A short history of Methodism

Preface

The principal facts and features of Methodism are briefly detailed in this little volume. In its preparation the author has availed himself of information furnished by the best histories of the Church. Indebtedness is hereby acknowledged to Stevens's " History of Methodism/' Stevens's " History of the Methodist Episcopal Church," McTyeire's "History of Methodism," Tyerman's "Life of Wesley," and McClintock and Strong's Cyclopaedia. Quotations from other sources are duly credited.

Should this Short History create in the minds of readers a desire to learn more of Methodism, and inspire in them a greater love for the Church, the author will be satisfied.

Johk W. Bos WELL,

Nashville, Tenn., October 1, 1900,

Chapter I. Page

Origin of Methodism in Europe — John Wesley 1

CHAPTER H.

The First Societies 9

CHAPTER HI.

Methodism Planted in America 15

CHAPTER IV.

The First Conferences — Preparing for Organization 22

CHAPTER V.

The Organization of the Church 31

CHAPTER VI.

Development of the Church Idea — The Polity of Methodism 39

CHAPTER VII.

Development of the Church Idea — Discipline 48

m vi

Contents.

CHAPTER VIII.

PAGE

Development of the Church Idea — The Creed

of Methodism 57

CHAPTER IX.

Development of the Church Idea— The Ministry 66

CHAPTER X.

The Economy of Methodism — The Legislative

and Executive Departments 75

CHAPTER XI.

The Economy of Methodism — The Annual Conference 85

CHAPTER XII.

The Economy of Methodism — The Minor Conferences , 94

The Quarterly Conference 94

The District Conference 97

The Church Conference 100

CHAPTER XIII.

Pastoral Oversight 103

Bishops and Their Duties 104

Presiding Elders 108

Preachers in Charge 112

Local Preachers, . , 113

Contents. vii

CHAPTER XIV.

Lay Officers of the Church 117

Stewards 117

The Class Leader 120

Extorters 122

Trustees 124

Sunday-school Superintendents 125

CHAPTER XV.

The Work of Methodism — Missions 127

CHARTER XVI.

The Work of Methodism 137

Education 137

Sunday Schools 141

Church Extension 144

The Epworth League 148

CHAPTER XVII.

Divisions of Methodism 153

The Wesleyan Methodists 154

The Methodist Episcopal Church 156

The Methodist Episcopal Church, South 158

A SHORT HISTORY OF METHODISM.

CHAPTER I.

ORIGIN OF METHODISM IN EUROPE — JOHN WESLEY.

Methodism was not the outcome of any disturbance in the Church. No question of doctrine or polity was in agitation at the time of its origin. The excitement produced by Martin Luther's protests against the corruptions of Rome had subsided. The troubles incident to the rupture between the English crown and the papacy had long since quieted. The reformation was complete, and the Church of England was firmly established. There was profound peace. The birth of Methodism was as quiet as the bursting of a bud into blossom, but it was as easily and as quickly discovered as a full-blown rose. The germ was planted long before there was anything like an organization, and ten years before the first Methodist meetinghouse was built. It began with John Wesley, who, in company with his brother Charles and about ten other young

a)

% A Short History of Methodism.

men, students at Oxford University, formed a club for the purpose of prayer and study of the Scriptures. This was in November, 1729. They were so devout and consistent in their daily walk, and so systematic in their devotions, that, notwithstanding they were the farthest removed from anything like ancient pharisaism, they attracted the attention of their godless fellow-students, who ridiculed them as " Bible Bigots," " Bible Moths," the " Godly Club," etc. One student, not so irreverent as others, but more learned, declared that a "new sect of Methodists had sprung up." The title was appropriate: it clung to them, they accepted it, and in due time it was applied to the Societies, and finally to the organization of the Church in America and to the Wesleyans in England.

John Wesley was the inspirer of the movement, the very life of it, in fact, from its beginning to the close of his life, March 2, 1791. This remarkable man was born at Epworth, Lincolnshire, England, June 17, 1703. His father was a clergyman, and rector at Epworth for the long period of thirty-nine years. His mother, Susanna Wesley, a richly endowed woman mentally and morally, was the daughter of Dr. Samuel Annesley, who was also a

Origin in Europe — John Wesley.

clergyman of an honorable family, and was himself a man of exalted character. Wesley had every advantage necessary to the formation and development of a strong and symmetrical personality. His advantages were not neglected. He possessed a quick mind and a trustful heart. He learned rapidly, and feared God. He was far above the average boy in all respects. Through the influence of the Duke of Buckingham he entered the Charterhouse School, London, before he was twelve years of age; and when only sixteen he was elected to Christ Church College, Oxford. Here his remarkable proficiency was recognized, and secured for him a fellowship in Lincoln College in 1726. Eight months after this, and before he received his degree of Master of Arts, he " was selected as Creek lecturer and moderator of the classes."

Prior to the organization of the "Holy Club," Mr. Wesley was ordained to the ministry in the Church of England, first as a deacon in 1725, and then as a presbyter in 1728. But up to the time he was thirty-five years of age he was almost an unknown man except in the literary circles of Oxford University. In these circles he was acknowledged as a man of accurate and extensive learning, and an eloquent and logical preacher. Strong efforts were made to induce him to take the care of Epworth Church, made vacant by the death of his father in 1735. He reluctantly consented, but before his application had been transmitted to the authorities the place was given to another. This, it is said, rather pleased him, as he preferred to retain his place as Fellow of Lincoln College. Shortly after this he was induced to accompany General Oglethorpe to Georgia as missionary chaplain. Here h'e employed his time in preaching to the colonists and the Indians. In this work he achieved no signal success. After little more than two years in Georgia, he returned to England. In May, 1738, he attended a Moravian meeting in London, and during the service, the subject of the discourse being Luther's comment on " justification by faith," he "felt his heart strangely warmed." From this hour he dated his experience in grace, and the beginning of his career as an evangelical preacher, the like of whom had not been seen since the days of St. Paul.

Wesley was u a bright and shining light" — as zealous and effective as he was brilliant and evangelical. Thousands were attracted to his ministry wherever he went. It is esti-

Origin in Europe — John Wesley. 5 mated that after he began " field preaching" ten thousand people in some places came to hear him, and on one occasion, it is said, as many as twenty thousand persons were present. He was tireless in his work — riding, and preaching generally from two to four times a day. In supervising the work that so rapidly and wonderfully developed, he was compelled to travel about four thousand five hundred miles a year. He went ahvays on horseback until he began to grow old, when he was forced to take a carriage. During the more than fifty years of his Methodist ministry he traveled two hundred and fifty thousand miles and preached forty-two thousand times. Besides all this, he carried on a heavy publishing business, and " edited, wrote, translated, or abridged " not less than two hundred books and pamphlets, on theological, philosophical, biographical, medical, and other subjects; all for the good of humanity. His books were sold through the preachers for the special benefit of the Societies. One historian says: u He was always at work when awake, yet

/w^as never in a hurry. His industry and unremitted activity never were, never can be, excelled." He was abstemious in the matter of diet. He determined by actual experiment,

A Short History of Methodism.

repeated until satisfied, how much sleep he needed, and allowed himself that much — no more, no less. He trained himself to go to sleep in a moment, and to awake at the right time. He arose at four o'clock every morning. In business his rule was: " Make all you can, save all you can, and give all you can.'' 1 He lived up to the rule conscientiously. He made many thousands of pounds. He wasted nothing, but died poor because he had devoted his savings to the cause of God.

In personal appearance Wesley was described, Yv r hen in the prime of life, as 44 neither tall nor fat." Tyerman says he 4 4 was rather below the middle size, but beautifully proportioned, without an atom of superfluous flesh; yet muscular and strong, with a forehead clear and smooth, a bright, penetrating eye, and a lovely face, which retained the freshness of its complexion to the latest period of his life." In his dress there was nothing peculiar: his clothes were fashioned after the style of the day in which he lived. He was an English gentleman of the eighteenth century without any of the stiffness of the nobility. In social life he was pleasant and agreeable, a fine conversationalist, witty, full of anecdote, courteous in his manners, and at ease among the rich and the poor.

Origin in JEwrojJe — John Wesley.

Mr. Wesley did not marry until he was nearly forty-eight years of age; and though late in life for a matrimonial alliance, he seems to have entered into it without due consideration, depending more on the judgment of a friend than on his own. He was married February 19, 1751, to Mrs. Vazille, a widow with a small fortune, every cent of which was settled on her and her children. The marriage was a very unfortunate one. Mr. Wesley did not suffer his new relation as husband to hinder him in his work. For a time Mrs. Wesley accompanied him, but the travel and manner of life — all new to her — were by no means according to her tastes; and as she had no real sympathy with her husband's calling, she soon tired of it and declined to accompany him to his appointments, and finally refused her consent to his oft and long-continued absences from home. She became exceedingly jealous; would travel miles, without his knowiedge, to watch him as he passed along the roads; would intercept and open his letters, with the vain hope of catching something on which to base a charge. More than once she left him, but Mr. Wesley would induce her to return. At last she departed, vowing that she would return no more. Mr. Wesley took the matter philosophically.

Conscious that he was not at fault, he said: U I did not forsake her; I did not dismiss her; I will not recall her." Notwithstanding his unhappy home surroundings, his life work continued without interruption and with increasing success.

Chapter II. The First Societies

As thoroughly consecrated and rnethodistic as Wesley was — a man of one book — he was in 1738 u utterly without a plan in life." His experiment as missionary to Georgia proved a failure, and so far as anybody knows he had made no further arrangements for the future. His one desire was to save souls. This was like " fire in his bones," but nothing like an organized and systematically planned campaign with even that object in view had entered his mind. Circumstances forced him to adopt plans and employ agencies which under other conditions would have been rejected. Having fully embraced the doctrine of u justification by faith only," and happy in the experience, he preached it with earnestness. He also insisted on " instantaneous conversion." His preaching was wonderfully effective. The people were aroused, and hundreds turned to the Lord. These things greatly offended the clergy, and they began to oppose him. One by one the pulpits of the Established Church were closed against him, until finally he had access to none. This naturally limited his sphere of operations. He was confined in his ministry 64 to the rooms of the Societies, to prison chapels, and to hospital wards. 55

About this time Mr. Whitefield, who was preaching with great success, invited him to come to Bristol. He accepted the invitation, and on his arrival was shocked to find that his old friend and club-mate at Oxford was preaching in the open air. This was contrary to Church order — a proceeding which Mr. Wesley regarded as almost criminal. His passion for souls and his good common sense came to his relief. He was an eyewitness of the great success of Whitefield 5 s preaching, and at once acknowledged in it the hand and power of God. As his experience in the Moravian meeting was the beginning of his real life in Christ, so his cooperation with Whitefield at Bristol was the beginning of his evangelical career. He yielded his lifelong prejudices, and preached for the first time in the open air. This was on Monday, April 2, 1739.

As yet there were no Methodist Societies. They followed, not of design, nor as the opening of a prearranged programme. They were providential. There is difference of opinion as to the date of the first Society. One writer

The First Societies.

affirms that it was organized in Bristol, April 2, 1739. This, it will be noted, was the very day on wiiich Mr. Wesley began his open-air preaching. The statement lacks confirmation, and the presumption is that the author mistook one event for the other. But whether or not the first Society was organized on the date named, there can be no doubt that Societies were organized in Bristol during the year 1739. Dr. Stevens says: " His [Wesley's] Societies in Bristol grew so rapidly that he was compelled to erect a place of worship for their accommodation; . . . on the 12th of May, 1739, the corner stone 'was laid with the voice of praise and thanksgiving. 5 This was the first Methodist chapel in the world." (See Stevens's History, Vol. I., page 124.)

Mr. Wesley says the " United Society " had its rise in London. The difference in the two statements is reconciled on the supposition that the Bristol Societies were organized independently of each other, while the Societies in London named by Mr. Wesley were organized by him as the United Society, and to be exclusively under his direction. Other Societies for religious instruction existed in London, but some of them were under the direction of the Moravians and others controlled by churchmen. Mr. Wesley affiliated with the Moravian Societies, but on account of a disagreement he withdrew and carried with him about twenty of the members.

The following is Mr. Wesley's own account of the rise of Methodism, and is accepted by Methodists generally throughout the world: u In the latter end of the year 1739, eight or ten persons came to me in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did two or three more the next day) that I would spend some time with them in prayer, and advise them how to flee from the wrath to come, which they saw continually hanging over their heads. That we might have more time for this great work, I appointed a day when they might all come together; which, from thenceforward, they did every week, viz., on Thursday in the evening. To these, and as many more as desired to join with them (for their number increased daily), I gave those advices from time to time which I judged most needful for them; and we always concluded our meetings with prayer suitable to their several necessities. This was the rise of the United Society, first in London, and then in other places."

The First Societies.

The idea of forming Societies for spiritual instruction and improvement was not original with Mr. Wesley. Societies of similar character existed as far back as the middle of the sixteenth century. They were approved by some of the bishops of the Established Church, but were disapproved by Queen Elizabeth, who issued a decree against them May 7, 1577. They were finally stomped out "in a violent way" by Whitgift, who became archbishop of Canterbury in 1583. Like Societies arose again in the next century. Woodward, in his "Rise and Progress of Religious Societies," says: "About 1666 several young men in London, being brought to serious convictions by the preaching of their clergy, and applying to their ministers for religious counsel, were advised by them to meet together once a week, and apply themselves to good discourse and things wherein they might edify one another." These meetings, it is affirmed, gave Mr. Wesley "the idea of those social meetings in which the laity were to sustain an important part, though still under the guidance of their pastors, and in which the strength of Methodism consists."

'Mr. Wesley's Societies, in the course of time and as a matter of convenience, were divided into smaller companies called classes, over each of which one was appointed who was styled "the leader." This official was charged with a temporal as well as a spiritual oversight. For further information on this point, see the Book of Discipline of any Methodist body.

It must be borne in mind that the Society was in no sense a Church. When the members met there was prayer and exhortation for mutual benefit, but never anything like formal service or the administration of the sacraments. Mr. Wesley said: "Such a Society is no other than a company of men having the form and seeking the power of godliness; united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation." The United Society was the beginning of organic Methodism.

CHAPTER m.

METHODISM PLANTED IN AMERICA.

Methodism is essentially missionary in its spirit and operations, though it can hardly be said that its beginning in America is due to any mission agency. Philip Embury, a local preacher from Ireland — a carpenter by trade — who had settled in New York, held the first Methodist service in that city in 1766. This was the first of the kind in the New World. The service was not altogether voluntary on the part of Embury. But for the stirring appeal of Barbara Heck, a zealous Irish Methodist, notable in the early history of the Church, it is doubtful whether Embury ever would have been heard of in connection with the Methodist movement. Her strong exhortation roused the lukewarm preacher, and forced him to duty. Pie organized a Society and began to preach, first in his own house, then in a hired house, and afterwards in the "Rigging Loft" known as the birthplace of American Methodism. Embury continued in this work about three years, much of the time having the assistance of Captain Thomas Webb, of the British army, a local preacher of great earnestness, very popular in the army and among the people, Embury surrendered his work to the first missionaries sent from England by Mr. Wesley. These missionaries, Richard Boardman and Joseph Pilmoor, landed in Philadelphia in the autumn of 1769. They began to preach immediately, first in the city, and then in different country towns as they made their way to New York. They were preceded in New York full two months by Robert Williams, the first itinerant preacher to reach America. Williams was not an appointee of Mr. Wesley, but a volunteer, who, hearing of Embury's success, u spoke to Mr. Wesley, offering to go, and asking his sanction and authority." Wesley consented, "with the understanding that he was to ' labor in subordination with the missionaries who were about to be sent out.' " (McTyeire's History of Methodism.) Williams proved to be a very useful man. He first labored in New York, frequently making tours into the country. He was the apostle of Methodism in Virginia and North Carolina.

Robert Strawbridge, another Irish immigrant, began to preach in Maryland about the same time Embury began in New York. He

Methodism Planted in America. 17 settled on Sam's Creek in Frederick county, where he built what is known in Methodist annals as the Log Meetinghouse. It is to this day a question which church was first erected, the John Street Church in New York, or the Log Meetinghouse on Sam's Creek.

Strawbridge was a man of great zeal, a successful evangelist, and a devoted preacher of Methodist doctrine; but he was irregular. As a local preacher, he controlled his own movements* His name occurs in the Minutes of 1773 and 1775 as an itinerant, and disappears, Stevens says, " unaccountably." His irregularity consisted not so much in the fact that he made his own appointments, and persisted in serving Sam's Creek and Brush Forest Societies, as in administering the sacraments contrary to the advice and wishes of his brethren. He was unordained, as all of Mr. Wesley's preachers were up to that date. The Methodists were, in America as in Europe, dependent on the Church of England for the Lord's Sapper and the baptism of their children. This was not agreeable to all American Methodists. A long and perplexing discussion arose between what was denominated the u Sacramental party" and those who favored continuing their relations with "the Church." Those who held with the "Sacramental party" undertook to carry their views into practice. Mr. Strawbridge was among- the number. He had been instrumental in the conversion of many people — he had received them into the Society; the church was not always accessible, even had it been perfectly agreeable with all the Methodists to avail themselves of the churches altar, and under the circumstances Strawbridge deemed it his duty to act toward his converts the part of minister as well as preacher. The Conference of 1773 allowed him to exercise the functions of an ordained preacher, provided he would do so under the direction of Mr. Rankin, who by appointment of Mr. Wesley was superintendent of the work. This Strawbridge declined to do. He died in 1781, remaining useful to the end.

Francis Asbury was the apostle of American Methodism — called and sent of God. He was born of Methodist parents at Hands worth, England, August 20, 1745; w T as converted at thirteen years of age; began to preach at sixteen as a local preacher; at twenty-two joined the itinerant ranks; and four years later was commissioned by Mr. Wesley as a missionary to America, with Richard Wright as his com-

Methodism Planted in America. 19

panion. He landed in Philadelphia October 27, 1771. The next year Mr. Wesley appointed him u General Assistant in America." This means that he was superintendent of the work, and responsible to Mr. Wesley, there being nothing like an independent organization in the colonies.

The Societies in America were not in all respects conformed to Mr. Wesley's original model, and discipline w as not strictly enforced. For these reasons he became dissatisfied, and sent over Thomas Rankin, an older and more experienced man than Mr. Asbury. He superseded the latter by virtue of his seniority, but was really selected by Mr. Wesley to take his place as superintendent. It required the combined strength of both men to bring the colonial Methodists into perfect harmony with Mr. Wesley's plans, owing to the resistance of both the preachers and the people. Independence was in the air. " Without them it seems probable that it [Methodism] would have adopted a settled pastorate, and become blended with the Anglican Church of the colonies, or, like the fruits of Whiteiield's labors, been absorbed in the general Protestantism of this country." (Stevens's History of Methodism.)

As much as American Methodism ewes to Rankin, it might have been in debt to him a great deal more had he thoroughly understood American nature and fully identified himself with American life. This he could have done without any compromise of principle. But he was too rigid in discipline, and rather injudicious. His administration, on the whole, was not the best for the embryo Church. The American sentiment was to strong for him. He determined to return to England. Some time during 1777 he made his way to Philadelphia from Maryland. There he spent the winter, the British being in possession of the city, and on March 17, 1778, he set sail for his native land.

The care of all the churches at last fell upon Asbury. Mr. Wesley in due time came to recognize his ability and worth, and fully trusted him. That trust was never betrayed, nor did he ever for a moment falter in his work, or decline in his devotion to the cause of the Master or of Methodism. He was an evangelist of the first order, as energetic and systematic as Wesley himself. Soon after reaching America he saw what was needed to make Methodism more successful. The imperative need was the dispersion of the preach-

Methodism Planted in America. 21 ers. They inclined too much to the cities and needed to be scattered into the country districts, and this he effected as speedily as possible. By so doing he gave offense to some who preferred city life. He also saw the vast possibilities of the New World, and the opportunity presented to an effective itinerant ministry for the propagation of the gospel, and predicted that one day the great West would be the empire of Methodism. How completely have his predictions been verified!

Asbury, as compared with Pilmoor, in point of education was poorly equipped in the beginning of his ministry; but he was studious, and acquired a good stock of information, including a fair knowledge of the Greek and Hebrew languages. As a preacher he was perhaps the equal of any of his English associates. But he surpassed them all in administrative ability, was a man born to govern, and seemed instinctively to know what Israel ought to do. He may have been acquainted with parliamentary usages, but did not allow them to hamper him in his administration. He simply governed. Such was the man who, under God, was the chief instrument in shaping Methodism in America.

Chapter IV. The First Conferences — Preparing For Organization

The first Conference of Methodism held on American soil convened in Philadelphia, July 4, 1773. Thomas Kankin presided. The members "in Society" numbered 1,160. Eleven years later, notwithstanding the long war with England, the company had swelled to 14,988, with several hundred local preachers and exhorters, eighty-four intinerant preachers, between sixty and seventy chapels, and a mighty host of Methodist friends. The Societies were widely scattered, being located in every part of the Union except the New England states. Nearly nine-tenths of the members lived south of Mason and Dixon's line.

At the close of the war of the Revolution, not one of Mr. Wesley's missionaries was left in America, save Mr. Asbury. His sympathies were with the colonies in their struggle for independence. Even had not this been the case, he would probably have remained. He believed it to be his duty to care for "the sheep in the wilderness" which God had so * (22)

The First Conferences.

graciously committed to his hands. This duty was more clearly impressed upon him when he saw them deserted by other shepherds — for not only did the Methodist missionaries return to England, but the clergy of the Established Church also deserted the country.

In this deplorable spiritual condition, entirely without the sacraments, the Methodists began to clamor. They could not see why their own preachers, who had been instrumental in bringing them to Christ, should be forbidden "to give them the whole gospel." They recognized the importance of order and ordination, but they argued the law of expediency. Many preachers sympathized with the clamorous laymen, particularly those in the south. Much friction w^as created, and great caution became necessary to preserve the unity of the brotherhood. Naturally the matter was discussed in the Conference. At the session of 1777, the fifth annual meeting, in which it appears the question was first discussed, it was decided that the preachers should " pursue the old plan as from the beginning." And it was added, in answer to the question, "What alteration may we make in our original plan? " "Our next Conference will, if God permit, show us more clearly." The same action, how-

24 A Short Ills tory of Methodism.

ever, was taken as at the session the year before, but, as one historian says, " with considerable difficulty," as a large majority favored immediate action.

In 1779 there were two Conferences. The first w^as held in Kent county, Delaware, in April; the second at Fluvanna, Virginia, in May. The first has been called "a preparatory Conference," but really it was held for the convenience of Mr. Asbury, who was there in retirement on account of excitement incident to the war. The Fluvanna Conference was the legitimate body, as the session had been voted to that place at the preceding meeting. The question of the ordinances was legitimately before the Conference, as action at the previous session had not been taken, but postponed to this. The preachers were mainly agreed on the subject, and resolved to administer the ordinances. They accordingly constituted four of their number, Philip Gatch, Thomas Foster, Le Roy Cole, and Reuben Ellis, "a Presbytery" to ordain themselves, and then such of the preachers present " as were desirous of receiving ordination." These instructions were followed.

The action of the Fluvanna Conference came near resulting in a serious rupture. A large