The true evangelist: or, An itinerant ministry, particularly that of the Methodist Episcopal church, explained, guarded, and defended

Front matter

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Preface

This little volume is intended to occupy a place which is not filled by any other book. It was suggested by the experience and observation of the writer, in the several relations he has sustained to the Methodist Episcopal Church, and contains the substance of various sermons, and conversations, which he has found it necessary to give in different places. Its object is to exhibit the itinerant system as it really is, and to guard, strengthen, and defend it, as a system of divine sanction, eminently calculated to promote the salvation of the world.

In submitting it to the press, the writer yields to the judgment of those, in whose opinions he has been accustomed to place high confidence. And if its publication shall contribute to the confirmation and usefulness of his younger brethren, in carrying forward the grand scheme of evangelizing the world by an itinerant ministry, he will feel himself richly compensated for his labor.

The Author.

Worcester, Mass., 1847.

Introduction

It is generally believed by those who receive the Holy Scriptures as the word of God, that the Christian Ministry is of divine appointment. Who may properly enter it? — what are the necessary qualifications for the office, and how ought it to be sustained and exercised ? with numerous collateral questions, are matters of some diversity of opinion. Good and intelligent men have honestly arrived at various conclusions regarding them, and adjusted themselves to their faith in different denominations accordingly. It would be interesting to trace this diversity in its ramifications, but the object of the ensuing pages confines the author principally to the single aspect of the subject indicated by the phrase Itinerant Ministry.

A ministry which holds the pastoral charge of the same church for an indefinite term of years, as among Congregationalism, is called a settled ministry. One which is not thus fixed, but goes from place to place, with or without system, is distinguished by the term Itinerant.

A settled ministry subject to be called, contracted with, and inducted into the office of pastor by the people, and retained ad libitum, is the popular idea of the

INTRODUCTION.

Christian pastorate, at the present day, especially in New England, where it has existed more than two centuries. Whether this is attributable to the fact, that it is more business like, placing preachers and people in the market, as it really does, or that it gives free scope to selfishness in both, in disposing of themselves, or to some other cause, is open to conjecture. The fact is unquestionable, and the Itinerant feels its effects wherever he goes. Many have determined that our Itinerancy with its necessary Episcopal basis is wrong, and deny us even the common interdenominational courtesies. Indeed, no pains have been spared to intercept our progress and destroy our influence. Others rejoice in our doctrine and ministrations, but do not sustain us otherwise than by complimentary speeches, because we do not settle, and become exclusively their own. There are many of this character. They see no reason why we do not locate like other ministers, or why they should support a system that does not consult their particular tastes, and cannot be under their local control. They seem to forget that benevolence, not selfishness, is the appropriate principle of action in this highest function on earth, and that we are bound to sustain that policy, which, being in harmony with divine revelation, is the most efficient in securing the objects of the ministry. Hence, while they bestow loud encomiums upon the efficiency of our itinerancy, as an incomparable instrumentality in converting men to God, they still adhere to and support a system of far less efficiency, themselves being judges.

Some of our own church members who have been

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educated under Congregational influences, are not entirely weaned from these popular notions. There are others who are captivated by the success of our cause, and vigorously support it, who are yet unable to explain and defend its system of operations. They, therefore, admit objections to parts of it, which they ought to meet and resist, while as a whole they advocate and sustain it for its acknowledged utility. The church has suffered exceedingly from this source, and must continue to suffer till our members are impressed with the divine philosophy of the system in its parts no less than as a whole, and are able to defend it against every assault. To promote such an appreciation of our ministerial economy is the principle object of the following pages.

Another purpose contemplated by my friend in the preparation of this work, is the promotion of a cheerful, more elastic and energetic operation of our whole system. To feel that we are pursuing the right course, and moving in the order of Heaven, is divinely exhilarating. It gives fresh energy to every faculty, and nerves us to endurance and labor. An itinerant minister, depriving himself of many of the conveniences of domestic life, of ease, honor and emolument, and grappling with popular prejudice and incessant labors, is liable to depressing discouragements. Nothing short of the fullest conviction that he is doing his duty, and cannot deviate without recreance to conscience and to God, can sustain him. The burden-bearing portion of the church are similarly exposed, though not in so great a degree, and need to be inspired by the same high considerations. It is profitable for us, therefore, occasionally to review

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the grounds of our economy, and re-write its hallowing sentiments upon our hearts.

It will bear examination. Its results in both hemispheres are looked upon by many wise and good men as providential anomalies of the age. A just comprehension of its principles and consequences would produce, among our people, it is believed, a sentiment of heroic self-sacrifice and devotion in its support. I am happy, therefore, in giving my humble commendation of a work which so fully and ably expounds it as does the present volume. It is, as it should be, a popular discussion of the subject, in style and spirit, but proceeds on a solid theoretical substructure. The details of the discussion are there amply traced, more so than in any other work extant. I doubt not that its circulation will tend very effectually to correct the prevalent prejudice against our ecclesiastical system, and invigorate the interest of our

people for it.

A. STEVENS.

Boston, 1847.

THE TRUE EVANGELIST.

Chapter I. An Itinerant Ministry Scriptural

The first question to be considered in the discussion of any measure proposed for the advancement of religion, is, do the Scriptures authorize it ? Inclination, convenience, philosophy and apparent utility, furnish but a poor apology for it, while it has not the sanction of this divine standard of faith and practice, either by direct precept or logical induction. Nor is the absence of all these a valid objection to it, while it is sustained by this high authority.

The Christian ministry is a divine institution. Its origin and early operations, are matters of inspired record. By referring to the New Testament history we learn, that its imperial Founder was himself an itinerant. Instead of confining his ministry to his native town, or to the capital of the country, he " went about doing good.' 5 When 11 persecution or unbelief interrupted his course, so* that he " could not do many weighty works " in one place, he withdrew himself and resorted to another. And when his popularity had reached such a height that the people were about to proclaim him " a king," he departed into a mountain, and from thence to Capernaum, and elsewhere, as the interests of the people required.

Matthew, speaking of his itinerancy, says, " he went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom, " — that " he went about all the cities and villages." His own representation is to the same effect. When a certain Scribe " said unto him, Master, I will follow thee whithersoever thou goest," he replied, " the foxes have holes and the birds of the air have nests, but the Son of man hath not where to lay his head." Both the question and the answer show, that he circulated among the people in the largest sense. As the infidelity of the community did not deter him from giving them an offer of life, so neither did their faith or flattery restrain him from leaving them and preaching to others. The obscure village was net so unimportant as to escape his notice, nor the magnificent city so attractive, as to monopolize his efforts. Whether he designed that his coadjutors and successors should imitate him in this respect, is

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to be considered. When he called Peter, and Andrew his brother, to the ministry, he said, " Follow me and I will make you fishers of men." And they left their nets and followed him. He called James and John immediately after, and " they left the ship and their father and followed him.'' So also it was with Matthew, whom he found sitting at the receipt of custom. They were all taken at once into the itinerancy, to share their Master's toils, to listen to his instructions, and to participate in his sufferings, that they might be prepared for their destined work. If they were not yet actual ministers, they were candidates, and were, therefore, put upon a course of training best adapted to fit them for their calling. It is doubtful whether any man can well sustain the duties and trials of such a work, till he has been educated under the tuition of some practical professor. He may have much valuable information, but how to apply it in the best manner is to be learned by experience and observation. A minister not only needs theory but practice, and that under the eye of an accomplished master. Hence the utility of the circuit system, which brings youth and age in contact, and enables licentiates to see something of the operation of the ministry, before they are called to incur ail its' responsibilities. 2

Having selected the twelve apostles, Jesus sent them forth, saying, " Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not ; but go rather to the lost sheep of the house of Israel. And as ye go, preach, the kingdom of heaven is at hand. Into whatsoever city or town ye shall enter, inquire who in it is worthy, and there abide till ye go thence." He afterward " appointed other seventy also, and sent them two and two before his face into every city and place whither he himself would come." The great commission given to the eleven after his resurrection — the commission under which all ministers claim to act, places this matter in the clearest light. " Go ye into all the world, and preach the gospel to every creature," is its expressive language. " Go," not settle down—- " go into all the world." How explicit ! " And preach the gospel to every creature" They had been restricted before, now all restriction is removed, and they are to preach not to Jews only, but to the Gentiles — to the Greeks and Barbarians.

It was in view of this, that the immortal Wesley declared, " The world is my parish." And according to this divine charter, it is the parish of every man whom Christ calls to the holy office. How can it be understood in any other sense 1 When one was inclined to tarry among his friends and

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attend to the burial of his father, Jesus said to him, " Let the dead bury their dead, but go thou and preach the kingdom of God." That the eleven understood it as an itinerant commission, is certain, for it is added, " so then, after the Lord had spoken to them, he was received up into heaven, and they went forth and preached every where, the Lord working with them and confirming the word." The itinerancy of St. Paul is a matter of imperishable record. The map of his long and tedious journeys by sea and land, is found in almost every Sabbath school of whatever denomination, and is a silent rebuke to the localism of the age.

Timothy and Titus were travelling bishops, going like angels of mercy to every part of the known world, superintending the whole work, and pushing the victory in every direction. Indeed, itinerancy was a stamped feature of the apostleship. All were called of God — all itinerated, and the world was filled with their doctrine.

It is not pretended that there were no local agencies at work, for there were many. Says St. Paul, " God set some in the church, first apostles, secondarily prophets, thirdly teachers, after that, miracles, then gifts of healing ; helps, governments, diversities of tongues." No doubt, that many of these were more limited in their sphere of operation. What we contend for is, that the ministers who were regularly called — of whom God, in his wisdom, has seen fit to furnish a particular amount, were itinerants.

Nor is it denied that the itinerancy began to decline at an early period, and that a settled ministry, possessing the elements of an ecclesiastical hierarchy, succeeded it. And it is equally certain that piety declined also, and that the church was rent by heresies, the most corrupting and dangerous. What connection these two facts have with each other we will not now say. That various philosophers and Judaizing teachers crept into the churches formed by the apostles, and turned away some from the simplicity of the gospel to their boasted systems, is clearly indicated in the epistles. Says "the chief of the apostles" to the Galations, " I marvel that ye are so soon removed from him that called you into the grace of Christ. Who hath bewitched you? I am afraid of you, lest I have bestowed upon you labor in vain." These troublers of Israel were not open enemies. Had they been, they would have been less dangerous. They were the pretended friends of religion, and suggested their novelties as learned corrections and improvements. Their object was to adjust Christianity to the pride of man; and whether they did this with a view to procuring a

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settlement, or not, as they succeeded in alienating many of the disciples from their spiritual teachers, they no doubt received calls, and were instituted regular pastors in due form, that is, in a form agreeable to the popular taste.

The itinerancy in those early times was peculiarly laborious. It was attended with imminent danger, which required Herculean courage to meet it. It was almost entirely unrequited, as its worthiest incumbents had to labor with their own hands to get bread ; whereas human nature inclines to ease, to emolument, to public applause, to home and friends. And what were men then, more than now, that they would withstand these opposing influences to the carrying out of the grand charter of ministerial duties ?

Thus it is evident, that an itinerant ministry has the sanction of Christ and his apostles, and that the commission under which w r e act, as clearly requires us to itinerate, as to preach. If others can find authority for settling over a congregation for a long series of years, or for life, and expending their energies in a single village or neighborhood, we do not complain. What we have aimed to prove is, that those who itinerate to preach the gospel, act in accordance with the example of the Master and his apostles, and only follow the directions of the " great commission."

Chapter II. An Itinerant Ministry Expedient

Some who admit that it is lawful for ministers to itinerate, deny its expediency, and we are not unfrequently entertained with a chapter of objections, which in the absence of its advantages, appear formidable. A few thoughts upon this point may not be out of place here. Though the question admits of a wide range, we shall confine our remarks to the narrowest limits possible.

1. We argue the affirmitive of the question from the fact, that there are different gifts or grades of talent in the ministry. Men probably differ more in their mental and moral constitutions, than in their physical ; and this difference is not much lessened by education. Christ, in his sovereignty, selects his ministers from all classes and conditions — from the field, the fishing boat, the receipt of custom, and also from the walks of aristocracy. So that we find among them all degrees of refinement, of intellect and sensibility— orators, logicians, poets and historians, sons of consolation, and sons of thunder. Now is it probable, that the Savior designs that his ministers, thus diversified, should confine their labors to a single congregation? This diversity, it seems rational to conclude, is designed for some definite object. And what can it be, if it is not to meet the necessities of the cause ? But is ail the heresy in one place, that Paul should spend his life there in grappling and overthrowing it? We know better. Heresy is wide-spread, and if God has called a logical, clear-sighted Paul, who is able to analyze error in its multiform aspects, is it not fairly inferable, that it was designed for him to itinerate? How else can he meet the emergency ? " The defence of the gospel," some ministers have little taste or capacity for, and yet it is ministerial work, which is more or less necessary in every place.

Who can believe that the Master designed Boanerges should lavish all his thunder upon one little community ? Are there not others who need it as much? And is there but one city where the mourner needs comforting, that the son of consolation should shut himself up within its walls, and expend all his sympathy upon its afflicted ? And is all the taste and refinement in one neighborhood, that elegant Apollos should settle, and shed all his splendors there ? We believe there is necessity for these several talents in every

THE TRUE EVANGELIST.

community, and that to circumscribe their application, as is done by the local policy, is entirely opposed to the divine economy. Besides, it puts it in the power of selfish men, who have pecuniary means, to bottle up the thunder, and lightning, and logic, and tears of the pulpit, and appropriate them to their own exclusive use.

2. Another argument in favor of an itinerant ministry is, there are different tastes among the people. Dislike it as we may, it is impossible for one minister to please every body. Every minister is too profound, or too superficial — too refined or too coarse, to gratify a portion of his hearers, as would be most profitable for them, and yet each is a perfect model in the view of some of them. One man as naturally admires the reasoning of Paul, as another does the eloquence of Apollos. Another, who takes little interest in either, is overwhelmed by the energy of Peter, while his neighbor, indifferent to them all, is charmed and melted by the sympathy of Barnabas, the son of consolation. Accordingly, there is a corresponding difference in our capability of usefulness to individuals. A minister is not so likely to be useful to those who are not pleased with his style and manner. We have to attract the people to hear us before we can benefit them by our preaching ; and then, if they are interested in the manner, they may heed what is said.

As the necessary result of these phenomena, there are a portion of the people who sit under a settled ministry, that seldom have their peculiar tastes gratified. Their preacher may be a very good man, but his style and temperament do not happen to meet their peculiar preferences. And hence, unless they are governed more by principle than by passion, (a rare occurrence among unbelievers,) they will be apt to forsake his ministry, or at least, to pay little attention to it.

This point is illustrated by a single fact in the history of itinerancy, viz., that its revivals are comparatively frequent. By a frequent change of ministers, all the talents of the vocation are brought to bear upon the several tastes and susceptibilities of the people. All, in their turn, are pleased and profited. Paul wins some by learned argument ; Apollos wins others by the power of his eloquence, while other classes are affected and saved by their successors, who, though less attractive in some respects, are nevertheless able ministers of the New Testament. Thus, by the blessing of God upon the labors of his itinerant servants, the work advances with something like uniformity, and is not limited to revivals of from five to fifteen years' intermission — the preachers all become revivalists, and all ranks in community, from the most hopeful subject to the reckless reprobate, are modified, if not converted, by the preaching of the gospel.

3. A proper system of itinerancy limits the ministry as to time, and thus keeps them more closely to the subject matter of their mission. To preach to the same congregation for a succession of years, one must necessarily take a wide range, to avoid sameness, and keep the attention of his people. Various subjects will need to be discussed, and each amplified with great particularity. It will not do to consider theology alone — philosophy, natural and intellectual, astronomy, mathematics, politics and history, cannot be overlooked.

Now that these are subjects of great interest, is admitted. But that they have any direct tendency to awaken and convert sinners to God will not be pretended. Though they may attract more attention than the doctrines of the cross, they are not calculated to subdue the heart. The truths upon which Heaven has conferred the distinguished honor of accomplishing this wonderful work, are few and simple. The being and perfections of God, the depravity of man, the atonement made by Christ, with its causes, designs, and consequences, necessary and contingent — repentance, holiness, the resurrection of the body, judgment, heaven and hell, embrace the substance of them. Thus John preached repentance and faith in the

Savior at hand. Jesus opened his ministry by proclaiming repentance, as an imperative duty. The "twelve" preached the kingdom of heaven near, eleven of whom, were commissioned just before the ascension, to go into all the world and reiterate the story of the cross. Peter and Paul preached these soul-stirring truths with the Holy Ghost sent down from heaven, and with power. And wheresoever salvation has come through preaching, whether by itinerants or settled pastors, it has come through the preaching of these truths, and not by the thousand novelties and abstractions of this or any other age.

Few men have such rare talents, as to be able to confine themselves to these topics, and closely apply them to the heart and conscience, year after year, without incurring the charge of tautology, and preaching their hearers to sleep. But by a change of gifts, these difficulties are avoided, and the interest is kept up. Old truth being presented in a new dress, is more attractive and energetic than ever. Those who rejected it in prose, embrace it in poetry, while others, who turned from it as infinitely dull and dry in close jointed syllogisms, are alarmed when it breaks upon them in an avalanche of impassioned eloquence. How else can we account for the remarkable success of certain ministers called evangelists ? Are

THE TRUE EVANGELIST.

these the brightest lights — the profoundest men the world ever saw, or that now live? We do them no injustice in saying, that for intellectual and literary strength, there are hundreds in the land who exceed them. And yet, judging from the best data the subject admits, these men, after making a fair deduction from their labors for spurious converts, accomplish more for the salvation of men in one month, than some of their settled superiors do in a whole life. The fact is, they ply their new hearers with these burning truths, till they make an impression. They have nothing to fear from the charge of sameness, for their stay is short. The object is to win souls to Christ now, and not merely to keep on good terms with the people; and therefore they preach directly to the point, and succeed. And if their local brethren would show less opposition, and pay more respect to the obvious meaning of the commission under which they act, we believe it would be better for all concerned.

4. It has the advantage of a natural love of novelty, which pervades the whole race. Whether right or wrong, we do love new things. This passion is no doubt stronger in some than in others, but it is co-existent with humanity. We see it every where and in every thing with which our predilections are concerned. Even the firmest advocates of a settled ministry are infected. They want new houses, new furniture, new equipage, new lawyers, doctors and teachers, and, indeed, many of them want New Divinity, and will have it.

Now. since this is the case, and since it is optional with people to attend upon the preaching of the gospel or not, it is desirable to present all the attractions possible, to draw them. A new preacher is not one of the least. Many who would lounge away the Sabbath rather than hear an old sermon repeated, or a new one in a familiar tone and style, might take an interest in hearing a stranger. It is on this principle that strangers are sought as speakers in political campaigns, and in moral reforms, — and also, that the parish congregation is larger when it is known a stranger will officiate. The people wish to hear a new gift.

Itinerancy takes the advantage of this feeling, and charms those to the house of God, who otherwise would not come. And many thus attracted by curiosity, are awakened, and retire to pray, and not a few instances are recorded of their returning home praising God. The church-going bell summoned them to the house of prayer, in vain. All interest in their worthy pastor's pulpit performances was gone. But when it was announced a stranger was coming, they were attracted, converted, and saved.

5. It is highly conducive to piety, both in the ministry and membership. The truths which awaken the sinner and induce him to submit his heart to Christ, are directly calculated to nourish and strengthen devotion in the believer. The minister who faithfully explains and enforces them, must feel more or less of their divine influence upon his own heart. To be constantly holding up Christ from place to place, or preaching faith in his name, and the glorious results which follow, must inspire him with a holy fervor, especially if he succeeds in bringing sinners to repentance.

Besides, there is great difference in the spiritual condition of churches. Some are engaged and full of enterprise, and they wish their minister to be as much, or more so. They, therefore, pray for him. The influence of such a society upon its minister, is remarkable. It gives him more efficiency, and makes him a better man.

Thus, itinerancy, bringing its various subjects within the hallowing influence of the most devoted churches, becomes a source of spiritual interest to them, and prepares them to communicate the heavenly inspiration to others. Its tendency in this respect, is virtually admitted by its enemies. It is a known fact, that when they desire a revival of religion, they procure the labors of other men — of strangers — men, if possible, fresh from a revival. The old familiar gift, now that something is to be done, is superseded by a new one, and this is considered indispensable to success.

6. An itinerant ministry is Jess liable to difficulties with the people. Where a man is settled for an indefinite term, it is difficult for the people to remove him without contention. They may think his usefulness is at an end, but he does not. As the matter is to be decided by a vote, they go about to make proselytes to their views, and he, to fortify himself as firmly as possible. They talk of his faults, and he, of their abuses. Prejudice is created on the one side, and sympathy on the ether, till the parties become fully formed. Then comes the crisis — the ballots are east, and he triumphs. But the minority is not satisfied, and the contest is not ended. Another campaign may come to a different issue. So, on they rush, to prepare for a new trial. A settled minister, (and an estimable man he is,) informed the writer a few years since, that there were six lawsuits then pending in his society, some of which he commenced himself. He fought the battle through, and remained in town the pastor of the minority.

Similar scenes have been witnessed in other places, where ministers have remained years, amid a storm of opposition, which has neutralized their influence, and finally left, to escape the violence of their enemies. The truth is, the judicial records of New England are black with the quarrels of settled pastors and their people. And the drama is not yet closed. Many societies are now in trouble, and will not probably find peace without, resort to the law.

These difficulties are generally less, where a minister is hired from year to year ; but even in this case there is no security. The question is to be agitated annually. If there is general satisfaction, all will go well ; but if not, there will be electioneering on both sides, and enough probably of party feeling, to destroy the spirits and influence of the preacher ; so that for him to remain another year, will be of little advantage, either to himself, or his people.