History of the Methodist Episcopal church in Canada.

Front matter

HISTORY

METHODIST EPISCOPAL CHURCH

IN CANADA.

Preface

In this history I have labored to place the original Methodists in their true position before the Christian Church and the public generally ; and although some readers may think the following pages are more controversial in their character than is usual in such a work, it must be remembered that the first history of a country or a church should embrace, as far as possible, the leading incidents connected with its career.

Though I have in some instances (perhaps sharply) refuted the attacks made by leading men of the Canada Conference on the Methodist Episcopal Church in this country, I have not done so through malice, nor from personal ill-will to the parties engaged in the controversy ; but from a consciousness of duty to God, to the Church, and to Christian liberty.

I have been at very great pains to collect proper material for this publication ; and one of my most difficult tasks has been to condense and arrange the matter in a way suitable for such a sized book.

I have made as few notes as possible, and have not given the names of all the authorities whom I have consulted, in the body of the work, as it would have very much enlarged the volume and added to its price. I have consulted and am indebted to the following authors, pamphlets, and papers for much valuable information on Methodism. I am also indebted to many parties who have given me much reliable information that I could not derive from books.

I am indebted to European works as follows : —

Whitehead's " Life of Wesley ;" Moore's " Life of Wesley;' Watson's " Life of Wesley ;" " The Life of Charles Wesley ;" ''Ireland and the Centenary of Methodism," by Rev. William Crook, with several other English and Irish publications.

Tl. PREFACE.

American works consulted have been, " Young's History of Methodism;" Dr. Bang's "Vindication of Methodist Episcopacy ;" Bang's " Original Church of Christ," and also his "History of the M. E. Church;" Br. Stevens' "History of the Religious Movement of the Eighteenth Century;" Stevens' "History of the Methodist Episcopal Church," and his "Life and Times of Dr. Bangs;" "The Methodist Magazine;" "Methodist Quarterly Review;" Gorrie's "History of Methodism;" Emory's "Defence of Our Fathers;" Dr. Bond's "Appeal to the Methodists in Opposition to Changes Proposed in their Church Government;" "The American Minutes;" Asbury's "Journal;" "Journals of the General Conference," with other papers treating on the subject of Methodism.

Canadian publications referred to are, A. E. Meacham's "History of Methodism;" Playter's "History of Methodism;" "Works of Rev. John Carroll;" "Journal of Rev. Peter Jones;" Several volumes of "The Christian Guardian;" Numerous papers respecting the "Union" of 1833 ; Claims of Churchmen and Dissenters ; Judges' opinions regarding the Church suits ; Fowler's " Report of the Belleville Chapel Case;" "Dr. Alder's Evidence before the English House ,of Commons in 1828,'' and published in Canada in 1829 ; Pamphlet of W. & E. Ryerson, published in England: Pamphlet of Ritchc & Stinson ; Lindsay's " History of the Clergy Reserves;" "Report of a Select Committee of the Legislative Council of Upper Canada respecting the support of a Protestant Clergy, 1835;" "The Public Accounts respecting Religious Grants," with various other Parliamentary Reports and papers respecting Methodism in Canada.

I would here acknowledge my obligations to Bishops Smith and Richardson, and to Rev. David Culp and other brethren who have so kindly assisted in procuring information for this work.

Thomas Webster.

Newbury, 1869.

HISTORY

OF THE

METHODIST EPISCOPAL CHURCH

IN CANADA.

Chapter I. The Origin Of Methodism

The Holy Club — Called Methodists — Their proceedings approved l>y the father of the Wesleys — The parents of the Wesleys — Careful religious training — Escape of John Wesley from death by (ire — His mother's mind impressed thereby — Becomes his father's curate — Declines the living — The brothers sail for America — Disappointment and return — Continued disquietude of mind — Conversion of the brothers — They begin to preach a present salvation — Shut out of the churches — Field preaching — Multitudes flock to hear — First preaching-house — The foundry — Mr. Maxfield — John Nelson — Organization of classes — First Conference — Methodism spreads through England and Wales — Mr. Wesley visits Ireland — Mr. Williams — Mr. C. Wesley visits Dublin — Is mobbed — Well received elsewhere — John Wesley re-visits Ireland — Court Mattress — The Palatines.

The commencement of the great religious movement which has produced the various Methodist bodies throughout the world, originated from the personal efforts of three students at the University of Oxford, in England. These young men being anxious to promote the glory of God, their own spiritual welfare, and the happiness of others, in the year 1729 formed themselves into a society for the purpose of reading the '" Greek Testament, and in other respects assisting each other in a course of 'holy living' and useful study."

This little band at first consisted of Charles Wesley, Mr. Morgan and Mr. Kirkman, hut in Novemher of the same year Mr. John Wesley reached Oxford, and immediately identified himself with this small and despised community. The next year the number was increased by the addition of three or four pupils of the Wesleys who obtained permission to join the ••Holy Club," a name applied by the irreligious to this company of sincere seekers after truth and righteousness. By common consent the direction of the society was committed to Mr. John Wesley, who before this had distinguished himself for method and zeal in all his religious and literary movements. Already the Wesleys were called Methodists; the term having been at first applied to Mr. Charles Wesley by a fellowstudent. The name, however, did not originate with the Oxford student, as the same appellation had been given to a body of Anabaptists in the sixteenth century. These people, who appear to have had a strong preference for plain and pointed preaching, had been termed ''plain pack staff Methodists." The name had also been applied to a class of physicians many generations before the birth of the founders of modern Methodism.

The Holy Club was very much strengthened in 1732 by the accession of the Messrs. Ingham, Broughton, Clayton and Hervey. The latter gentleman was afterwards known as the author of " Hervey's Meditations." To these was added, in 1735, Mr. George Whitefield, a man who shortly afterward, by his eloquence, moved the masses of Europe and America as the trees of the forest are moved by the winds of heaven. So truthful is it that—

" From small beginnings Mighty fabrics rise.''

^ Or, as Mr. Wesley expresses the same sentiment in one of his incomparable hymns :

■■ Saw ye not tin.' cloud arise, Little as a human hand ; Now it spreads along the skies.

Hangs o'er all the thirsty land."

Shortly after Mr. John Wesley began to give his attention to the importance of experimental religion, he adopted the erroneous idea that he could serve God better by a decided seclusion from the world than by public intercourse with it. This monkish sentiment, however, received no encouragement from his more enlightened parents; but he, being anxious to consult others upon the subject, went some distance in order to see a '• serious man," and advise with him respecting those things which now so deeply engrossed his attention. Upon his arrival he made known his views to his friend, who replied most judiciously. "Sir," said he, " you wish to serve God and go to heaven ; remember you cannot serve Him alone ; you must therefore find companions or make them ; the Bible knows nothing of solitary religion." These were words fitly spoken, and were, under God, the means of directing Wesley's steps in the path of duty.

Mr. Morgan, who was by birth an Irishman, not being so monastic in his sentiments as was Mr. Wesley at this period, commenced to visit the gaol, instruct the prisoners, and pray with the sick in the vicinity, reporting the result to the society. The Wesleys followed his example, and soon the " Holy Club " entered on a systematic plan for imparting religious instruction to the inmates of the prison, comforting the afflicted, and relieving the poor so far as they could consistently with the income and time at their disposal.

Some of the ministers of the Church of England viewed this new movement with distrust ; and many in '• high life " spoke of the conduct of these young men with contempt and ridicule, while the baser sort began to persecute them. Lest there might be some irregularity in the course they were pursuing.

Mr. John Wesley wrote to his father, soliciting his advice with regard to the conduct of himself and his associates. His father replied in the most affectionate manner, approving of their efforts to do good, and urging them to steadfastness in the ways of righteousness.

It might naturally have been imagined that those at least who professed to love God, or to desire the amelioration of the condition of mankind, would have countenanced these devoted young men by affording them, at the very least, their sympathy and approbation. Such, however, was not the case. To the lukewarm and ungodly masses by which they were surrounded, their practice of so frequently partaking of the Lord's Supper, and their repeated fastings and prayer, together with their continued efforts for the general good of the people, appeared as foolish and unnecessary self-denial, or as hypocritical cant. But none of these things moved them.

Mr. Morgan, who was earnestly devoted to the cause, was, in consequence of his very delicate constitution, compelled after a time to leave the field, and return to the green isle of his nativity, where he shortly afterwards " died in great peace." Thus early fell a prominent member of the first Methodist- Society. A leading spirit had been removed from the little band, but God supplied his place, and the work progressed rapidly.

Nearly one hundred and forty years have transpired since Mr. Morgan first associated himself with what was then, out of derision, termed the " Holy Club." Could he now take part with the millions of Methodists at the present time engaged in the service of God upon earth, would he not unite with them in singing,

" See how great a flame aspires, Kindled by a spark of grace ; Jesus' love the nations fires — Sets the kingdoms in a blaze.

M. E. ClIURCir IX CANADA. O

" More and more it spreads and grows Ever mighty to prevail ; Kin's strongholds it now o'erthrows.

Shakes the trembling gates of hell.''

Mr. John Wesley "was born at Epworth, on the 17th of •June, 1703, (old style),'' and his brother Charles, Dec. 18th, 1708. Their father, the Kev. Samuel Wesley, was a man of very considerable talent, learning and piety. Mrs. Susannah Wesley, their mother, was also a person of superior intelligence, being admirably qualified to fulfil her duties as a mother.

The children were all brought up in strict conformity to the doctrines and usages of the Church of England, great care being taken to model the minds of the whole family in a strictly religious mould. This was especially the case with John and Charles. John having had a miraculous escape from death, at the time of the destruction of the Rectory by fire, having been rescued from the devouring element through a window just as the roof fell in, his mother was impressed with the idea that the Almighty had preserved him for some great purpose ; and to this may be attributed her unceasing efforts in training him up for the service of his divine Master. In reference to this same circumstance Mr. Wesley himself remarks, " Is not this a brand plucked out of the burning."

He finished his theological studies and was ordained Deacon in 1725, and shortly afterwards became his father's curate at Epworth. In 1728 he received Priest's orders, but declined to serve in his father's church when the living was offered to him, "preferring the world as his parish." But though Mr. Wesley could neither be induced by the entreaties of his parents, nor the sterner reasoning of his brother Samuel to accept the living of Epworth, as a means of doing good, and a support for the family, yet he appears to have cheerfully complied with the invitation of the Trustees of the new Colony of Georgia, to go out with General Oglethorpe to the wilds of America as a, missionary to the colonists and the Indians.

His father died in April, 1735, the family were, consequently, soon scattered, and a new incumbent appointed to the Rectory. Mr. Wesley, accompanied by his brother Charles, and the Messrs. Ingham and Delamotte, left London on the 14th day of October, 1735, in order to sail with Genera] Oglethorpe for America.

The minds of both the Wesleys had been for some considerable time much concerned for their own personal salvation, as well as for the salvation of others, for as yet they had neither of them received the assurance of their acceptance with God through justification by faith in the atonement made by Christ. With their two companions they were now leaving England in order to be instrumental in the conversion of the heathen, themselves still in darkness and in doubt. A merciful Providence was, however, about to lead them in a way they knew not, in order that they might be brought into the full enjoyment of the love of God, and rejoice in His pardoning grace.

Upon this voyage they found among the passengers a number of pious German Moravians, and from these devoted people they were to learn more fully the way of holiness ; though it was not until after their return to England that' through the instructions and instrumentality of the .Moravians they obtained peace through believing in Jesus.

The Wesleys did not succeed in Georgia as well as they had hoped to do when they left Europe, but they learned much at that time which was very advantageous to them in after years, and this visit to the New World accomplished much in preparing them for the great work before them. Charles returned home in about a year, and John was a-ain in his native land in February, 1738, the people of the colony not being willing to listen to the pointed preaching of these plain

M. E. CHURCH IN CANADA I

"Methodists," though they were accredited clergymen of the Church of Englaud.

Immediately after their return they sought frequent inter course with the Moravians, and Charles Wesley dates his conversion on the 21st of May, 1738, and John upon the 24th of the same month. They could say with the apostle, '' Therefore being justified by faith we have peace with God through our Lord Jesus Christ. By whom also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of God." And again they could exclaim, in the language of the service of the Church of England, that religion is ''a sure trust and confidence which a man hath in God, that through the merits of Christ his sins are forgiveu, and he reconciled to the favor of God."

They became even more zealous than before in their pulpit duties, entering the parish churches where they could obtain permission to do so, and preaching a present salvation from sin to all who would repent and believe the Gospel ; but their devoted perseverance in this course procured them many enemies as well as friends. The clergy shut their churches against them, and the majority of the laity denounced them as being righteous overmuch ; but thousands of the "common people heard them gladly."

A new epoch among the Methodists was at hand. Whitefield had recently returned from America, where he too had gone a,s a missionary. .->fter the Wesleys had returned to England, and where he, too;' had been shut out of the pulpits because of his zeal for the Lord of Hosts. Upon his return Mr. Whitefield immediately commenced preaching in the fields, and by his eloquence attracted thousands to his meetings, and thus mucin good was accomplished. He advised the Wesleys to go and do likewise, but being tenacious observers of chufch order they were at first in doubt as to whether such a course would bo for the glory of God, er the benefit of the people ; but at length perceiving the Providential openings made for them by the Head of the Church, they yielded to Mr. Whitefield's judgment in the matter, John taking the "field " on the 2nd of May, 1739, and Charles on the 24th of June following.

It will be remembered that the pious Morgan had led the way by visiting the prisoners, praying with the sick, relieving the poor, and instructing the children in and about Oxford, the Wesleys following in his footsteps. Mr. Whitefield now inaugurates field preaching as a means of carrying on the work of God, he, with his associates of the "Holy Club," having been ejected from the national churches. The Wesleys were slow in adopting any new system, bvit once convinced that they invaded no man's right, and that the cause of God would be advanced by such a course of procedure, they adopted the measure and henceforward studied only the glory of God and the salvation of sinners. They were not so famous for originating new projects as they were for seizing upon and putting into practical application plans which were calculated to advance the interests of the human family by whosoever suggested. Being now fully committed to field-preaching they went out, literally, into the highways and lanes of the cities, proclaiming the unsearchable riches of Christ to the thousands who came to listen. Whitefield leading the way, they visited London, Bristol, and other towns, besides various other public places, such as Kingswood, Moorsfield, and Gloucester, collecting immense crowds and preaching to them wherever they went. By this means "the poor had the Gospel preached to them."

The societies of which Mr. John Wesley speaks so frequently in his journal, about this period in his career, were not classes such as we have now among Methodists, but small associations organized in London by two clergymen named Horneck and Smithies, iu 1667, composed of a class of young men who " began to apply themselves in a very serious way to religious thoughts and purposes." These societies met weekly, made contributions

M. E. CHUKCII IN CANADA. &

for the use of the poor, and appointed stewards to distribute their freewill offerings, but do not appear to have held class-meetings as the Methodist societies of the present day do. The principal objects of these societies were the "suppression of vice," the encouragement of religious and secular education, and to assist the poor. Persons were appointed to travel among the people, teaching them to read the Scriptures, and catechizing the children. These itinerant instructors accomplished much good, but notwithstanding that they were countenanced by some of the most zealous of the English Bishops, their societies never became very numerous ; they seem to have made but little progress after the reign of William and Mary. At the time of the commencement of Methodism but few of these societies were in vigorous operation. Eight or nine were still in existence in Ireland, and a limited number in London and Bristol. The Wesleys esteemed these societies very highly because of the piety and usefulness of their members, they therefore frequently met with them and shared in their •■ feasts of charity." They have, however, long since ceased I o exist, having most probably been merged in Mr. Wesley's more perfect organization, viz., his societies called classes.

Another important step for the more complete development of Methodism was now about to be taken by Mr. Wesley and his friends, without, however, any design of forming a separate body from the Established Church. The first meeting-house was built in Bristol, the corner stone having been laid on the 12th day of May, 1739. The closing of the churches against Mr. Wesley and his adherents rendered the building of this house necessary. The large numbers who had been awakened to the importance of spiritual things by his preaching in the fields made places of worship, which should be under his own control, in which to accomodate those who thronged to hear him, indispensable.

This " preaching-house," or chapel, was not dedicated until jiftor the Foundry at London had been opened for Divine service. This latter edifice was an old dilapidated building which had been used* by the Government for the purpose of casting cannon. Mr. Wesley was invited to preach in it. He did so, and afterwards secured it for a place of worship, and it soon became the headquarters of Methodism in London. It was opened "on the 11th of November, 1739."

This year may be made the date of the commencement of Methodism properly organized. Up to this period, and for some months afterward, Mr. Wesley and his brother Charles, as well as Mr. Whitefield, had associated with the Moravians at Fetter Lane and other places. A necessity for a separation from the Moravian Brethren about this time arose, and like Abram and Lot they parted because their followers could not agree to dwell together in peace. Mr. Wesley ardently loved the Moravian preachers, they had been the means of great spiritual benefit to him, but the time had arrived for him and them to lead different departments in the Christian army.

With regard to the origin of the United Societies, Mr. Wesley says that "in the latter end of the year 1739 eight or t^n persons came to me in London who appeared to be deeply convinced of sin and earnestly groaning for redemption." Others came the next day, for their numbers increased daily. and he gave them such advice as he deemed necessary for their spiritual benefit. About this period he also formed " Band Societies," and published a volume of " Hymns and Poems " for the use of the " people called Methodists."

Mr. Whitefield had left England in August to re-visit America, and had desired Mr. Wesley to take the charge of the souls he had been instrumental in leading to Christ. The glorious work of reformation began to spread more extensively than ever. The lanes of the cities and the fields became in many places vocal with prayer and praise. Thousands flocked to listen to the sacred truths of the Gospel, and while the messengers of salvation proclaimed a full and free pardon, through faith in Jesus Christ, to every repenting sinner, hundreds would fall prostrate to the ground crying for mercy, and would soon after arise praising God for delivering grace. These mental exercises and physical demonstrations were at first condemned ; but Mr. Wesley was forced, when called on to account for these strange scenes, to say, in the language of Peter, " What was I that I could withstand God ? "

So rapidly did the cause of the Redeemer extend that Mr. Wesley and his brethren in the regular ministry could not supply the congregations, and in consequence lay preachers were accepted to assist in the great work. Mr. Maxfield was the first who entered the ranks of what has s-ince become a numerous host, who, with the Divine approbation resting upon their labors, have successfully assisted in spreading scriptural holiness over the world.

John Nelson, so celebrated in Methodist history, about this time commenced to exhort and shortly afterwards to preach, and soon a multitude of itinerant lay preachers were employed in the Lord's vineyard, assisting the founder of Methodism in carrying on the great work of leading souls to Christ. At the time of Nelson's conversion he was from home, working at his trade, that of a stone-mason. He heard Wesley preach at Moorfields, and becoming convinced of sin he sought and obtained peace in believing. As soon as he could do so he returned to his family and friends in order to tell them '•how great things God had done for him." Upon his arrival his friends naturally desired to learn something respecting the Methodists, although many of them were fearful that he was laboring under the delusion of the devil, and Nelson, without any preconceived idea of becoming a preacher, began to tell the people who called upon him what God was doing for the inhabitants of London. At first he sat in his house and merely conversed with those who came in, but as the crowds increased he found it necessary to stand at the door, where he first told them what he had himself seen and experienced, and afterwards strove to impress upon the minds of his listeners the great truths which he had learned, and which had been of so much benefit to him.

Upon hearing of Nelson's zeal Mr. Wesley hastened to Bristol, and was " surprised to find a society and a preacher awaiting him. He addressed them and hundreds of others on the top of Bristol Hill. He recognized Nelson as one of his 'helpers,' and his band of rustic followers as one of his United Societies."

The division of the Societies into classes, and the appointment of class-leaders originated in consequence of the debt on the chapel at Bristol. Mr. Wesley was responsible for the liabilities, and "it was decided that each member of the Society should contribute at least one penny per week in order to reduce the burden. The Society in Bristol was therefore divided into small classes," numbering about twelve persons each, one of whom was appointed to collect the amount and hand it to the stewards. This person was called the leader. The duty of the leader was to visit each member of his class once'a week, to receive their contributions, and where parties were found who were too poor to pay the stipulated sum, the leader or some wealthier member would generally pay it for them. These leaders found, on visiting the members at their own homes, that some of them "walked disorderly," and needed to be reproved and to be instructed more fully in the doctrines of the Gospel. Mr. Wesley was not long in deciding what course to pursue in order to make this new adjunct to Methodism spiritually beneficial to the societies. It was determined that the classes should assemble once a week, when the leaders were to inquire of the members what progress they were making in the divine life, and was to give such admonition or advice as was deemed necessary. These meetings for Christian fellowship commonly commenced with an exhortation, singing and prayer, and after the members had spoken, the services were concluded by praise and

M. E. CIIURCH IN CANADA. 13

supplication. The meeting of the class in one place saved the leader much time in collecting the contributions, and became a source of great religious improvement to the membership of the several societies. Since that period the institution of class-meetings has lost nothing of its essential religious peculiarities, but is quite as great an assistance now to a growth in grace as it was at the commencement of Methodism, and especially so to penitents or young converts.

Having found that good had resulted from the class-meetings at Bristol, Mr. Wesley called some of his friends together in London and obtained their consent to divide the society there also into " smaller companies called classes." From that time the arrangement became uniform among Methodists, and continues to exist to the present time as a vital feature of the Christian polity of the various Methodistic bodies throughout the world.

Mr. Wesley called his first Conference on the 25th day of June, 1744. There were present six ordained clergymen and four lay preachers. The clergymen were, the Revs. John and Charles Wesley, John Hodges, Henry Piers, Samuel Taylor and John Meriton. Laymen, Thomas Maxfield, Thomas Richards, John Bennet and John Downs. The Conference was entertained by Lady Huntingdon, but met for the transaction of business in the old Foundry. Five days were spent in consultation and in arranging plans for future operations, and also in considering certain points of doctrine and discipline, when they separated, on Friday, to go forth again as luminaries spreading scriptural light throughout the land, although they were well aware that persecution and even bonds awaited them. Already they had been shut out of the National Churches, and had been mobbed while preaching in the fields and on the commons ; but no fears deterred them. Mr. Wesley when shut out of the old church of his father, at Epworth, had considered it no dishonor to either the living or the dead to stand upon his father's tombstone, and from this strange pulpit call sinners to repentance. God manifested Himself to the assembled multitude in power, and many were moved by the Holy Spirit to seek the pearl of great price.

Methodism was fast spreading through various parts of England. The few clergymen of the Established Church who now itinerated with the Weslcys cordially eo-operated with the " lay helpers." Wales had shared in the glorious reformation, and now from Ireland was heard the Macedonian cry, " Come over and help us." Mr. Wesley hastened to their relief, l! assuredly gathering that the Lord had called him to preach the Gospel unto them ;" he reached "Dublin on Sunday, the 19th August, 1747, and went immediately to St. Mary's Church, and was permitted by the curate to preach in the afternoon to a gay and careless congregation," with apparently but little effect upon the audience. He was, however, soon much encouraged by finding Mr. Thomas Williams, a local preacher from England, who had been preaching to the people and had already formed a society in Dublin, numbering about three hundred members. Here, as in the case of John Nelson and his little flock at Bristol, Mr. Wesley found a preacher and society awaiting him, which he gladly acknowledged as being in the regular and legitimate line of Methodistic succession. He met and conversed with them as he was accustomed to do with the societies in Bristol, Newcastle and London, exhorting them to " steadfastness in the faith." In his journal he " pronounced the Irish people the politest he had ever seen."