The Centenary of the Methodist New Connexion, 1797-1897

Front matter

Born, Aberdeen, Sept.,

Called to the Ministry,

1774- Appointed one of the

Preface

THAT so significant an occasion as the Connexional Centenary should be worthily commemorated is a general desire ; and the issue of this volume is one of the many ways in which an important historic event will be marked. It was the wish of the Conference that the Rev. S. Hulme, the only survivor of the writers of the Jubilee Volume, should write one of these chapters, but Mr. Hulme respectfully declined on the ground of his advanced age. The four brethren selected for the work have acquitted themselves admirably, and the result is, it is believed, a contribution to the Connexional literature of permanent value. They have written independently of each other, and each, of course, is responsible for his own part only Necessarily with four different writers there will be variety in the opinions expressed, but such variety as may be found here does not extend to any fundamental principle.

Indeed, it is worthy of note that in all the developments of a century, there has been no serious endeavour to reverse any of the essential proposals of our founders, and it is no mean testimony to their sagacity and foresight that the principles they laid down rule us to-day, and are received with approval throughout the community. Their anxiety for enlarged usefulness in preaching the gospel to a perishing world led them to abandon the equivocal position, which Methodists until then occupied, of auxiliary and irregular forces hanging on to the Establishment without being recognised by it. In organising themselves as a Christian Church they declared

VI PREFACE

for what are called the "Crown rights" of our Lord, and acknowledged no other Headship whatever ; and they adopted a polity Connexional in its scope, that the strong might help the weak, and free in all its appointments and offices, as became men who believed in the common priesthood of all believers, and who accepted the word, "One is your Master, even Christ, and all ye are brethren."

It is a fact worth chronicling that for a hundred years the wheels of our Church machinery have run without friction. The Word of God has been faithfully preached, the sacraments duly observed, godly discipline maintained, and the just rights of all Church officers and members, of ministry and laity, fully recognised and asserted. We have adhered to all that is essential in the constitution of a century ago, and at the same time the Connexion has developed according to the needs of the changing years. And now, as we review the manner in which our Church has gradually perfected its methods of work, and evolved its diversified agencies for the spread of the gospel, while we would shun all boasting and vain-glory, there is little need to speak of the Connexion with "bated breath or whispering humbleness."

Our chapels and schools are commodious and convenient, and in their aggregate cost represent a sum that speaks eloquently for the generosity of our people. Illustrations of some of them are given from the various Districts, and many others not less important, and with equal claim for notice, might have been added. Selection was difficult and vet compulsory, and the Executive Committee have given representative chapels from all parts of the Connexion. No description has been found possible owing to limited space ; they are simply given as illustrative of the valuable property the Connexion owns. Description perhaps is not needed, for what is called the "domestic feeling" is a marked feature with us, and leads to so general an acquaintance with all parts of the Connexion, that most readers of this volume will probably have a fairly accurate idea of the cost and the accommodation of the chapels represented.

Selection was also compulsory in giving portraits of leading ministers and laymen ; and, while many more might easily have been chosen, the exigencies of space afforded little

PREFACE vii

option to the Committee. With the exception of several still with us, given for reasons that will be obvious, the portraits are of brethren who after faithful service have passed to their reward.

We raise in our Centenary Commemoration a grateful memorial to God, even as the pious Hebrews instituted enduring reminders of significant crises in their history But we shun all exclusiveness in our praise. In every expression of gratitude for a gracious Providence that has never forgotten us, in every song of thanksgiving that rises to Him who has been our unfailing Guide, we offer adoration also for blessings that have fallen at the same time on the other tribes of Israel. Our fleece has not been wet while that of others has remained dry ; our fields have not been fruitful while others have remained a barren waste. We rejoice in common mercies ; in gracious visitations that have been as impartial as the sunshine ; and if the Lord has added innumerable precious souls to our fellowship, He has not less added to the fellowship of other Churches, and the joy of one is the joy of all.

It is a fact significant, it is hoped, of future experience, that in this the Centenary year, we have an increase of over a thousand persons as Church members, or members on trial. This should be an inspiration to fuller service and completer devotion. We are thankful for the past, but we cannot rest satisfied with what has been already accomplished. What is noblest and best in the past we will regard as the sure pledge and unfailing prophecy of greater victories in the future now opening upon us. Showers have fallen on the thirsty land ; but our faith regards them as only prelusive of the abundant rain that shall make the solitary place glad, and transform the wilderness into the garden of the Lord.

THE CHURCH PRINCIPLES AND ORDER

OF THE

METHODIST NEW CONNEXION

REV W J. TOWNSEND, D.D.

Chapter I General Characteristics

THE Lord Jesus Christ in the fulfilment of His great redeeming work established a kingdom of peace and righteousness among men. It was designed to become universal, but it could only become so by the voluntary acceptance of its principles by each separate member of the race. This could onlv be accomplished in proportion as the laws and principles of the kingdom were propagated throughout the world. Conviction of the truth of Christ's claims and the rightfulness of His authority must be a matter of growth, the rate of which must be regulated by the favourableness or otherwise of the circumstances by which it is attended. The forces of evil with supernatural skill, malignity and resource, exhaust all their arts to counteract the truth, to mislead erring minds, and to defeat the agents of Christ upon every held. The great purpose of the Lord Jesus was one therefore which invoked the exercise ot infinite patience, wisdom, and determination before the rebel spirit could be cast down and victory achieved on the side of eternal righteousness.

The operative and administrative agent of this Divine kingdom is the Holy Ghost, of whom Christ said : " And He, when He is come, will convict the world in respect of sin, and of righteousness,, and of judgement " (John xvi. 8). Through His efficient agency men were to be won from the practise of evil, to faith in Jesus, from wilful rebellion, to obedience and loyalty to God.

But during the formation of the kingdom it was required upon many grounds that the institution known as the Church should be established. Men who had realised the saving and sanctifying power of Christ needed a uniting bond and opportunity for helpful fellowship. The Holy Spirit, who operates in and through those who have been consecrated by His grace, needed a sphere for His ministrations and an organisation wherein His work could be conserved. All this has been provided in the Church, which during the course of the ages has been the Divinely appointed witness of Christ in the world, the home and training-school of His people, the instrumentality bv which the gospel has been diffused among the nations, and the living organism by which the Spirit has demonstrated and vindicated the power of the name of Jesjrs.

The Church of Christ was virtually established in the declaration which He made to Peter : " I will build My Church" (Matt. xvi. 18). The preparatory steps were taken during His ministry, as He trained the Twelve to become the apostles of His will. It was formally consecrated by the sublime intercessory prayer offered by Christ on the evening previous to His crucifixion (John xvii.). Divine equipment was given to the apostles and expansion to the institution by the baptism of power on the day of Pentecost (Acts ii.). Since that time the Church has been marred by the infirmity and unfaithfulness of many of its officers and members, and thus its progress has been impeded and its influence diminished. But with all these drawbacks it has been a bond of unity among the most diverse temperaments and various characters ; it has been a perennial fountain of virtue, philanthropy, and heroism ; the noblest qualities of manhood have been educed beneath its fostering care ; it has been an impregnable breakwater against the flood tides of evil ; it has been the efficient propagandist of every doctrine or precept that could enlighten or elevate human nature ; and it has been the source and centre of regenerative agencies wherever it has found an abiding-place.

The ideal Church, the Church of Divine institution, uncorrupted by human pride or weakness, is to be found portrayed in the New Testament. There alone is presented the model shaped by the Spirit of Christ and the apostles. The Church of the early centuries comes to us with no seal of Divine authority except where it has not diverged from primitive simplicity and truth. Still less of holy impress or of enshrined truth is to be traced in the great spiritual despotism reared by the Papacy, and which dominated the mind of Europe during the Middle Ages. Therefore, in the consideration of the constitution or polity of the Church of the Lord Jesus, the appeal must be made to the records of the New Testament, which alone are decisive upon the subject.

The Church is constituted of all believers in the Lord Jesus. The address of Paul to the Corinthians may be taken as designating the whole body or Church : " Them that are sanctified in Christ Jesus, called to be saints, with all that call upon the name of our Lord Jesus Christ in every place, their Lord and ours" (1 Cor. i. 2). The conditions of admission into its membership are tersely given (Aets xx. 21), " Repentance toward God and faith toward our Lord Jesus Christ." The condition oi prolonged enjoyment of its fellowship is "patience in well-doing," and "seeking for glorv, honour, incorruption, and eternal life" (Rom. li. 7).

Believers still upon the earth, and who are united in the fellowship of the gospel, constitute the visible Chinch, lint there is also the invisible Church, which includes all who have been gathered out ot the world from every age, people, and language, the innumerable majority oi saintly souls who have passed behind the veil, and now " see the King in His beauty in the far-reaching land." These are still in communion with believers who are in the Church below, and altogether form one body with Christ as its glorified Head. So Charles \\ esley sings in his sweetest song : — •

" One family we dwell in Him, One Church above, beneath ; Though now divided by the stream,

The narrow stream of death.

•

One army of the living God,

At His command we bow ; Part of the host has crossed the flood,

And part is crossing now."

There are several broad, distinguishing characteristics belonging to the visible Church which to observe here will save misunderstanding afterwards.

(a) Spirituality. " Mv kingdom," said Christ, " is not of this world " (John xyiii. 36). By this was meant, that it was not based on material power nor established by force ; it was unattended by outward show or demonstration ; its purpose was in direct contrast to that of the great world powers of the age ; its laws were of a higher order and appealed to nobler motives. Christ aimed at spiritual and not secular dominion ; His discipline and penalties were moral and ameliorative ; the insignia of His rule were not with observation (Luke xvii. 20, 21). Any interference with the Church by the temporal power is therefore an infraction of the crown rights of the King, and must be resisted by His subjects. On the other hand, any attempt on the part of the visible Church, or a portion of it, to exercise secular power, to use other force than moral suasion, to maintain an earthly government and wield carnal weapons, is to depart from the simplicity of Christ and to forfeit the presence and glory of the Holy Ghost.

(b) Unity. There is only one Church of Christ, although it is composed of many congregations or denominations, which, by custom or for convenience, are called Churches. It is, however, but one, as all its branches run up into one living Vine, or, to use the apostolic figure, its members are one body in Christ. There is but one animating presence, one guiding, controlling influence throughout all the parts, and thus " all the body fitly framed and knit together through that which every joint supplieth according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love " (Eph. iv. 16). The oneness of all believers consists in being united upon certain fundamental doctrines and sacraments. There is " one Lord," Jesus Christ Himself, All and in All ; " one faith," not a creed, but a common looking unto and trusting in Jesus for eternal salvation ; u one baptism," one simple initiatory rite which symbolises the sanctifying grace of the indwelling Spirit; "one God and Father of all," absolute Sovereign, Fountain of Life, who " spreads undivided, operates unspent," who u is over all and through all and in you all " (Eph. iv 5, 6). Differences on minor points may well be tolerated where there is agreement on the fundamentals. The Head has said : " One is vour Master even Christ, and all ye are brethren " (Matt, xxiii. 8). This deep spiritual underlying oneness is not the full embodiment of the Saviour's ideal of His Church. There is a visible and organic oneness which must be realised before the priestly intercession offered beneath the shadow of Calvary is fulfilled : " That they may be one, even as we are one ; I in them and Thou in Me, that they may be perfected into one, that the world may know that Thou didst send Me " (John xvii. 23). When this blissful consummation shall be realised, and the scattered saints shall be " perfected into one," He only knows who hath set the times and seasons within His own authoritv ; but whatever tends towards this end must have the special benediction of the Master upon it, and grave indeed is the sin of those who would cause or perpetuate needlessly divisions in the Body of the Lord.

(c) Catholicity. The universalitv of the Church is affirmed in all the Christian creeds. The early Fathers believed that the Church extended throughout the whole world, if not in fact, vet in the mind and purpose of its Founder. The Church is Catholic or universal in the sense of being allinclusive. It is free from all local colouring, or racial partialities. It is equally adapted to all tribes and nations, to all climates and civilisations. It gathers into its capacious bosom all congregations of believers, and is the peaceful home of meek and holv men the world over. For any one denomination of Christians to claim an exclusive title to the name Catholic is to commit an offence against Divine charity and to breathe the spirit of bigotry and intolerance.

The many denominations within the universal Church each represent or emphasise in theit separate state some doctrinal tenet or Church principle which has been overlooked or denied by other denominations. That such might have adequate expression many sects have arisen in the past. But such minor divisions are not excluded from the Catholic Church by reason of minor differences. Many of the smallest bodies have manifested undying loyalty to Christ, in affirming His Headship and bearing reproach for His sake.

Whilst the term Church is used in Scripture in relation to the larger brotherhood of saints which constitutes the Universal Church, it is also frequently used of separate or local communities, as " The Church of God which is at Corinth " (2 Cor. i. 2), with many similar passages. But in whichever relation used it signifies the whole body of the people in fellowship. The body of elders, or the bishop, or the overseer are never called the Church. The officers or administrators are not the Church, nor does it exist for them. They exist only for and through the Church. Such is the teaching of Paul : " TalSe heed unto yourselves and to all the flock in the which the Holy Ghost hath made you bishops, to feed the Church of God which He purchased with His own blood " (Acts xx. 28). The Church is composed of units, each of whom has a well-defined position, with rights, privileges, and opportunities of service consequent thereon.

The primitive Church was not at first perfect either in knowledge of Divine doctrine^ expertness of administration, or equipment for service. But it was presided over by a band of men who had been first trained by the Lord Himself, and then filled with the Holy Ghost according to the promise of Christ (John xiv. 16, 17, 26, &c). Thus in holding a special and temporary office of unique importance they were specially endowed with Divine wisdom, gifts of healing, and administrative skill.

This Church, as to rudimentary and fundamental principles must set the model for all Churches. Indeed, all Churches throughout the Christian centuries which have humbly sought w < to embody the mind of Christ, have looked to it as the standard and rule by which all essential principles or arrangements must be measured or regulated. Even as to non-essentials it is imperative that they should be harmonious or symmetrical with the guiding lines drawn by the apostles. Whatever is opposed to these is not of God.

To answer the purposes of its being and fulfil its mission the Church required organisation. It is a shallow fashion of this age to flout at '' organised Christianitv," as though it could preserve any perpetuity without organisation. All high and efficient life is organised, and the fuller the life the more perfect the organisation. The one is the measure of the other. It is when the organisation of the Church is kept efficient that its life flows most freely and its power is most demonstrated. It is when its organisation is feeble and impaired that degeneracy and apostasy prevail.

Organisation supposes association, fellowship, officers, institutions, ordinances, sacraments, business arrangements, and courts of law. These were inevitable, and sprang out of the nature of the case. They all were based upon principles which are imbedded in the Christian system and are essential to its life. For some of them Divine or apostolic sanction can be quoted ; as for others they sprang up spontaneously and naturally as circumstances demanded or justified their existence.

All these arrangements or appointments have their foundations in righteousness. Every proper claim is adjusted, every right respected, every demand of the spiritual life provided for, the balance of power is set in perfect equipoise, equilibrium is preserved among all parties, and out of infant beginnings the outlines of Church order and polity distinctly emerge.

Not, however, that there can be found in the New Testament a fully appointed system of Church polity Such is not the method of procedure pursued by Christ. There is no science given ready to man's hand either in nature or revelation. Facts must be collected and collated, experiments must be tried, analyses and comparisons must be instituted, patient trains of reasoning must be evolved before correct conclusions

IO OUR CHURCH PRINCIPLES

can be drawn and a system or science can be perfected in any department of truth. So it must be in the region of Church polity. From the facts recorded in the Book of Acts and the Epistles must be gathered those underlying principles which actuated the apostles and the Church established through them. But these were only guiding principles, touching essential matters. Unimportant details which involved no point of conscience and infringed no rightful claim wrere left in a state of undetermined freedom. Thus elasticity of action was secured, room was left for the exercise of inventiveness and ingenuity, individual preference as to carrying forward great enterprises and movements might be gratified, and opportunity wras left for the gospel to adapt itself to varying conditions of race or custom or locality. It is the glory of Christianity that while it announces rules and precepts for the guidance of private and public life from which there can be no deviation, it leaves scope for special adaptations in nonessential matters. Thus it saves friction, it avoids rigidity on the one hand and licentiousness on the other ; it allows opportunity for expansion of idea and feeling, it encourages growth of expertness in the work both of persons and communities. "Where the Spirit of the Lord is, there is liberty" (2 Cor. iii. 17).

The first Church, according to the description of Luke, was formed out of a miscellaneous mass of Jews and proselytes, who had been carefully educated in the knowledge and observance of the law of Moses, the services of the Temple and the synagogue, with many of the traditions of the elders superadded thereto. Many of these predilections would necessarily cling to them, colouring their ideas, influencing their new Church life, and often unconsciously to themselves predisposing them to adapt the new life to the old mould, or to put the new wine into old bottles. This tendency must be borne in mind when the struggles are considered which apostles and members had to engage in before the traces of the old training were outworn.

Chapter II The Model Of The Early Church

HAYING briefly surveyed the Church in its general features, it becomes necessary to examine more particularly its appointments and arrangements. In doing this it is important to give a backward glance to the ancient Jewish Church in order that the appointments and officials of the Christian Church may be fully understood. It is more necessary to do this as only thereby the term used to describe the leading permanent officers in the Church — elders or presbyters — can be properly estimated. Even when the people of Israel were in Egypt thev had elders appointed over them. " Go and gather the elders of Israel together and sav unto them," &c. (Exod. iii. 16). These elders played a very prominent part in the formative life of the people in the wilderness. They attended Moses in the performance of his greatest works (Exod. xvii. 5). They received Divine commissions (Exod. xxiii. 12). They were spectators with Moses and Aaron of the Divine glory in the holy mount (Exod. xxiv. 9). All through the national history up to the Babylonish captivity thev were charged with civil and religious functions, and did much to maintain order and morality among the people.

The elders had a larger future before them when the people of Judah returned from the Captivity; when, after the rebuilding of the walls and the temple of Jerusalem, a thorough provision was made for the worship of God and the exposition of the Scriptures in all parts of the land. This was clone by the institution of the synagogue, which in succeeding ages became the most effective educator of the people in religion, and the instrument by which Christianity was disseminated by the apostles. As these prosecuted their missionary journeys they almost invariably repaired to the synagogues, and to the assembled worshippers declared how Christ had come and had risen from the dead.

The synagogue was the outgrowth of the reformation of manners and the revival of religion which took place under Ezra and Nehemiah, and was the means by which they sought to conserve the new spirit which was at work among the people. The institution took firm root, and spread not only throughout Palestine, but wherever the Jews colonised.

In the days of Christ it had attained a position of great importance in the religious life of the Jews. In Palestine it was the healthiest feature of the national life, whilst in other lands it was the bond which preserved the Jew distinct from the Gentiles. In large cities synagogues existed in considerable numbers, and even in small villages they were found in full operation.

Each synagogue was governed by a council of elders or presbyters, one of whom was appointed as president. He was not of a different order to his brethren, but simply primus inter fares, the iirst among equals. In very small communities the care and government of the synagogue devolved upon one elder, who had vested in himself the power of an entire presbytery. The New Testament fully confirms this representation. When Paul and his companions came to Antioch in Pisidia, " they went into the synagogue on the Sabbath day, and sat down. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on " (Acts xiii. 15). The rulers here mentioned constituted the presbytery of the synagogue of Antioch. Crispus and Sosthenes are mentioned as two of the rulers of the synagogue at Corinth (Acts xviii. 8, 17). Jairus was a ruler or elder of the synagogue at Capernaum (Mark v. 22).

The business of the synagogue was entirely religious. The elders sometimes discharged civil duties, but the congregation met to offer praise and prayer to God, to hear the Scriptures expounded, to exercise discipline, and to collect or dispense alms.

The eiders were elected by the voice of the whole congregation. Definite rules were laid down for the guidance of the people, by which it appears that each member of the synagogue was asked separately whether he considered the person proposed for office suitable and qualified. It is true that at certain times of Jewish history the civil power was charged with the duty of appointing members of the presbytery, and the Sanhedrim authorised delegates to discharge this duty But when this was the case the Sanhedrim never enforced its powers arrogantly, but invariably consulted the wishes of the people, and carried their concurrence both in the appointment of presbyters and other business.

The elders were ordained to their office by the imposition of hands, this ceremony having the double significance of the conferring of authority and the communication of the Holy Spirit. This method of consecration probably arose from the ordination of Joshua by Moses. "And Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands upon him " (Deut. xxxiv. 9). When a president was ordained, at least three elders were required to be present to perform the imposition of hands. But the president had no special duty apart from the elders save to preside over the council and ordain them. He could do nothing without his colleagues, and every matter of dispute was decided by a majority of votes.

According to Josephus, seven elders were allotted to each synagogue in cities ; but in the chief towns this number was much exceeded. Jerusalem, in addition to the Sanhedrim, had two presbyteries, each governed by twenty-three elders, who held their meetings in the halls of the Temple. In addition to the elders every synagogue had its chazzan, or deacon. This was the attendant referred to by Luke : " And He closed the book, and gave it back to the attendant, and sat down'' (Luke iv. 20). This person had the charge of the book, or scroll of the law, found the place for the reader, received it back from him, and deposited it again in the ark, He also announced the name selected by the president to read the law, overlooked the reader that he might correct any mistakes in his rendering of the word, gave signals to the congregation when their responses came in, blew the trumpet to announce the approach of the Sabbath, and took care of the furniture of the synagogue.

It is not heedful for presenfcpurposes to follow further the constitution and arrangements of the synagogue. What has been adduced will suffice to prove how in nearly every particular the Christian Church was modelled upon its pattern.

It has already been noted that the first Church in Jerusalem was composed mainly of Jewish converts, who would be likely to cling with pertinacity to their old customs and predilections. This tendency was shown even by Peter, who sought to adhere to legal ceremonies (Gal. ii. 14). Paul found it expedient to circumcise Timothy in deference to Jewish prejudice (Acts. xvi. 3). To conciliate the same feeling the great apostle took on himself the vow of the Nazarite (Acts xxi. 20, 27). Partly to this feeling, but more to their intrinsic excellence, must be attributed the assimilation of the arrangements of the early Church to those of the synagogue. Some Episcopal writers have sought to prove that the Church was fashioned upon the model of the Temple ; and Archbishop Usher has expended much ingenuity in arguing the theory. But the position cannot be maintained if the Epistle to the Hebrews is to be considered as part of the sacred Canon, or if it be borne in mind that the Church is never called by the name of the Temple, nor are its ministers called priests, nor are their functions priestly, nor the services of the Church in any way conformable to the ceremonies and rites of the Temple worship. God has, indeed, a glorious spiritual temple, but it has nothing material or local or ritualistic about it, for the testimony of the rapt seer of Patmos concerning it was : " And I saw no temple therein, for the Lord God the Almighty and the Lamb are the temple thereof" (Rev. xxi. 22).