Letters on the call and qualifications of ministers of the gospel, and on the apostolic character and superior advantages of the itinerant ministry

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Preface

The Author of the following Letters, the Rev. William Beauchamp, was born in Kent county, state of Delaware, on the 26th day of April, 1772. From his early childhood he manifested an extraordinary desire and capacity to acquire knowledge ; and, in the attainment of it, he met and overcame many difficulties which would have discouraged ordinary minds. With very little aid, except from such books as he could obtain, he acquired a critical knowledge of the English grammar, was a proficient in the Latin and Greek languages, and an able critic in the Hebrew.

He was no ordinary proficient in most of the general branches of science ; but especially in the various departments of mathematics his mind was clear and comprehensive, and his method of communicating the knowledge of whatever could be measured or numbered, was peculiarly felicitous, j His course of mathematical studies had disciplined

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his mind to close logical reasoning on every subject which he investigated; but it was in the developement and defence of the doctrines of the Revelalation of God, and especially in the lucid and powerful manner in which he exhibited the evidences of the truth of that Revelation, that his intellectual strength was most clearly manifested. Heresy and infidelity trembled when these were the subjects of his pulpit discourses.

His piety was sentimental, deep, and uniform. He appeared to be under an abiding conviction that he was living and labouring for eternity, and his constant aim in his Christian experience and practice, and in his ministerial labours, appeared to be to transcribe into his own character, all the transcribable perfections of the " Captain of his Salvation," and thus to "put on the Lord Jesus Christ." With him there was "no time for mirth or trifling here." No vain, or idle, or senseless conversation occupied his time in any circle in which he m'oved ; but rather such as tended to edification in experimental and practical godliness. The various relative duties enjoined by the Gospel Revelation, were subjects on which he dwelt with peculiar clearness and successful application, both in the pulpit and in his pastoral and social visitations.

What a blessing would it be to the church and to the world, if all those who profess to be ministers of Christ, and pastors of his flock, would imitate such an excellent example !

About the sixteenth year of his age, Mr. Beau-

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champ's family removed from Delaware and settled in Western Virginia. He began to preach when about nineteen years old. In the twenty-first year of his age he left his paternal home, and travelled a circuit under the direction of the Presiding Elder. In 1794 he was admitted on trial in the travelling connexion ; and appointed to the Allegheny Circuit, which he travelled two years. In 1796 he was stationed in Pittsburgh. In 1797 in the city of New York with George Roberts and Joshua Wells. In 1798 in Boston. In 1799 in Provincetown: and in 1800 on Nantucket. In this station his health, which had been feeble from his early youth, so declined, as to render him unable to perform the arduous labours of an itinerant preacher; and at the ensuing Conference, he asked and obtained a location. He remained on the island of Nantucket until 1807, employing his time, as his feeble health would permit, in teaching; especially the science of navigation ; and in assisting the stationed preachers in the labours of the ministry.

It was in this station, in 1803, that I first formed a personal acquaintance with this excellent minister of the Gospel of Christ. This year I record among the most important and profitable years of my early ministry, chiefly on account of the benefits derived from the instructions and holy examples of this great and good man.

In 1807 he removed from Nantucket and settled in Western Virginia, near the residence of his father. In 1811 he published his " Essays on the Truth of 1*

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the Christian Religion." This work was happily adapted to the spirit of the times, and was doubtless an efficient auxiliary in checking the progress of infidelity in the western country, and in the establishment of weak and wavering believers in the conviction that they had not followed " cunningly devised fables/' 7 when they accredited the truth of the Christian Revelation. Works on the same subject, of less real merit, and far less calculated for general usefulness, have passed through several editions, while this valuable publication is almost forgotten.

In 1816, Mr. Beauchamp commenced the publication of a monthly periodical, in Chilicothe, Ohio, with the title of " The Western Christian Monitor. 57 One of the chief designs of the author in issuing this monthly, was to check the progress and counteract the deleterious influence of the Pelagian and Arian heresies which, unhappily, had prevailed to a considerable extent in the West at that time. And although the work was discontinued at the close of the first year, chiefly in consequence of Mr. Beau champ's declining health, it proved an efficient agent in removing those false and dangerous doctrines from the church. His " Commentary on the Articles of Religion of the Methodist Episcopal Church 77 is worthy of all commendation.

Towards the close of 1817, Mr. Beauchamp removed with his family to the state of Illinois, where he continued, diffusing the blessings of science and religion as his health would permit, till 1822, when,

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his health having somewhat improved, he was, at his own request, readmitted into the travelling connexion, in the Missouri Conference, and stationed in the city of St. Louis.

From the Conference held in October 1823, he was appointed to the Indiana district, which then contained eleven circuits. At this Conference he was elected a delegate to the General Conference, which met in Baltimore, in May 1824. The high esteem in which he was held by that body of ministers, is well known to many who are still living.

On his return from Baltimore he resumed the labours of his district, though his health was obviously declining, and attended three quarterly meetings, and was on his way to the fourth, when his old complaint, an affection of the liver, returned, and progressed with alarming symptoms. He continued sinking under the disease for about six weeks. The best medical skill which the country afforded proved unavailing, and on the 7th day of October, 1824, he "finished his course," in perfect peace and triumph, at the residence of Mr. Joseph Peck, in Paoli, Orange county, Indiana.

At the session of the Conference which commenced on the 23d of October, about two weeks after Mr. Beauchamp : s death, a sermon was preached at the request of the Conference on the solemn and deeply affecting occasion, from 2 Tim. iv. 6, 7, 8 : " For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the

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faith : Henceforth there is laid up for me a crown of righteousness, which the Lord ? the righteous Judge, shall give me at that day." The scene was peculiarly solemn and affecting. The preachers, and the numerous friends of Mr. Beauchamp who were in attendance on the occasion, felt, deeply felt, that a great man had fallen in our Israel.

In looking back to that eventful period, reflections mingled with sorrow and joy are awakened in my mind. How many of the ministers who were in attendance at that Conference, and sorrowed for the departure of our beloved Beauchamp, have since fallen asleep in the silence of death, and, we trust, followed him to the habitation of the Saints in light — to the Paradise of God! Among these are two of my venerable colleagues, M'Kendree and Roberts. And then an Armstrong, a Strange, a Green, a Walker, a Thompson, a Dew, a McAllister, an Edmonson, and a Wiley, with other younger labourers in the vineyard of their Lord. These all u rest from their labours, and their works do follow them."

Mr. Beauchamp, shortly before his death, and when he was fully conscious that " his departure was at hand," gave direction that a number of manuscripts, the production of his pen in the last few years of his life, should be committed to me, and be subject to my disposal. Upon examination, I found that most of these papers were in an unfinished state, and were manifestly designed to be revised and enlarged by the author; but whether it

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was his intention to publish them, I have never been able to ascertain. The only manuscript pui into my hands in a finished state is, the Letters on the " Eternal Sonship of Christ. 75 No sermons were among the papers deposited with me, as the writer of a biographical notice of Mr. B.. in the eighth volume of the Methodist Magazine, informs his readers. His "Essay on Divine Law" was not half finished, according to his design, as is obvious from his introductory remarks. The "Essay on Slavery" was still further from being completed. Indeed, it was little more than commenced. But in both of these, especially the former, there is a clear developement of a powerful mind, disciplined to profound investigation, and close logical reasoning. The Letters on the Call and Qualifications of the Ministers of the Gospel, in which the constitutional principles and the superior advantages of the Itinerant Ministry of the Methodist Episcopal Church are stated and vindicated; although not finished, are^so full on the subjects of which they treat, as to render any addition to them less important, with reference to the design of the author — the preservation of a spiritual Itinerant Ministry.

These Letters are now submitted to the public, and especially to the ministers of the Methodist Episcopal Church, with a sincere desire that they may prove an effectual means in the renewal and perpetuation of the Itinerant Ministry, as instituted by our venerable founder, the Rev. John Wesley,

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in conformity with the teachings and examples of Christ and his Apostles.

It is a lamentable truth that this grand system of preaching the Gospel has greatly declined among us in the last half century. Indeed, in many parts of the work ; and to a considerable extent, scarcely a vestige of the Itinerant plan remains, except the name, and the change of the preachers once in two years, not from one circuit to another, but from one local station to another. And even this change is submitted to, in many places, rather as a requirement of the Discipline than as a measure approved and desired. Most of our cities, large towns, and even country villages, have abandoned the Wesleyan plan, for a regular and stationary ministry. The consequences are obvious. In the cities and towns where there may be from five to twenty distinct charges, the great difficulty of selecting and stationing so many preachers who are well qualified, not only to preach the Word, but also to take the pastoral charge of the flock of Christ, will readily be perceived. And it is scarcely possible to do this, without depriving the circuits of those ministerial and pastoral talents, to which, to say the least, they have an equal claim with towns and cities. These difficulties would be chiefly, if not entirely, obviated on the Itinerant plan. One minister of age and experience might have the charge of at least four of these u distinct stations/ 7 with such assistants as, in regular circuit order, would carry on the whole work, and give the church and congregations the

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benefit of the various talents of the ministry. What a beauty and excellency there is in this distribution of the different gifts of the Christian Ministry ! On this apostolic plan we may say to the churches, "Whether Paul, or Apollos, or Cephas; all are yours." Separating country villages from circuits, and making them stations, is, in most cases, injurious to both, as well as to the preachers who may be appointed to serve them. The circuit is weakened and reduced in its resources; and the villages must have a " young man of popular talents.'- or they cannot support the " Station/' Under such circumstances, it frequently occurs that, after a few years of toil and discouragement, these stations are again connected with the circuits, with little or no improvement in their condition. Circuits have been divided and subdivided, in many instances, more to accommodate a local travelling ministry, than to promote the best interests of the people. The result is, that the disciplinary allowance of the preachers fails, and large deficiencies are reported at the Conferences.

It is certainly true, that the deficiencies of the preachers in most of the Annual Conferences, are much greater now than they were twenty, or even forty years ago.

Is there not a cause ? In all ordinaiy cases, the experience of many years has fully satisfied me. that the division of our great itinerant work into full four weeks' circuits, with two preachers appointed to each, is the most suitable and efficient mode of operations, in view of all the interests connected

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with our ministry. On this plan, in almost all cases, the circuits may be supplied with ordained ministers in charge, and the preachers on trial be usefully employed as heipers in carrying on the work. One of the peculiar advantages of this plan is, that the young preachers will have the opportunity and the means of improvement in connexion with ministers of greater age and experience. Let this plan be adopted, and all the travelling preachers be " men of one work," being called of God, not to their farms or their merchandise, but to preach the unsearchable riches of Christ, and the happy results of the system will soon be realized over the length and breadth of these lands.

Wherein we have departed from the efficient Wesleyan itinerancy, I would say, in the emphatic words of our venerable Asbury, " Come back, come back!"

Joshua Soule.

CONTENTS,

LETTER L General Remarks ...» Page 15

Letter I. General Remarks

My Dear Brotlier,

The work which you propose to yourself, as a candidate for the ministry in the Travelling connexion, is great and good. It is good in itself, and in its legitimate consequences ; and great in operation and object — in labours, toils, privations, and sufferings — and awfully great in responsibility. This work is intimately connected with the eternal destinies of men ; and in this relation, presents an object of such magnitude, in reference to importance, as to exceed the grasp of human thought. The aspect under which it appears, in regard to this relation, is awfully responsible, and yet, at the same time, pleasingly interesting.

You are deeply conscious, no doubt, that

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the possession of suitable graces and qualifications for this work, is of the highest moment, in reference both to your own welfare, and that of those who may be committed to your charge. Under the influence of such a view of this subject, you will always be ready to receive, with cheerfulness, any communications calculated to aid you in the prosecution of your purpose, — in the acquisition of those graces and qualifications, by which you will become an able and successful minister of Christ.

The dignity which attaches itself to the ministerial office, requires a corresponding dignity of character in the incumbents. They are forbidden, in the most solemn manner, and under obligations of the strongest nature, to lower themselves down, by any act of impropriety arising from the want either of knowledge or of grace. The sanctity of their office — the awfulness of its relations — the glory of the objects which it contemplates, are charged with motives of eternal weight to enforce this prohibition.

Nothing less than divinely communicated goodness and w T isdom, can clothe a minister with the dignity of character which he should sustain ; and these alone can prepare him, in their united operations, for usefulness in the service of God ; — because they will enable him to support the dignity of his office, by corresponding dignity of character. Here lies the strength of his influence ; and here is found the pledge of his success.

A fountain of goodness, opened in the heart by the importation of the divine nature, and flowing from it in acts of benevolence and kindness, should be possessed by the minister of the gospel. Nor is it less necessary that he should have wisdom, equal in degree, and of the same divine origin, to direct the operations of this goodness. Without these, manifested everywhere in his life, his office must sink into disgrace.

The wisdom and the goodness to which I refer, are alike the gifts of God — yet they are to be obtained by the exertion of human power — power not of nature, but of grace. This goodness is to be acquired, under the influence of the Holy Spirit, by constant acts of devotion and faith. It is love, love to God and man, out of a pure heart, and of a good con- 2* science, and of faith unfeigned. Without perfect purity of heart, it never can be possessed in all its fulness. The wisdom that should accompany it, also is obtained, under the illuminations of the Holy Ghost, by the proper exercise of the understanding in the use of the means of knowledge, and in the proper application of knowledge to the conduct of life.

Although knowledge is not wisdom, yet the possession of the latter cannot be had in the absence of the former. Therefore, in order to become w T ise, you must understand ; and in order to understand, you must study. The apostolic injunction to Timothy, " Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth," is obligatory on every minister, and cannot be disregarded without crime. The preacher who neglects the duty enjoined in this text, sins against himself, against the world, against the church, and against God.

Methodism is primitive Christianity revived, in doctrines and discipline. As you will entertain no doubt in reference to this position, whatever others may think concerning it, Methodism will claim your attention, and present, in its doctrines and government, the great subjects of your studies.

In regard to the doctrines of the Methodist Episcopal Church, you will find no difficulty. They are contained in the New and Old Testaments, they are spread out more at large in the pages of our books ; where they are supported by masterly argumentation, and illustrated in a manner peculiarly lucid. In reference to these doctrines, you will find abundant sources of information.

But in regard to the government of our church, there is a greater liability to mistake. It is true, the Discipline contains the principles of this government ; and in respect to the members of the church at large, we have these principles daily exemplified in the administration of Discipline. But the peculiarity of our government in its special reference to the Itinerant connexion, is frequently misunderstood ; and the excellence of its principles as they are adapted to the preservation of this connexion, is generally overlooked.

Ecclesiastical government has occupied the pens of a great number of learned men. But many of them have darkened counsel by words without knowledge ; and from the most of them, but little advantage is to be derived in reference to this subject. However, the candid inquirer after truth, laying aside all human views, will find in the New Testament the leading principles of that government, under which the Holy Ghost intended to place the Christian church. He will also discover, that the minutiae of the government have been left, if I mistake not, to be adapted, by the wisdom of the ministry, to existing circumstances of the church.

That this subject should be examined with more care than is usual, is manifest from the following consideration. We seem naturally disposed to think, that where men are generally agreed, they must be right; and consequently, that in those principles in which Christian denominations are generally united, we are not to suspect a want of conformity to primitive Christianity. But under no circumstances, perhaps, are we so liable to mistake, as under such as these.

The great dissimilarity of Methodism to other religious systems, in particular in regard to the government of the ministry, will be found to its praise, when diligently and carefully compared with the principles of the New Testament. The excellence of its system of ministerial government, as it is calculated to preserve an Itinerant ministry, is above all praise; and it w T ill be found to correspond, with great exactness, to the original model drawn by the pen of inspiration.

From various causes operating on a large scale, in the natural inclinations of the human heart, in the prejudices of education, in the tendencies of civil society, a strong disposition arises to lower down the high-toned principles of ministerial government, under the administration of which the primitive ministry became so formidable to the kingdom of darkness, and so successful in establishing the kingdom of God. An attempt has been made to counteract these causes, in the principles of the Itinerant connexion ; — and to rise up to the dignity of the primitive ministry, to the energy of its operations, to the honour of its labours, privations and sufferings, to the glory of its successes.

The event shows that the attempt has not been altogether in vain; and the full accomplishment of the most glorious purpose now depends upon us, and upon our successors, in preserving inviolate the principles of our government, especially those which relate to the Travelling connexion.

In my subsequent communications, I shall endeavour to assist in preparing you for this work— for the preservation of these principles.

I have no apology to offer for addressing you on the subject of the government of our church. The necessity of discussing this subject, and the object I have in view, to aid in preserving the Itinerant connexion, raise me far above the need of any apology. But were this not so — in your friendly regard for me, — in my relation to you as an elder minister — and in your readiness of mind to receive and improve instruction, I should find sufficient advocates with you, to justify my procedure.

The necessity of discussing this subject. — This arises from many considerations. In special reference to yourself, it is of the utmost importance for you to have correct views of the government of our church. For otherwise, you will not be able to adopt it, cheerfully and rationally, at your admission into the Travelling connexion ; neither will you be qualified to execute it, when placed in charge with its administration.

Both of these considerations are of great weight. To be admitted into the Travelling connexion, without a knowledge of the principles by which it is governed, will place you in alarming circumstances. Ignorant of the government obligatory upon you, and bound, most solemnly and sacredly, to execute it correctly, and defend it faithfully, what language can describe the difficulties and dangers by which you will be surrounded ! Your incapacity to defend it, may lead you to think that it is not capable of defence, and may turn away your mind from a love of the highest excellence. From disaffection you may be tempted to violate the most sacred vows of your ordination. If these things should not occur, your ignorance will expose you to contempt, by the commission of errors in its administration.

In a general point of view, as you may have to contend with the influence of the times in favouring the spirit of innovation, this necessity will appear. The spirit of innovation is always awake, and actively engaged in the work of mischief. iVnd as novelty, the great principle under which it operates, is the admiration of the present age, its influence becomes proportionately stronger. Besides, assuming at present the imposing aspect of reformation , it approaches the young and inexperienced with captivating charms. This venerable aspect presents it with so much plausibility, as to render it dangerous in the extreme.

The unparalleled success of our Travelling ministry, presents its excellence to view in a strong point of light ; while it infers, from a similarity in effect, a similarity in principle to the primitive Christian ministry. God has blessed the labours of this connexion in a wonderful manner ; and by the sanction of his own seal, he has rendered its legitimacy unquestionable. No stronger recommendation of the principles, under which it subsists, and by which it is governed, can be given ; and this should lead us to guard them with great and watchful care, that we may hand them down to our successors whole and sound. We should regard the least innovation with a jealous eye, and meet it with instant rejection. The spirit of accommodation, when it has an innovating bearing on any of these principles, should be regarded with an eye of disapprobation, and rejected with abhorrence, as being, above all things, most likely to work our ruin.

The argument in favour of our having the divine approbation, drawn from the astonishing success with which the Travelling connexion has been attended, is corroborated in an awful manner, by the ruin which has overtaken all who have withdrawn from us, for the purpose of constituting different forms of government. This speaks more than volumes against division, and against its precursor, innovation. This warning voice speaks, like peals of thunder, in the ears of reason. Let us hearken, and take heed.

The Itinerancy is the life of Methodism ; the great spring that keeps every part of the machine in operation ; the vital principle which imparts animation, health, strength, and vigour throughout the whole body. Destroy 3 this, and you will destroy Methodism. Her name may remain ; but her glory will be departed. The life and power of godliness in her will be no more. She will descend the declivity of defection in faith, until she is engulphed in the Dead Sea of formality.

Our principles of government, in reference to the ministry, are as necessary to the existence of the Itinerancy, as it is to the existence of Methodism. Introduce innovations in regard to them, so as to weaken their influence, or to break them as connecting bonds, and ruin will be the consequence.

In particular, if we would support the Itinerancy in health and vigour, we must preserve the executive department of the government entire and inviolate. The Episcopacy, with whom this department is deposited, is the preserving principle of the Itinerancy. In the exercise of its present powers, it is a principle of conservation ; introducing order, unity, and nervous operation, into the ranks of the connexion. By directing the mighty host of Travelling preachers, in a simultaneous attack upon the powers of darkness, the greatest possible effect is produced — and victory rendered certain. Without an undivided principle of power in the executive department of the government, pervading as a soul the whole body, unity in design and order in operation would be impossible ; and without unity and order nothing can be effected.

The power of appointment, lodged in the hands of the Episcopacy, is the main-spring in this mighty machine, the Travelling connexion. This should be preserved with the greatest care. The plan of our Itinerant General Superintendency , especially in regard to this power, should be surrounded with strong bulwarks, in the principles and affections of the preachers and people belonging to the Methodist Episcopal Church. No one should be suffered to innovate this plan, on any account whatever ; not only because innovation is prohibited by constitutional principles, but chiefly because it is forbidden by the doctrine of expedience. Upon its preservation depends the peace and safety of our church.

A high-toned missionary spirit is necessary to retain a minister in the Travelling connexion. When this is so far lowered down by spiritual decay, that its possessor is no longer willing to receive his appointment from the hands of the Episcopacy, he drops out of the Itinerancy ; and consequently is no longer an obstruction to its operations. This effect arising from the present administration of our government in the exercise of the power of appointment, tends greatly to the conservation of the church in general, and of the Itinerant connexion in particular. We, as ministers, ought to remember this ; and the church should never forget it.

I must now close this letter. In my subsequent communications, I shall attempt to illustrate and defend the principles of our present form of government.

I remain, very affectionately, Yours in Christ,

W B .

Letter II

THE EXISTENCE OF A CONSTITUTION IN THE METHO- DIST EPISCOPAL CHURCH PROVED.

The habits of thinking arising from education, and the influence of custom, have a prodigious power over the understandings of men. These often so blind them that they become, in a certain degree, incapable of impartially discussing particular subjects, and hence men sometimes advance propositions which they would blush to acknowledge, if they had proceeded in a rational and impartial manner in the examination of the subjects involved.

In this country some very absurd notions exist in reference to the nature of constitutions. The people are accustomed to see the constitutional principles of their civil institu- 3* tions reduced to a written form of a regular nature ; and therefore the unthinking part of them seem disposed to believe, that those societies that have not written forms of constitutional principles, are altogether without constitutions.