remaining strength, cried out, " The best of all is, God is with us." And again, as he lifted his arm in token of victory, he repeated, "the best of all is, God is with us." As his brother's widow came to his bedside, he exclaimed, "He giveth his servants rest." His lips being moistened, he said, "we thank thee, 0 Lord, for these, and all thy mercies. Bless the church and the king; and grant us truth and peace, through Jesus Christ, our Lord, for ever and ever." Afterward, he said, "He causeth his servants to lie down in peace." Then pausing a little, he said, "the clouds drop fatness;" and, "the Lord is with us, the God of Jacob is our refuge." During the night, he often attempted to repeat the psalm just mentioned, but he could only utter, "I'll praise, I'll praise." The next morning a friend called and prayed with him. And, as the mournful group present, knelt around his bed, with heaven full in view, he feeblyarticulated the word, "farewell!" and ceased "at once to work and live." Thus ended the life of one of the greatest and best of men, who have lived in any age of the world. After the most brilliant and successful career, ever performed by a mere man, in full hope of the resurrection of the just, he departed to his rest. He disappeared from our world

"As the morning star, Which goes not down behind the darkened west, Nor hides obscured among the tempests of the sky, But melts away into the light of heaven."

The personal appearance of Mr. Wesley, is said to have been remarkable. "His stature was low; his habit of body, in every period of life, the reverse of corpulent; and expressive of strict temperance and continual exercise. Notwithstanding his small size, his step was firm, and his appearance, until within a few years of his death, vigorous and muscular. He had a clear, smooth forehead; an aquiline nose; an eye the brightest and most piercing that can be conceived ; and a freshness of complexion scarcely ever found in one of his age. His dress was a pattern of neatness and simplicity."

One, in describing him as a preacher, says: "His attitude in the pulpit, was graceful and easy ; his action, calm and natural, yet pleasing and expressive; his voice, not loud, but clear and manly ; his style, neat, simple, and perspicuous ; and admirably adapted to the capacity of his hearers. His discourses, in point of composition, were extremely different on different occasions. When he gave himself sufficient time for preparation, he succeeded ; but when he did not, he failed. It was manifest to his friends, for many years before he died, that his employments were too numerous, and that he preached too often, to appear with the same advantage at all times in the pulpit. His sermons were always short. He was seldom more than half an hour in delivering a discourse ; sometimes not so long. His subjects were judiciously chosen; instructive, and interesting to the audience ; and well adapted to gain attention and warm the heart."

An anonymous writer, spoke of him shortly after his decease, in the following language: "Now, that John Wesley has finished his course upon earth, I may be allowed to estimate his character, and the loss the world has sustained by his death. His natural and acquired abilities, were both of the highest rank. His apprehension was lively and distinct; his learning extensive ; his judgment, though not infallible, was in most cases, excellent. His mind was steadfast and resolved. His elocution was ready and clear — graceful and easy — accurate and unaffected. As a writer, his style, though unstudied, and flowing with natural ease, yet for accuracy and perspicuity, was such as may vie with the best writers of the English language.

Though his temper was warm, his manners were gentle, simple, and uniform. Never were such happy talents better seconded by an unrelenting perseverance in those courses, which his singular endowments, and his zealous love to the interests of mankind, marked out for him. His constitution was excellent; and never was a constitution less abused, less spared, or more excellently applied, in an exact subservience to the faculties of his mind. His labors and studies were wonderful. The latter were not confined to theology, but extended to every subject that tended to the improvement, or rational entertainment of the mind. If we consider his reading, by itself, his writings and other labors, by themselves, any one of them will appear sufficient to have kept a person of ordinary application busy during his whole life."

For fifty years together, beside writing and reviewing a large number of voluminous works, he preached annually about eight hundred sermons, and traveled, chiefly on horseback, four thousand, five hundred miles; making the entire number of sermons he preached, forty thousand, and the distance traveled, two hundred and twenty thousand miles. The reasons why he was able to perform such an unusual amount of labor, may be gathered from the following reflections, made upon entering his eighty-fifth year.

"I this day enter on my eighty -fifth year. And what cause have I to praise God, as for a thousand 3 spiritual blessings, so for bodily blessings also ! Howlittle have I suffered yet, by 'the rush of numerous years ! ' It is true, I am not so agile as I was in times past : I do not run or walk so fast as I did. My sight is a little decayed. My left eye has grown dim, and hardly serves me to read. I have daily some pain in the ball of my right eye, as also in my right temple, (occasioned by a blow received some time since,) and in my right shoulder and arm, which I impute partly to a sprain, and partly to the rheumatism. I find, likewise, some decay in my memory, with regard to names and things lately past : but not at all with regard to what I have read or heard, twenty, forty, or sixty years ago. Neither do I find any decay in my hearing, smell, taste, or appetite, (though I want but a third part of the food I once did;) nor do I feel any such thing as weariness, either in traveling or preaching. And I am not conscious of any decay in writing sermons, which I do as readily, and I believe as correctly, as ever.

To what cause can I impute this, that I am as I am ? First, doubtless, to the power of God, fitting me for the work to which I am called, as long as he pleases to continue me therein: and next, subordinate^ to this, to the prayers of his children. May we not impute it, as inferior means : 1 . To my constant exercise and change of air? 2. To my never having lost a night's sleep, sick or well, at land or sea, since

I was born? 3. To my having sleep at command, so that whenever I feel myself almost worn out, I call it, and it comes, day or night? 4. Tq, my having constantly, for above sixty years, risen at four in the morning ? 5. To my constant preaching at five in the morning, for above fifty years ? 6. To my having had so little pain in my life, and so little sorrow and anxious care ? Even now, though I find pain daily in my eye, temple, or arm, yet it is never violent, and seldom lasts many minutes at a time.

Whether or not this is sent to give me warning that I am shortly to quit this tabernacle, I do not know : but, be it one way or the other, I have only to say,—

' My remnant of days

I spend to His praise, Who died the whole world to redeem :

Be they many or few,

My days are His due And they all are devoted to Him ! ' "

And, referring to some persons in the nation who thought themselves endowed with the gift of prophecy, he adds, "If this is to be the last year of my life, according to some of these prophets, I hope it will be the best. I am not careful about it, but heartily receive the advice of the angel in Milton, —

' How well is thine ; how long permit to heaven.' "

On all the most important topics, of which he wrote or spoke, he was far in advance of the age in which he lived. His principles and language upon the traffic in ardent spirits, in the judgment of one of the most enthusiastic reformers of the present day, merit for his name and memory, a statue of gold, to be furnished by the human race.

On the subject just mentioned, the following passage occurs in his sermon on the "use of money." "Neither may we gain by hurting our neighbor in his body. Therefore, we may not sell anything which tends to impair health. Such is, eminently, all that liquid fire, commonly called drams, or spirituous liquors. It is true, these may have a place in medicine ; they may be of use in some bodily disorders ; although there would rarely be occasion for them, were it not for the unskillfulness of the practitioner. Therefore, such as prepare and sell them only for this end, may keep their conscience clear. But who are they ? Who prepare them only for this end ? Do you know ten such distillers in England? Then excuse these. But all who sell them in the common way, are poisoners general. They murder his Majesty's subjects by wholesale. Neither does their eye pity or spare. They drive them to hell like sheep. And what is their gain ? Is it not the blood of these men ? Who then would envy their large estates and sumptuous palaces? A curse is in the midst of them. The curse of God cleaves to the stones, the timber, the furniture of them. The curse of God is in their gardens — their walks — their groves; a fire that burns to the nethermost hell. Blood, blood is there: the foundation — the floor — the walls — the roof — are stained with blood.