Our church : a manual for members and probationers of the Methodist Episcopal Church, South.

Chapter I. The Church Op Christ

Man a social being — Importance of the social principle — The Church derives importance from it — The Church ancient and divine — Founded upon Christ — Composed of the best people, and doing a great work of usefulness and benevolence — Duty of joining it — "What Church shall I join?" 15

Chapter II. The Methodist Church

The Methodist Church does not claim to have "the apostolic succession" — Was originated by Divine Providence — All of its features developed by Providence, and not the result of human foresight — The ordination of Dr. Coke and Mr. Asbury — The scriptural marks of a true Church applied to Methodism 25

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iv CONTENTS.

Chapter III. The Doctrines Of Methodism

We ought not to join any Church to whose doctrines we cannot subscribe — An exception — The creed orthodox— Methodism makes no doctrinal requirement beyond the cardinal truths of Christianity — Differs in minor points from others — Foreordination — Decrees and predestination — Extent of the atonement — Free agency and grace irresistible — Final perseverance 50

Chapter IV. The Doctrines Of Methodism

The mode of baptism — Infant baptism — The witness of the Spirit — Christian perfection 83

Chapter V. The Government Of The Methodist Episcopal Church

No particular form of Church government prescribed by Divine authority — The government of the Methodist Church grew up, like that of the apostolic Church, under the providence of God — The system explained — Lay representation — Republicanism — Methodist Church government tested — Rights of members — Power properly distributed — Efficiency — • Episcopacy — Itinerancy — Love-feasts — Class-meetings 137

CONTENTS. V

Chapter VI. Probationers

The terms of membership — Reception of penitents as probationers justified by reason, by Scripture, by the custom of the ancient Church, by the law of other churches — The low standard of Christian experience among those who oppose it — The propriety of a probationary system — What it means — Probationers instructed and encouraged 169

Chapter VII. The Duties Of Members Op The Methodist Church

The origin of the name suggests the duty of being methodical — Holiness — Practical goodness — Habitual study of the Scriptures — Prayer — Public and social worship — The Lord's Supper — Brotherly love — Religious zeal — Personal efforts to win souls — Lay agency — Exhorters — Biographical notice of two useful exhorters, Thomas Rudd and Valentine Winfree 183

-CHAPTER VIII.

THE DUTIES OF MEMBERS, CONTINUED.

The missionary character of the Church — Missionary spirit — Support of the ministry — Parsonages — Liberality— Neighborhood churches and schools — More churches in cities needed — Better churches in the country — The Church and education — Colleges —

VI CONTENTS.

Scarcity of ministers — Theological schools — Duty of the Church to educate young men who are called of God to preach — The need of good leaders and stew ards — Qualifications and duties of leaders and stewards 237

Chapter IX. The General Rules

Scriptural authority for the General Rules — "What they are — Intemperance and moderate drinking— Extravagance in dress — Dancing 268

Appendix

A form for the reception of probationers into full connection 301

'ntxainttatu DM*.

The author of the following work is an estimable minister in the Florida Conference of the M. E. Church, South. He is favorably known as the author of a valuable book entitled "The Bible Christian." His health having failed so that he cannot prosecute his regular pastoral labors, he wishes to eke out his ministry by the use of his pen. He is a man of catholic spirit, and is devotedly attached to the Church at whose altars he has efficiently labored. The present little treatise will be found very serviceable to pastors in making their members, and those who are candidates for Church

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Vlll INTRODUCTORY NOTE.

membership, acquainted with the doctrines and discipline of the Church, and the privileges and responsibilities of those who are within its pales.

Cf)e IStntot,

Nashville, Tenn., Jan. 23, 1860.

I am well aware that the minister of Christ who faithfully performs the duties of his office has but little time for writing books; but he who has learned to economize time may save a few moments for this work. John Calvin, Richard Baxter, and John "Wesley could hardly be accused of neglecting their ministerial duties, and yet in the midst of their arduous labors they found time to write many books which are full of pure and great thoughts. Indeed, the faithful minister finds it necessary to seek the aid of good books in his pastoral labors, and when he cannot find such as he needs,

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X PREFACE.

he must write them. The pastor without books to circulate is destitute of an important element of power. Books remain when he is gone, and address the mind and heart long after his voice has ceased to be heard. Against him there may be prejudices growing out of his appearance, his manner, his voice, his habits, or his history ; but against the book there are no prejudices. There it is, calm, quiet, still : it speaks when there is no one you can reply to or argue with, and you must listen to its truths. Take the books with you by all means, if you would accomplish the greatest amount of permanent good.

The present work is intended to meet a want which the author has long felt in his pastoral labors, and of which other pastors have complained. Our people are not sufficiently well acquainted with

PREFACE. XI

our doctrines, government, and usages, and with what is expected of Methodists ; aor are they well prepared in most cases 10 defend our system. This is a growing svil, and is leading to serious results. Too often we find objections to some of the most important parts of our economy, and hear very vague and erroneous ideas of our doctrines expressed. Then again we receive thousands into the Church who greatly need just such a work as this is designed to be. From year to year we have large classes of probationers, who form a most interesting portion of our membership, but for whose wants no provision has heretofore been made, and they do not even understand the relation they sustain to the Church. Many of these, from the want of proper attention and instruction, are never received into full connection, and are lost

Xll PREFACE.

to us ; and too often, alas ! lost for ever. The Discipline requires a formal reception into full connection, but prescribes no form, nor gives any direction as to the manner of doing it. Hence there is not only no uniformity among us in the manner of receiving them, but often a very great want of propriety. To remedy this, the author has added a form which he submits to the wisdom of his brethren.

The little book is sent forth with the earnest prayer and the humble hope that it may be useful.

TO

THE MEMBERS

OF THE

WITH WHOM

THE AUTHOR HAS FOUND A HOME,

AND EXPECTS TO FIND A GRAVE,

THIS LITTLE WORK

IS AFFECTIONATELY INSCRIBED.

OUR CHURCH.

Chapter I. The Church Of Christ

Man is made for society, and his nature demands it. It is as natural to form social relations and habits as it is to eat and drink. However much men quarrel with society, they nevertheless remain in it, and enjoy it. And when persons, from mistaken views of religion, " leave the world," to shut themselves up in some cloister, they only change one form of society for another. The hermit forsakes society, but it is only when soured in spirit, disappointed in life, and misanthropic in feeling. Nature, when not perverted, always seeks society. This is the constitution which God has given us for wise purposes ; and we are always happier in following the direction of nature.

" Unhappy he, who from the first of joys, Society, cut off, is left alone Amid this world of death!"

Who has not felt the solace and experienced the sweet joys of social life ? It lightens our burdens, soothes our anxious minds, relieves our cares, and inspires confidence, courage, and strength in the great battle of life. Many a brave hero has been made such by the examples before him, and the encouragement of those around him.

Society is a great school where we can best study human nature, can see the working of Divine Providence, and receive the benefit of contact with all classes of mind.

"Man in society is like a flower Blown in its native bud. 'Tis there alone His faculties expanded in full bloom Shine out, there only reach their proper use."

THE CHURCH OF CHRIST. 17

This social principle is the foundation of all great works and enterprises. " It is not good for man to be alone," for he is weak, and unequal to the great schemes which his mind can form. But associated with others, governments are organized, great cities are built, commerce springs up, and arts and sciences flourish, while vast works everywhere attest the value of the social principle. Christianity employs this principle, and gives to men the Church of Christ.

The Church is a Divine institution, organized to aid and encourage those who sincerely desire to be religious, and to carry the gospel to all nations. It is built upon the foundation which the prophets and apostles pointed to as the only ground of human hopes, the Lord Jesus Christ. He is the Rock of Ages, and our chief Corner-stone. " Thou art the Christ, the Son of the living God," constituted the apostolic confession of faith, and the rock on which Christ is building his glorious Church, against which the gates of hell cannot prevail. The true Church of the past, of the present, and of all time, is therefore one, and claims but one head, one door, and one foundation, Jesus Christ, who is the Head, the great Shepherd and Bishop of our souls. The members of the Church must be " built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone ; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord : in whom ye also are builded together for an habitation of God through the Spirit."

The Church is therefore a Divine, and the most ancient institution ; and it becomes the duty of every man to enter its sacred enclosure, and there work out his salvation with fear and trembling. It is the garden of the Lord, where he cultivates his plants of righteousness ; the vineyard of Christ, where he dresses and watches over the tender vines ; the fold, where he guards his sheep and leads them forth in green pastures and beside

THE CHURCH OP CHRIST. 19

still waters ; the school, where he trains his disciples for the great future ; and the family, where he disciplines his children, under tutors and governors, until the time appointed of the Father. By his ministers he goes out early in the morning of life, at the third, at the sixth, the ninth, and the eleventh hours, and calls to men everywhere, " Why stand ye here all the day idle? Go ye also into the vineyard; and whatsoever is right, that shall ye receive." By his ministers He comes to all men, saying, "Follow me." It is therefore the duty of every person to become a member of the Church ; for to remain out of it is rebellion against God, whose institution we neglect, whose command we disobey, and whose provision for our spiritual improvement we disregard. To remain out of the Church is no small matter, but a sin of great magnitude; because we offend God, set an example of evil character before others, and give a direction to our influence by which it operates against the highest duties and best interests of our race.

The Church of God stands with the best and purest of all ages and nations enrolled among her members, presenting an array of holy men and true, without a parallel in all the world.

The work of the Church is sublime. She has an army of many thousand missionaries laboring in almost every country under heaven ; a still larger army of holy ministers who devote themselves to the noble cause of human salvation ; another army of Sunday-school teachers, who are sowing in young hearts the precious seed of heavenly truth ; and various other armies engaged in education, in Bible and tract distribution, and in temperance reform and philanthropic labors. These great works require annual contributions from the Church, which amount to vast sums, besides what is given to the poor and needy around us. The world has never seen any other such benevolent and working organization. It is carrying

THE CHURCH OP CHRIST. 21

light and hope and life to all nations, and making the wilderness bloom and the desert rejoice and blossom as the rose. Not to join this working host, and enter this sacred temple, is to commit a double sin — a sin against God and against humanity ; and, I will add, a sin against yourself.

But perhaps you will say, "What Church shall I join ? There are so many sects, each claiming to be the true Church, that I am bewildered, and know not which is 'the Church of Christ.'" The Church of Christ has never been one organized body ; but always one in spirit and aim, and composed of various branches. The New Testament frequently speaks of "the churches." There was the Church of Jerusalem, the Church of Corinth, the Church of Ephesus, and others.

In later days the larger metropolitan churches assumed a jurisdiction over the smaller village and town churches; and still later, the Roman Church aspired to the distinction of the universal Church, and claimed to be the only true Church of Christ. But this claim has never been universally allowed. Its arrogant and antichristian character has ever met with a rebuke from some quarter; and the Greek or Eastern Church never did submit to the Church of Rome.

At the glorious Reformation of the sixteenth century this boastful claim was repudiated, and met a bold and firm protest, which has been maintained to this day. The great doctrine of Luther and of Protestantism is that no one body of men can rightfully claim to be the exclusive Church of God, and proceed to condemn others who hold the doctrines and practice the virtues of religion. The unity of the Church is spiritual : the outward form of the Church admits of various organizations. There is one root sending up many trees, no one of which can claim exclusive connection with the

THE CHURCH OP CHRIST. 23

root. There was one Jewish Church, but there were twelve tribes, each of which had an equal right to worship at the altar of God. This is the result, not of any imperfection in the Divine plan, but of a wise adaptation to our condition and wants. It is not the design of God to prescribe rigid rules, and schools of exercise for the body or the mind ; but, with various modes given us, he leaves us free to follow just where the mind naturally inclines. There is the same liberty in religious matters. We are not fettered and bound in iron to any particular system, but left to enter whatever organization may appear best suited to our spiritual improvement. The Spirit does not confine his influence to any one system, and least of all to those self-styled "only true" Churches ; and we should stand fast in the liberty which God has given us. These denominations are the result of our condition, and are means to an end. They are for our encouragement and aid

24 ovn church.

in securing our salvation, and doing good. It is our business, therefore, to see which will likely aid us most, and with which we can most cordially unite and agree.

Chapter II. The Methodist Church

If the principles we have adverted to be correct, it becomes necessary in joining any Church to be satisfied with regard to its scriptural character, and the doctrines which it teaches. For while there may be different denominations of true Christians, there are doubtless some which have the "form, but deny the power of godliness," from whom we are directed to "turn away." When there is only the "name" of Christian, and the body is "dead," we are not safe a moment in such a sect.

The Methodist Church claims nothing on the score of age. It came into existence long since the age of general corruption in the Church, and after the

20 our cnuRcn.

period when professing Christians were persecuting and anathematizing each other, and is therefore free from these sad spots which darken the history of nearly all the other denominations.

Nor does it pretend to any fabled line of succession. We find no promise of such succession, nor any allusion to it, in the New Testament; and indeed we place no value upon a succession that cannot be traced otherwise than through the seditious, murderous, adulterous, and abominably wicked bishops of the Middle Ages. Such a line is a disgrace to those who claim it ; and if their Church depends on it, I do not hesitate to say that it builds upon a rotten foundation. The idea that the bishops of the Middle Ages — the bishops of the Roman Church — were in any religious sense successors of the apostles, is preposterous and ridiulously absurd. No : we claim to be a true Church upon other grounds.

The Methodist Church is the child of Divine Providence, raised up and sustained amid universal opposition, and blessed with unparalleled success by the great Head of the Church. The Spirit of God called the Wesleys into a higher region of spirituality, and caused them to burn with a greater desire of usefulness, than was common in their day. They stood alone in their religious experience and zeal, but not long ; for while the Church did not understand nor sympathize with them, but condemned and persecuted them, a few gathered around them requesting advice and assistance. What could they do? They dared not do otherwise than receive them and instruct them, not for a moment imagining whereunto this thing would grow. They could not be still : the Spirit moved them powerfully to go out everywhere preaching the gospel of the grace of God ; and wherever they went they met opposition from the clergy and the rabble, and success in winning souls to Christ, who, in their turn, were persecuted likewise. What could they do now ? These young

28 our ciiimcn.

converts must be taken care of, or left unprovided for, to return again to their sins. The Church would not and could not provide for them, because they were alive, and the Church was dead. The Church only persecuted them. Mr. Wesley then of necessity had to make some provision for their spiritual oversight. The Society at Bristol having been divided into companies for the purpose of raising money to defray a chapel debt, it was thought advisable that the members of each class, as it was called, should meet weekly at a certain place ; and when together the members spoke of their experience, and engaged in singing and prayer. Appreciating the advantages of such meetings, under the conduct of judicious leaders, Mr. Wesley introduced them into all his societies. This was the origin of Methodist Class-meetings.

To do the greatest amount of good, and to attend to the calls of the people in various places, they found it necessary to travel from place to place, preaching daily the unsearchable riches of Christ. This was the origin of Itinerancy.

To plan the work and consult about various matters arising in their labors, as well as to make arrangements for spreading the gospel in other places, where they were invited to go, they met together once a year. This gave rise to Annual Conferences.

In the same providential way every part of our system was developed : nothing was contrived beforehand, but every thing was brought about by a most wonderful series of providences. Methodism is, therefore, not the work of man, but of God. Mr. Wesley did only what the providence of God pointed out, and Methodism gradually grew up.

At the time of the American Revolution, the Episcopal clergy, being mostly English and royalists, retired from their churches, and left the people without the sacraments. The Methodists were then quite a large body, with a supply of preachers; but they were unordained, and could not administer the sacraments to their people. What should be done ? Mr. Wesley could do but one thing : convinced that bishops and presbyters, or elders, are the same order, and originally had the same right to ordain, and that this was an emergency that could be provided for in no other way, he ordained Dr. Coke, and sent him to America to ordain Mr. Asbury and others. Mr. "Wesley was a presbyter in the Church of England, and so was Dr. Coke; and moreover he was assisted by other presbyters. He was satisfied that bishops and presbyters, or elders, were originally the same order, and had the same right to ordain, which is the great Protestant doctrine, and is sustained by the Scriptures, the fathers, the reformers, and the evangelical divines of the Church of England. The case was one of emergency. The English bishops would not ordain his preachers, the American Protestant Episcopal Church was not then in existence, and he judged it necessary to exercise the right of a presbyter and ordain his preachers. Their success had already fully shown that they were "chosen and ordained" by Christ; and having his ordination, they were in a high sense ministers of the gospel, and the laying on of a bishop's hands could not make them ministers in a higher sense.

But Mr. Wesley ordained Dr. Coke a bishop, or superintendent. He believed that a bishop and an elder are of the same order, and that a bishop is only an elder set apart for certain duties which appertain to general oversight, which might be performed by the elders, but are assigned to certain of them called bishops. Bishops and elders are the same in order, and the distinction is in the distribution of the work, certain elders being, for convenience, made superintendents of the work generally. This is Methodist Episcopacy; and Mr. Wesley never dreamed of creating any other. His ordination of Dr. Coke was no more than solemnly investing him with the authority which he (Mr. "Wesley) exercised, and sending him to exercise it in America. Hence, when the enemies of Mr. Ashury represented in letters to him that Asbury claimed to be a bishop in the arrogant sense of High-Churchism, he wrote too hastily condemning him for allowing himself to be called a bishop in any such sense. Had he waited to learn the true state of the matter, he would not have so written, for he said in a letter to a friend, "I firmly believe I am a scriptural episcopos (bishop) as much as any man in England or Europe. For the uninterrupted succession I know to be a fable, which no man ever did or can prove."

That it was necessary for Mr. Wesley to do this is evident, for the people demanded the sacraments from their own pastors. "In many cases the national clergy, upon whom the societies were dependent for these means of grace, were flagitiously immoral: they had ' often been found at the head of mobs, attacking the Methodists who were to 'receive the eucharist from their hands the next Sabbath. In not a few instances the Methodists were denied the right of communion. Wesley himself had been repelled from the sacramental altar by the drunken curate of Epworth ; his brother had been treated in like manner in "Wales ; his adherents were so treated in Bristol, Leeds, and parts of Derbyshire. Neither the good temper nor the good sense of his people could require them to submit to this privation and such outrages." A separation was therefore inevitable. The Methodists were driven out of the Established Church by the treatment they received there ; and Mr. Wesley was forced by circumstances beyond his control to provide for their organization into a separate establishment. The providence of God raised up the Methodist Church, and, against the previous prejudices and views of the Wesleys, thrust it out as a separate Church, having a great mission to fulfil. It is 2 the Church of Providence; not born of the wisdom of man, but of God; not planned by men, but developed contrary to human plans ; not the product of human foresight, but every part the result of the slow growth of Providence.

Methodism claims moreover to have all the scriptural marks of a true Church. It is evident that a Church may cease to be the Church of God, for the Jewish Church was abandoned and forsaken by God, and the Church at Laodicea was threatened with the same doom. "When, therefore, we inquire about the claims of any Church to be the Church of God, we do not ask after its antiquity, or its former character, but its present condition. It may be forsaken of God, and no longer acknowledged by him. Such, as many think, is the case in regard to the Church of Rome. "What then are the scriptural marks of the true Church ?

1. Catholicity of sentiment — a liberal, brotherly regard for all true Christians of every denomination. Moses rebuked

Joslma for an illiberal and exclusive spirit, and our Saviour condemned exclusiveness in very plain terms, and always manifested a kind and liberal spirit. How different the example of Christ from that of many of his professed followers ! St. Paul denounced the exclusive and illiberal spirit very strongly in his Epistle to the Corinthians, and declares it "carnal" and blameworthy. The doctrine of Jesus, and Paul, and John is, that love is the chief characteristic and the crowning grace of true piety, and that wherever this love is wanting there is no religion. It needs no argument to prove that sectarian bigotry and exclusiveness are not born of love, and are not consistent with it. They come of pride and party selfishness, and are "of the earth, earthy." They are from beneath, and are marks of the beast and false prophet.

The Methodist Church from the beginning has been opposed to bigotry, and favorable to a large-hearted charity. A writer of a different denomination says, "Methodism has always been a standing protest, or rather persuasive, against bigotry." This testimony -is true. We hold that we belong to the Church of Christ, not as the "olive tree," but as "grafted into the olive tree," and partaking, ivith others, "of the root and fatness of the olive tree," not as the vine itself, but as a branch of the vine.

This first mark, therefore, we have of a true Church of Christ.

2. The second mark is holiness of heart and life. It is self-evident that a wicked Church "cannot be the Church of Christ. Such may once have been acknowledged by Christ as his, but is certainly not now. This passage has, alas ! been often too applicable to Churches : " Remember therefore from whence thou art fallen, and repent, and do the first works ; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent." Indeed, in the very nature of the case, a

THE METHODIST CHURCH. 3T

corrupt Church ceases to be a Church of God; "for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness ? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols ? for ye are the temple of the living God ; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."

I will venture the assertion that there is no Church that has given such prominence in her creed, in her literature, in her preaching, and in her conduct, to the doctrine of holiness, as has the Methodist Church. The great battle-cry of Methodism, and the motto on her banners, is,

38 our churcii.

"Holiness." Richard Watson, one d the greatest names in the history of the Church, said : " The two great pillars on which the system of Wesleyan Methodism rests, are universal love and universal holiness." This is the sentiment of the whole Church; and so great is its practical influence, that Dr. Chalmers called Methodism " Christianity in earnest." Sometimes in listening to the preaching of Methodist ministers, the impression is received that, with us, holiness is the one great idea and the great object of life. Oftentimes indeed we are rebuked for being "righteous overmuch."

The Methodist Church has, therefore, the second mark of the true Church.

3. The prophets and apostles teach us that God is in a peculiar sense with his people, manifesting himself unto them as he does not unto the world ; and that the presence of God with the Church is not temporary, but permanent. He shall "abide with us for ever," and "our fellowship" shall be "with the Father, and

THE METHODIST CHUECH. 39

with his Son Jesus Christ." The Lord Jesus has given us this beautiful and precious promise, "Lo, I am with you alway, even unto the end of the world." This presence implies power and influence, for it is given in view of our work ; and it secures religious comfort and joy, for it is given in view of our trials. This presence is felt within, in the communion of the Holy Ghost, the witness of the Spirit with our spirit, the love of God shed abroad in our hearts by the Holy Ghost, and the hope which arises from the earnest of the Spirit. This presence is felt by others in the solemn influence of worship, and the power of preaching. Methodists profess to enjoy this sacred presence, to have the witness of the Spirit, to feel the love of God in the soul, and to possess the consciousness of the abiding presence and favor of God. Their worship is deeply impressive, and, while engaged in it, we often feel "our hearts burn within us." Where is the Church that can at all compare with the