Power with God and with men

Front matter

[TED STATUS OF AMERICA.]

POWER WITH GOD

AND

Chapter I

On power in general. Power can only be discovered in the phenomena, or facts, resulting therefrom — The existence of the power is as certain as is the existence of the phenomena resulting therefrom — In every system there must be a grand central power, or primary cause of motion — The way to discover where and what this power is — Various conjectures as to what the peculiar power of Methodism is, are shown to be unsatisfactory — The advantages of knowing what, and where, this peculiar power is — The advantages of the method here adopted for that purpose— Sources from which facts shall be taken in support of the position — The grand errors which exclude the conditions of this power shall be exposed, ... 15

Chapter II

Facts of Methodist history down to the conversion of John and Charles Wesley — The poetry of Samuel Wesley and his sons — Mrs. Wesley's Academy — Her method of teaching, and its results — The burning of the Rectory and the narrow escape of John — The three sons sent to higher schools, and John and Charles finally to Oxford — The society at Oxford called the u Holy Club" — The voyage of John and Charles to America, and their labors there — Their return to England — Very interresting particulars — The first and many succeeding interviews with Peter Bohler — A minute account of their convictions and painful struggles ,• and, finally, of their conversion — The peculiar power is obtained, and begins to manifest itself, .... 22

4 CO NT EN

CHAPTEB TIL

vThitefield's Conversion— B mon and it? cfTccts — Providential preparations for the development of the power — WhiteAeld in America, J. Wesley in Germany, and Charles gland — They again meet in Lon<lon, and with ,• sixty other persons have a Lovefeast, and a baptism of the spirit — Wonderful developments of the power in London and Bristol— The first Circuit— The first Methodist Church— Numerous incidents, extraordinary and interesting — The new works BO well the Old parish plan is abandoned — John aims the world for his parish — Summing up — The ; are sj. reified in nine particulars — The sum: doctrine y . and practice. These particulars cot peculiar to the minister; they are essential to the Christian character — An interesting sketeh of the life of John >rt of the argument. For the same pur; ire now adduced from the experience of Luther and the history of his times — Finally, facts arc adduced from times — Paul's experience is shown to be essentially one with those previously given, 64

Chapter IV

Between the position specified, and that of the Pharisee, there is no medium— Pharisees, Badducees, and Qerodiane, are pro*

1 in Scripture as representative classes of character, and

are, as they ever have been, the grand enemies of Christianity— -Pharisaism is fully investigated, by reference to Scripture and Bistory — The principle upon which Pharisaism r is that of la-Ma sm i ft ; that upon which Christianity resti

'//-/ tkrougl ■mitt— All who

at all. sect their ona upon one of these two principles

— a >•<<<> end/ottA go together, as do merit and works— -Phari- • ■•it variety of characters, hot they all

upon thi Same principle, viz: merit; henCC the appeal :

naked justice: while the Christian rests upon the atonement

and • << The Pharisee and the Puldiean

:ir." pinssitad as tin- represe n tatives of the two systems — Sal-

\ it ion Ly Wed I is, an eternal impossibility-

Ition from Pharisaism to Sadduoism is easy and freqaeat, and, extent, inevitable -£edd«eeao history fully ex-

CONTENTS. 5

amined, and Sadducean character, ancient and modern, carefully delineated j and its evil tendencies exposed — It is not possible for those who think, to rest in Pharisaism ; hence, those who think, either fall back upon Bible truth, or pass to Sadducism, and thence to all kinds of skepticism — An interesting account and thrilling description of Herodians, ancient and modern — These three systems concentrated, and formed that horrible thing called Popery — How saved from all these errors, 134

CHAPTER V. The Nature, and Necessity, of Christian Progression

In support of this proposition the unchangeableness of God, and the essential activity of mind are referred to — Progression or retrogression inevitable — The word progress furnishes Bunyan. with both the title and theme of his remarkable book — This idea runs through all the teachings of the bible — Many authors are quoted in support of this proposition, and many arguments advanced — Many illustrations are given, together with criticisms on the original, 175

Chapter VI

Nature of Christian progression — Meaning of the word apsvTjv, courage. The command and promise of God are essential to Christian courage, and this courage is essential to Christian progression — Interesting examples are given, as Daniel and his three companions; and David slaying Goliath; Luther, also, and many other men of courage are noticed — This courage can only exist in connection with Christian faith — It does not precede, but results from faith — Faith and courage are specially necessary for the work of the minister of Jesus, . . 195

Chapter VII

Add knowledge — This is essential to the development of the preceding graces — How these graces mutually increase each other — Luther r Zwingle and others, are produced as examples — Consequences of not adding knowledge as specified, specially in the case of Ministers, ............. 22 1

6 \ TENTS.

CHAPTBB VIIT.

Ad 1 tempt ranee, Erroneou L, and the meaning of

tlic word tyKpareim given — Christian temperance is dwelt upon

j real length, and its nature and extent specified — Mr.

W {ley's definition and views of temperance — Scripture

teachings on this Buhjeet — Erroneous 7iewi farther exposed — modern temperance lectures, and temperance movemen ; ling tempt ranee that Solomon and multitudes of others were ruined — It was by not adding temperance thai the primitive churches were ruined, and the dark brought on — The activity essentia] to the Christian character will lead to ruin if temperance does not keep pace with it, 231

CHAPTBB IX.

Add pattenoe. This is shown to be absolutely necessary to

Christian progress: for, the more Christian activities abound,

the more is patience rendered necessary — The peculiar work

of pal lifferent periods in the Christian life — No other

its place and do it- work — Sometimes one g

must take the had, sometimes another — Judgment must had up first one, and then another, according to circumstances : as an BXperii ral Will lead up to the front first one divi-

sion, and then another, according to the necessities of tin

• n — Meaning of the word cro/in'ru is given — It always Springs from, and is Supported by faith. M art' all the Christian grao - it is distinguished from stoioism, and From the natural p0W6ff of endurance as seen in the camel or the ox, .

CHAPTBB X.

Add Godlineet. Both action, and inaction, may result either

from knowledge or ignorance. Bence, there may he something rerj like courage, or patience, when tie rodli- Uinesi n suits from a knowledge of Go 1. and faith in

in doing and Buffering in the spirit

o i" Go 1. Iii oth< r words, doing b i has

commas l< d, oi

defin ;,, imitate

. in every thing

to God Parkhursl i- quoted— -

CONTENTS. 7

No act can be acceptable to God that is not Godly ,• various arguments are employed to prove this; also, to show the necessity of adding Godliness just here, 263

CHAPTER XL

Add brotherly kindness. Your duty to God will not substitute for your duty to your brother — God will not allow the creature to take his place, nor will he take the place of the creature — Love is varied both by its subject and object — God will not accept your gifts, if you have no gift for your brother — He who loveth God, loveth his brother also — He hates who does not love — Both the subject and object of this love must be a brother — The difference between kindness and brotherly kindness — A striking illustration — God alone can make a brotherhood, men may assume, or give the name, but they cannot impart what that name imports — Each preceding grace is essential to that which follows — This order must not be broken j to progress, you must make each addition in its place, 270

CHAPTER XII.

Add Love, which takes a much wider range than brotherly kindness. How Peter was led to make this addition, and how his other graces were increased thereby — Had he not made this addition here, he would have progressed no further, but would have backslidden, as many do just at this point — A striking resemblance between Peter and John Wesley at this point — How they and others continued to be a power, while others ceased to be a power — There is nothing that will substitute for this love — A striking incident in illustration — The addition of love is shown to be absolutely necessary, . 282

CHAPTER XIII.

All "these things" are to be "in you," and are the fruit of the Spirit — The grand distinction between a Christian and a Pharisee — They are all of grace, yet not without the willing co-operation of the subject — All these things being in you, they are to abound — Between' this and retrogression there is no medium — Meaning of the words apyovg, and axapnoug — These things being in you and abounding, you cannot possibly be inactive, and the action is of such a nature that fruit-fulness

8 CONTENTS.

must ho tbo result — This action Sa irresistible, bidding defiance Hence all mob Christ _-ress,

Mid I, must re-

sult from ■ want of faith, r love — Faith, courage, and

those who have them are ready let 1 work, making tents like Paul; or, like paring a breakfast for the hungry disciples by the A country inhabited by such a j i ople ii. -—All this is confirmed by the facts of history — A point of great importance — The Apostle connects all with t 1 Ige of our Lord Jesus Christ — A man may be idle and unfruitful in the knowledge of Plato, Socrates, and other men of fame, but not in the knowledge of our Lord Jesus Christ — To have life and power, we must he connected with Jesus in the way specified by the Apostle, fur no other being has either life or power to give to man, 293

CHAPTER XIV.

To make the additions here specified, we must give all diligence, u these things" do not come by chance — Saving shown the ooa-

- of making these additions j and abounding now shown the awful com Qg so — All this is addressed to them that hare obtained Apostolic faith — The distinctive characteristics of those who do, and of those who do not) m 1 to ie who have 1 — The Infallibility of those who " do tl _-."' :;il

<H kPTKfi XV.

The final result of tin- {■: indent enti

into the everlasting kingdom of our Lord and Saviour J

Christ"- ] . hrful words and thoughts could only

■ ■ to bi by inspiration — An attempt to explain the • TrAiwe.N — Th«- question, shall nil who finally reach hes

this abundant entrai red unto them, is exam-

ined, :ii)'l QOWfl why

\ bile others are not ■ n that tip

be word of i >urgement, no rewai

ess 321

IltfTKODTJCTION.

The author has long been convinced that if we would . reason correctly, and order our affairs with discretion, we must make a good use of facts. It was by carefully and frequently considering the following facts that he was led to write what is contained in the following pages. There have been men and churches of ■power, while other men and churches were powerless; and men and churches who were once a power, have ceased to be a power ; and some of the latter have again become a power. These, we think, are facts which will not be disputed. Meditating upon these facts, and upon the interests involved, he became deeply convinced that a satisfactory solution of these facts would result in much good, especially when he considered the various and dangerous opinions which sometimes are entertained with regard to them. Nor was it long till he became convinced that these interesting phenomena might be satisfactorily accounted for ; nor was he less convinced that Scripture, experience, and the facts of history fur- (9)

10 DTTBODUCTORY i:i:mai;k-.

nigh ample material for this purpose; and it is from these rich mines of truth and fact that he has gathered material for the purpose here specified.

The power sought is that which in Scripture is called " Power with God and with men," and which, occasionally, we have denominated the peculiar p • This Scripture suggests the grand ideas sought. He who would have power with man, for good, must first have power with God. It was to this end that God our Saviour became incarnate, — Emmanuel, "God with us." To obtain this power with God we must take hold of this Saviour, this Emmanuel by praying faith, as Jacob did. Then, and not till then, will it be true of us, as it was of Jacob, — "As a prince hast thou power with God, and with men, and hast prevailed," This passage i- angularly suggestive of the fundamental doctrines of the Christian system, and of the !

i power. In this way the perishing sinner becomes BLprince,hnB power with God and with men, and

prevails. Speaking of wrestling Jacob, Hosea Bays, "He wept and made supplication unto him." In this way Jacob obtained the power ; and who ever obtained other way? Hence the name given to Jacob ton h appli< <1 to all the people of ( Trestle, obtain Hie \ I thai Jacob did.

INTRODUCTORY REMARKS. 11

Guided as here stated, the author claims to have shown how this powder is obtained, retained, increased, lost, regained. The chapters on Christian progression, more especially, show how it is retained and increased. And as men fail to obtain this power by falling into certain errors, which errors are opposed to the great principles which are essential to this power, he has exposed and refuted thdse errors, so that all may know and avoid them.

Although the subject here discussed takes a very wide range, and is of the most vital importance, the author has not found it necessary to give prominence to denominational peculiarities ; and this fact has not only given him pleasure, but also much hope with regard to the extended usefulness of the book. It will be seen that the facts which were considered necessary for his purpose are taken from the histories of the three great reformations, — viz., those of the first, sixteenth, and eighteenth centuries; by which the men and principles of power are seen to act in places, and times, widely apart. And the principles which are claimed to be essential to this power are found in the different orthodox creeds ; hence, if those denominations (the Methodist included) have not the power specified, it is because they do not make a good use of their own principles. It follows, that both the nature of the

12 [MTBOIHJCTOBY RSHABE6.

subject, and the way in which it is discussed, make this a book for all; for while fundamental truths are explained, defended, and enforced, there is nothing, we think, that is at all calculated to give offence to any Christian denomination. True, Pharisaism and kindred errors are exposed and rejected with much earnestness, but surely the advocates of such errors have no claim to orthodoxy; nor dare w T e either fear or flatter them. Indeed, he is their best friend who deals most faithfully with their errors. It is also true that the author has quoted largely from the history of the reformation in which the Wesleys and AVhitefield were prominent actors; but he did so for obvious reasons, one of which is, he is specially anxious to hold his own denomination to first principles. Moreover, he has drawn from other BOUfcee a sufficient amount of material to show that the principles and power sought are found in diflere&t

-.and in the different orthodox denominations. In this way he has endeavored to hold other denominations, as well as his own, to first principles.

Finally, the author begs to apprise the reader that, in the composition of the following pages, he has made no effort to please a certain taste, by a mere jingle of words. On the contrary, he lias simply aimed at expresshlg useful thoughts, in suitable words. Indeed, be has been careful to avoid what are called big words,

INTRODUCTORY REMARKS. 13

and every other thing that seemed calculated to enfeeble the noble language of his fathers. True, in quoting the Scriptures, he has occasionally appealed to the original, but he has done so for reasons which, it is believed, will appear obvious to the thoughtful reader. And now he commits his little work to the care and disposal of Providence, praying that it may be made a blessing to the children of men, "so long as the moon endureth."

JOHN LEYINGTON.

February 14, 1868.

Chapter I

On power in general. Power can only be discovered in the phenomena, or facts, resulting therefrom — The existence of the power is as certain as is the existence of the phenomena resulting therefrom — In every system there must be a grand central power, or primary cause of motion — The way to discover where and what this power is — Various conjectures as to what the peculiar power of Methodism is, are shown to be unsatisfactory — The advantages of knowing what, and where, this peculiar power is — The advantages of the method here adopted for that purpose — Sources from which facts shall be taken in support of the position — The grand errors which exclude the conditions of this power shall be exposed.

This peculiar power, and the facts resulting therefrom, sustain the relation of cause and effect. Hence the existence of the power is as certain as the existence of the facts. It is not more certain that the motions of the heavenly bodies result from an adequate power, than it is that the facts of Methodist history result from an adequate power. When I turn my eyes to the stellar systems, and behold the velocity with which those huge bodies move, I instantly conclude that there must be a power somewhere, a power adequate to the wonderful phenomena upon which I gaze, and which are evidently so many effects resulting from a given (15)

POWER WITH <;<>]> AND WITH MEN.

cause. In like manner, when I turn to the facts of Methodist history, I aa readily conclude, there must be a power somewhere, a power adequate to the wonderful phenomena which I here behold, and which an evidently bo many effects resulting from an adequate causa But, as there is something peculiar in the facts of Methodist history, there must also be something peculiar in their cause, for the power, and the facts resulting therefrom, sustain the relation of cause and effect, SO that the peculiarity discoverable in the facts must result from a corresponding peculiarity in the cause. The peculiarity of this power, which gives character to the effects resulting therefrom, may consist in the degree of intensity, rather than in an essential difference of nature; but our special object just now is to discover this peculiar power. And we are the more anxious to do so, first, because we think it is not

rally apprehended with much clearness, to say the very Least ; second, because we think a clear apprehension of this peculiar power would lead many more

ek and obtain it. We say the peculiar power ei Methodism, because, although power may be discovered in all the departments of the system, and in every particular that Legitimately belongs to it, it is not in every particular that the pecuMar power is t«> be discovered, though it extends to all.

Ill every System there is, and must be, a -rand

central power, or primary cause of motion. For

instance, I Look at my watch, and I at once see that the hands move, and at once I am convinced that

then- is power somewhere; but it is net in the hands,

though it extends t«> them. 1 nOW open this wonderful piece of mechanism and I discover the motions of the balance-wheel, but neither is the power in this particular, though it extends to it. I now approach still nearer to the centre, and I discover a number of wheels of different sizes, and all in motion, though their motions vary, some of them moving faster, some slower ; but neither is the power in any one of these wheels, though it extends to them all. Thus I continue my advance toward the centre, till, finally, I reach the mainspring, and in reaching that, I have reached the power ; I know I have, for by stopping this motion I stop all the motions ; all the hands and all the wheels at once stand still. Again : See that vast building. As you approach, you discover that a vast amount of machinery is in motion. You enter the building, and you see numerous wheels, drums, shafts, looms, and spindles all in motion ; but in none of these is to be found the grand moving power, though it extends to them all. You pass through the vast building from one department to another, and from one shaft to another, but you have not yet found the peculiar power. At length you reach a point where are fire, smoke, steam, wheels, shafts, rods, and pins in abundance ; but in neither one of these is the grand moving power located. At length you discover a cylinder in which is pent up a certain amount of steam ; here is the power ; you know this is the power from which the entire machinery has its motion ; for if you scatter this pent up steam, all the machinery stands still, though all the other particulars remain as before, only there is no motion I

Now turn to that vast system of machinery called

2*

18 POWER WITH COD AND WITH MEX.

Methodism. It was set in motion in 1738, or, more properly Bpeaking, perhaps, in 1739; and it has h

running ever since. Now the power that started, and still runs this machinery, is a peculiar power, not absolutely, but in Bome respects, particularly with regard to Us extraordinary energy, its modes of operating, and U$ extraordinary retuUs. Observe there was power before the time lure specified, and that power worked a given machinery, and produced corresponding results. But since that time we observe an extraordinary power working an extraordinary machinery, and, of course, producing extraordinary results. These are facts, which, we presume, will not be denied.

Now we wish to know what this peculiar power is, and where it is. The pretended infallible power of the Papal Church lias been variously defined and variously located. Just so with regard to the peculiar power of which we speak. Some have attributed the extraordinary results to one thing, some to another. Some have thought that they discovered this peculiar power in the adaptation of certain means to the characters of the times, while others have thought that they disred it in tie' extraordinary statesmanship and

shrewdness of John Wesley. To all these, and many

similar conjectures, it B only necessary to give this

reply; John Wesley was only one of the agents, in

connection with whose labors this power developed it-

and produced the results to which we refer, M

.John Wesley and his coadjutors have long since

passed away, and times have greatly changed, but the

liar power ia still working with similar en<

and producing similar results. Indeed, we think we can show that this peculiar power is the same, essentially the same, both in energy and results, in every age, and among every people where it is found. Some have supposed that this power is to be found in the doctrines preached. This comes nearer to the point, yet it is not a full answer to the question, for John Wesley and his coadjutors, like the apostles, continually said, "We bring no new commandment unto you." In the Bible and prayer book which were read in the Churches of their fathers every Sabbath, they claim to find every truth that they preached. Nor will it do to tell us that the power which produced these wonderful and glorious results is the power of God ; for we know this already — we always knew this ; and we know, too, that God's power, like himself, is " the same, yesterday, and to-day and forever;" and so is his wisdom, and so is his goodness. Why, then, was not this power always exerted, as at the time referred to ? It will not do to resolve the whole into mystery, nor will it satisfy to refer it to the Divine Sovereignty. We really think that such an answer is no answer at all ; indeed, it is worse than none, for it takes all blame from slothful Churches and slothful individuals, and shifts it over upon God Almighty, and it represents him, if we mistake not, as being fitful and capricious in the exercise of his power. But this is contrary to his own account of himself, where he asserts his immutability, and where he assures us that on his part " all things are now ready," and that '"'now is the accepted time, and now is the day of salvation," even when this power does not operate.

Now we not only believe that all the above, and

POWER WITH OOD AXT) WITH Mi:\.

many other attempts, fail to point out the peculiar power from which resulted the great revival of the eighteenth century, but we believe that a proper investigation of the facts of Methodist history will dearly discover the power from which they result; and it is in these facts that we see the revival, as well as the power that produced the revival. This mode of investigation has some peculiar advantages, for the facte themselves are so interesting that they will pay us for all our trouble, if we give them due attention, even though we should fail to discover the peculiar power from which they resulted. And if we do succeed, we shall discover, not only the grand cause of the Methodist revival, but also that of all similar revivals; such as the Apostolic, and Lutheran revivals. And we shall see, too, how the revival may be continued or reproduced.

Finally. If we shall succeed in discovering the peculiar power that produced such grand results, we shall find it an easy task to discover what is next in importance to this, — viz., the way in which individuals and churches lose the revival spirit, and haek<lide. I say the latter Lb next in importance to the former, for when an individual or a church is quickened into life, real, energetic, useful life, the next thing is to continue that lite, and thus prevent both individuals and churches from relapsing into their former death, while they retain the name to live. And we may expect just such relapses, bo long as the f this

life-givinj is resolved into a deep inexplicable

< ryj bo long a- it is referred to the mere Sovereign, or fitful and capricious action of the Almighty. In this way God is blamed for the continued rebellion of the sinner, and for the vile backslidings of individuals and whole churches. Such views are alike contrary to reason and revelation; and they are, as might be expected, unspeakably ruinous in their tendency. Let us, therefore, earnestly and patiently apply ourselves to the investigation of a subject so interesting, and so important.

The facts w T hich we shall adduce in support of our position, will be taken, principally, from the reformations of the eighteenth, sixteenth, and first centuries, — viz., the Wesleyan, Lutheran, and Apostolic revivals ; thereby showing that this peculiar moral power is the same in every age, and amoug every people. We shall also expose the grand errors which exclude the conditions of this power, and thereby render powerless all the systems in which they are found.

CHAPTEB II.

of Methodist history down to the conversion of John and Ch.. poetry of Samuel Wesley and his

son my — Her method* of teaching

and its results — The burning of the Pwectory and the narrowescape of John — The three to higher schools, and John and Charles fin; ford — The society at Oxford called u Club" — The voyage of John and Charles to America, and their labors there — Their return to England — V ^ing particulars — The first and many ceeding interviews with Peter Bohler — A minute account of their convictions and painful struggles ; and, finally their conversion — The peculiar power is obtained, and begins to mani:

We dow bum to the facta of Methodist hktoij to

iliar power from which resulted what

and wha en man _ . ious

i millions of pn - who, with

• w: ....: w( i.ave felt and seen, With confidence

. publish to the sons of men The signs infallit