USA > Delaware > New Castle County > Wilmington > Centennial services of Asbury Methodist Episcopal Church, Wilmington, Delaware, October 13-20, 1889 > Part 2
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At 7.30 P. M. the Rev. John A. B. Wilson, D. D., Presiding Elder of the Dover District, and pastor of Asbury in 1878 and '79, preached an earnest sermon. The Rev. J. R. Waters, of Ezion, and the Rev. Alfred Smith, pastor of the Cambridge, Md., M. E. Church, conducted the preliminary exercises. The choir of Ezion Church fur- nished the music which was highly appreciated by the great audience present. When Dr. Wilson arose to announce his text, every part of the church was packed with attentive listeners. The text was Gal. iii: 22. The sermon was followed by altar work, and the cries of dis- tressed penitents mingled with the songs of the saints, until prayers changed to praise, and tears of sorrow into smiles of delight.
FRIDAY, OCT. IS.
The historical session was called to order at 2.30 P. M. by Lewis T. Grubb, Esq., chairman, who conducted the opening religious ser- vices. After an appropriate introductory address by the President, the "History of Brandywine M. E. Church" was read by the Rev. C. A. Grise, Ph. D., and the Revs. Chas. Moore and Eli Mendenhall followed in pertinent addresses.
The "History of Scott M. E. Church" by the pastor, the Rev. Vaughn S. Collins, gave great pleasure to the audience, which was increased by the timely remarks of Dr. John A. Roche.
The Rev. Alfred T. Scott read a history of Asbury's youngest child, "Cookman," showing the struggles and development of this infant society.
On account of the lateness of the hour, the "History of Silver- brook" was posponed until Saturday afternoon, and the audience was dismissed.
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At 7.30 P. M. Bishop Cyrus D., Foss, D. D., LI. D., preached a sermon accompanied with great unction and power from Acts v: 32. The simple Gospel was preached by a master, and the great congregation was melted to tears under the Bishop's lioly eloquence. At the close of the sermon penitents came to the altar anxiously inquiring the way of life, some of whom were happily converted.
SATURDAY, Oct. 19.
The last historical meeting in which the remainder of the churches related to Asbury were represented, was held at 2.30 P. M. John Haley, Esq., of Mt. Salem M. E. Church, the appointed chairman, was unable on account of sickness to be present, and the Rev. Albert Thatcher, a local preacher of St. Paul's Church, for many years a member of Asbury, was called to the chair and conducted the devotions.
As it had been decided to publish the proceedings of the Centen- nial services in book form, upon motion of Dr. Murray, the kev. John D. C. Hanna, pastor of Asbury Church, was appointed editor of the volume. This action was afterward confirmed by the "Centennial Com- mittee."
The Rev. Chas. K. Morris then read the "History of Silverbrook M. E. Church," which proved to be very entertaining and instructive. Remarks on this history were made by Dr. Murray and John C. Harkness, Esq.
The "History of Mt. Salem Church," read by the Rev. Walter E. Avery, next demanded the attention of the audience, who listened with delight to a carefully prepared paper. It was discussed by the Rev. A. T. Scott.
"Whittington," a granddaughter of Asbury, was represented by her pastor, the Rev. J. A. Richardson, who read a witty and edifying history of the church, which evoked remarks from the Rev. Albert Thatcher.
The "Swedish Mission of Wilmington," having no pastor in the city, was not represented; but Dr. Murray stated that he would have a history of this work ready for publication in the Centennial Book.
As the daily papers of Wilmington had given wide-spread publi- cation to the proceedings, filling from one to seven columns a day with the historical papers and sermons, resolutions of thanks to them and the gentlemanly reporters attending our sessions which were introduc- ed by the pastor, Mr. Hanna, were adopted unanimously.
A fitting response was made by John C. Harkness, Esq., of the "Daily Republican."
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The Rev. J. T. Van Buckalow read the "History of Edgemoor M. E. Church." The pastor, Rev. John D. C. Hanna, thanked all who had participated in these services for the work rendered, and the historical meetings closed with the benediction by Father Hance.
SUNDAY, October 20.
The first Sunday in the second century of the history of Asbury was a day of wondrous power. All through the Centennial week the interest has been growing, until on this day the fires on the old altars glowed with unusual brilliancy and force. At all the services the church was filled to its utmost capacity with earnest and enthusiastic worshipers, who turned their faces toward the new century thrilled with bright hope founded on unswerving faith in God.
At 9 A. M. the pastor, Rev. John D. C. Hanna, took charge of a Love Feast of such power that all felt God to be present. The expe- riences related by tried and trusty saints ; the songs of rejoicing that swelled up from the great congregation; the outburst of praise from some souls unable to repress the shout of joy; the tears of happiness on the faces of hundreds, all told that the power of Pentecost and of early Meth- odism had not passed away. Mother Powell, 98 years of age, and over 70 in the Methodist Church, told with strong voice and dewy eyes that God had never forsaken her. Mrs. Drein was "resting in Jesus." Mr. Abner P. Bailey had been led as a child to old Asbury, Mr. John G. Baker came to this altar, sought Chiist three months, and found him to his soul's satisfaction. Bros. Wm. Pennell and John Banthrum sang their experience. Bro. Frank Baker, in the gallery, had come here 25 years ago an ignorant Catholic boy, but sought and found Christ. Bro. Wm. H. Billany claimed a birthright here. Bro. Elisha Cole sang as his experience, "We're Marching to Zion," and the Rev. Enoch Stubbs said that was the way he was marching too. The in- terest became intense, the rejoicing universal, as Father Hance gave his testimony for his Master. With vigor surprising for so old a man, and with a force and tenderous that caused every sentence to stir the hearts of the audience, he said : "I've been waiting to speak, but I couldn't get a chance. I couldn't get up quick enough. I'm glad the fire has not burned out. This is like the first Love Feast I attended over 70 years ago. I believed then the Lord, the righteous Judge, had a crown for me, and I mean to fight for it until I die; I am still fighting for it this morning, and have the same purpose of heart. I can say to-day, O God, my heart is fixed, but I'm not out of the way of temptation yet. You know I was raised among Quakers. I didn't like the noise Methodists made, and so I thought I would keep the religion to myself. I began to pray
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in whispers, but finally cried out to God for mercy. I was converted in a stor111, and have been going in a storm ever since. I want to be more quiet, but I suppose I have never got established yet. I am in a large place this morning, O hallelujah!" How this old patriarch stirred God's saints ! The pastor invited all to sing, "I'll Be There," and shake hands while they sang with everybody in their reach. With this grand song rolling out upon the morning air, the people on their feet grasping by the hand in fraternal sympathy and love those near them, some walking about to rejoice with friends not near enough to be reached by the land, little groups of shouters allover the church, it was a scene to delight angels and men. But the climax was reached when the pastor cried, "Let all who will promise to meet inie there wave back their handkerchiefs as we sing." And immediately while in song they promised, " I'll be there," a thousand snowy white banners of promise from the floor and gallery, and remotest corners of the church waved back the promise, and mighty shouts of anticipation and triumph were heard in every part of the building. It was a thrilling spectacle, and he was fortunate who had a part in that delightful Love Feast.
The Rev. Enoch Stubbs, of Philadelphia, pastor of Asbury from 1872 to 1875, proceeded immediately with the preaching of the morn- ing. The text was Psalmns xliv : I, and the sermon was a mnost appropriate tribute to the fathers of Methodism. The Rev. Vaugh Smith dismissed the congregation with the benediction.
The Sunday School Celebration was held at 2.30 P. M., the Rev. Enoch Stubbs presiding in a felicitous manner. This was one of the most delightful services of the Centennial week. The music was suited to the occasion and well rendered. Among other appropriate select- was a " Centennial Hymn" composed by Miss Eliza Johnson and sung as a solo by C. M. Leitch, Esq., and chorus by the school. The child- ren, trained by Miss Georgie Carver, all of whom acquitted themselves with great credit in their declamations, were Paul Blore, Sallie Sulli- van, Anna McClure, Edith Shaw and Bessie B. Johnson. Addresses were made by N. B. Waters, Superintendent of Ezioni Sabbath School, Joseph Pyle, Esq., of St. Paul's, A. V. Hysore, Esq., of Union, A. W. Briley, Esq., of Silverbrook, M. A. Pierce, Esq., of Scott, Rev. A. T. Scott, of Cookman, James E. McKay, Esq., of Asbury, and the Rev. A. J. Bohlin, of Sweden.
In the evening in the auditorium, the Rev. W. L. S. Murray, Ph D .. Presiding Elder of the Wilmington District, pastor of Asbury from 1883 to 1886, preached an able sermon from I Cor. XV : 57. At the same time in the lecture-room, the Rev. Enoch Stubbs addressed
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the Christian Endeavor Society and invited sinners to Christ. Peni- tents were at both altars and some were made happy in conscious pardon.
Thus ended the Centennial services of Asbury Methodist Episco- pal Church-services that will be remembered by every participant through time and eternity. We have rejoiced in the knowledge that we are a part of the great Methodist Church whose altar fires have never been extinguished, and whose spiritual services are so well adapted to man's needs. Our love has been intensified by the know- ledge of the sacrifices made by our fathers, and the price paid for the heritage enjoyed by us. But no unsanctified pride possesses our souls either in the retrospect of past achievements or the prospect of grander conquests to come. Rather would we bow low in humility before God as we study our heroic history, and wait until the Leader of Churches shall endue us with power to make our second century more glorious than the first.
..
REV. CYRUS D. FOSS, D. D., LL. D., Bishop of the Methodist Episcopal Church.
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Decisive Tests of Christian Religion.
SERMON BY BISHOP CYRUS D. FOSS, D. D., LL. D.
REPORTED BY THE REV. VAUGHN S. COLLINS.
TEXT: "We are his witnesses in these things; and so is also the Holy Ghost, whom God hath given to them that obey him." These are the words of the Apostle Peter, as found in the fifth chapter of the Acts of the Apostles, and thirty-second verse.
What these things were will best appear by reading a few verses preceding. Then Peter and the other Apostles answered and said, "we ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins, and we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him."
There are two ways of getting at truth. [. Argument; II. Ex- periment. The one class of searchers take Plato as their head: the other Bacon. One class are continually asking, "What must be?" the other class ask directly, "What Is?" The two systems might be illustrated by a farmer, who ploughing in his field turns up with his share a piece of glittering mineral, he stoops, picks it up, and says to himself, "Is not this gold ? it is a metal; it is yellow; it is shining bright; it is very heavy; gold shows all these characteristics; this must be gold." If, however, he wants to know surely, he will take the mineral to a chemist and let him apply the tests; and then he KNOWS it is gold, which is the better plan.
Four hundred years ago there was no such thing as science; men were busy proving what must be, what we now call chemistry was then but the guess work of alchemy; the science of medicine was but quackery: astronomy was but astrolgoy. Bacon arose and said we must inquire by experiment if we would know'; and acting on his 2
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suggestion, by using experiment, oft repeated, the ignorant guess- work of the old system has given way to our present systems of scien- tific knowledge.
To-night I desire to present to yon just a single line of thought: DOES THE CHRISTIAN RELIGION, OR DOES IT NOT, SUBMIT ITSELF TO DECISIVE TESTS, LEADING TO KNOWLEDGE ? or in other words, MAY WE PROVE BY ACTUAL EXPERIMENT THAT RELIGION IS A FACT ?
The so-called scientistand the careless Christian will perhaps unite in giving a negative answer to this proposition. The scientist will most probably tell you that "religion is mere credulity, not knowledge but speculation;" while the careless Christian may say, "the best any man can say is, religion is a hope."
In answer to the question asked I want to say,
I. That we shall probably find that the religion of the Lord Jesus Christ does submit itself to decisive experiment, leading to knowledge; and
II. That it most certainly does so submit itself.
I. IT DOES PROBABLY SUBMIT ITSELF TO DECISIVE EXPERIMENT. For this proposition I offer three reasons:
(a) Only thus can it be the religion of the world at large.
If it is to be the religion of all nations, all races, all classes, it must be such a religion as all these can prove for themselves. Now the Christian Religion is clearly intended for the entire world. When at His birth the Star of Bethlehem shone, the angels sang "011 EARTH peace, good-will to MEN." The Jews tried hard and long to shut up even this promise to Judea; but it could not be so shut up. When the Manger Babe came to manhood, and lived and taught just what He meant, just before leaving the earth, with one foot already in the Angelic Chariot that was waiting to bear Him back to His Celestial Home, in order that there might be no doubt about this, He said to His Disciples, "go ye into ALL the WORLD, and preach the gospel to EVERY CREATURE, " so it was clearly meant for the race, the whole race of man.
In this it is sublimely unique. No one had ever before dreamed of such a thing. The wisest of the ancient sages would have laughed such an idea to scorn. "A religion for all nations ? For all peoples ? Impossible ! Like language, each nation must have a religion of its own, to suit the fancies and conditions of its own people. How could it go ? The great mass of people are compelled to work many hours a day with their hands; what time would they have to learn a religion, or to spread it ? What will be your tests ? Must a man learn Hebrew ?
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Shall those only be saved who have mastered Algebra?" All such talk is vanity. When our God would tell us what it is like, and how we are to test it, He compares it to "water, " and to "bread, " common food, and common drink, which king and peasant must use. These are the metaphors by which our God informs us how universal this religion of His is to be; an everyday, universal religion, one that is as good for a man on Tuesday as it is on Sunday.
(b) Again, only thus. can it be the religion of ALL MEN, at ALL
TIMES. Any religion, or no religion, might do perhaps when every- thing was bright and prosperous ; but if our religion will not stand the test of the adversity, what is it good for ? We need something upon which to rely in hours of darkness, in times of trial and affliction, pain and tribulation come with their giant flail and beat us all down What then? Are we to be counseled and comforted as a philosopher ? No, but as a sinner saved by grace. When Bengel, the learned author of the " Gnomon of the New Testament," one of the most learned men Germany ever produced, lay a-dying, he turned to a divinity student standing near and said, " Give me some word of scripture to comfort me." The student, abashed in the presence of the great man who knew so much more about the scripture than he, stammered out that he was not able. "What. " replied the old philosopher; "a divinity student, and yet not able to speak a word of comfort from the word of God to a dying man?" Urged by this half rebuke the student quoted, "The blood of Jesus Christ His son cleansethi us from all sin." "O, that is it, that is it," exclaimed the dying saint; "His blood cleanseth us from all sin." The poorest peasant in all Germany could have taken that promise to his heart just as well as the learned Bengel.
(c) Again, it is propable that God would have arranged for a religion that could be tested, because we find it is the best way to gain knowledge in other things.
In all other search after truth we have to build on facts. This is the way from the cradle to the grave. Along every line of knowledge and action we have facts as a basis. Suppose religion were different; it would be but building on air instead of on the rock. When every- thing else about us responded to test and experiment, if religion contain- ed nothing but hypotheses, would we not have bitterly complained, " O that God had given us a few facts."
The old adage is true : " An ounce of fact is worth a ton of argu- inent." Dr. Lardner I believe it was, who many years ago proved most satisfactorily to himself, that no vessel could ever cross the ocean by power of steam alone. His demonstration ran thus: "To propel the vessel so many miles, would require so many revolutions of the wheels ;
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so many revolutions of the wheels will require so much power; so much power will require so much steam; so much steam will require the com- bustion of so many tons of coal. And when he had figured it all up as nice as nice could be, according to his calculation it would require so much coal that it would sink at the dock any vessel ever built. A very pretty, ingenious calculation; but the very first steamship that crossed the ocean brought the argument over in her hold. What did the long argument amount to when you had the fact ? Since God has so arranged it then, that in all other things, from the cradle to the last breath. that all knowledge is to be built on facts, is it not probable that anything so important as religion would also be based upon fact?
I might go on and make this probable argument much stronger; but I must pass on to notice in the second place.
II. WE MOST CERTAINLY DO FIND THAT GOD HAS GIVEN US A RELIGION THAT SUBMITS ITSELF TO DECISIVE TESTS.
(a) In the scriptures.
Where shall we look for the proof? At the first altar ever reared; and standing beside it we find righteous Abel rejoicing because he knows that God is well pleased with his offering; "God testifying of his gifts: and by it he being dead yet speaketh." Coming on a little farther and we find Enoch "was translated that he should not se death; and was not found because God had translated him: for before his translation he had this testimony, that he pleased God."
Coming on a little further we find David rejoicing that he has also tried it and proved it. Hear him singing from his full heart, "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise unto our God." In every age there have been the same clear demonstrations of this truth; always sonie man to stand up for God, and say, " We are His witnesses of these things." Not to tell of Paul, or of the other Apostles, let us look at what John says in his first general epistle. Let us see whether John had any experience, whether or not John knew for himself that he was born of God. "O, well," you say, "John is not a fair test. Jolin was always sweet and amiable, even from his birth." Do not make a mistake. When John first came under the influence of Jesus he was a "son of thunder." Aye, he was a son of " lightning" as well, fiery and impetuous. It was this same John, together with his brother James, who besought the Master to let them call down fire from Heaven upon the inhabitants of a certain village because they would not believe, like Elijah of old. Such was John ; but grace made
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him all over -- not nature, but GRACE, made John the sweet, loving man that we know. Now let us turn to his epistle. In our ordinary Bibles it covers about three pages: but, short as it is, it is a most wonderful book. Again and again it says, "we know," "we know." Nineteen times in three pages John distinctly declares "we know him;" and one time he gets so much in earnest about it he declares, "we do KNOW that we know him." With only a slight change in phraseology, John in this short letter declares fifty-one times that he knows what he is talk- ing about. But there is no need of telling Methodists that the Bible says a man may know his acceptance with God. You know it; not from the Bible only, but like John you know it for yourselves.
(b) Again, the whole experience of the Christian church of all ages has given its strong AMEN to this proposition.
Now do not understand me as saying that we can dictate experi- ments to God. We can not. The Pharisees and Sadducees came more than once to the Master and demanded a "sign, " some great demon- stration of His power. True, He was daily working miracles, healing the sick, casting out devils, cleansing the lepers, and even raising the dead; but that was not enough. They were not satisfied with these proofs of His divinity. They wanted to have a great miracle done just their way; just as they dictated. In every such case the Master flatly refused to gratify their unholy curiosity. Nor do I forget that when He hung on the cross men insultingly demanded, "Come down from the cross, if You are the Christ; You pretended to save others when You were going about. If You can save others You can certainly save Yourself, so let us see You come down now, and we will believe." But He came not down. To have come down would have been to have left us without salvation. O, how His divinity shines forth as He hangs there, suffering, insulted, dying; refusing to do what He could so easily have done, in order that we might never die !
Nor can we say on what conditions we will believe. We are to accept the conditions as we find them. Here is the unfairness of such tests as that prescribed by Prof. Tyndall. "Take two wards in a hospital, of same size, same number of patients; one ward is to be prayed for, and the other not; and see which ward has the' muost re- coveries." Only let it be known to the Christian world that there was one whole ward of sufferers deliberately given up to disease and death without a word of prayer for their alleviation and recovery, and the whole world would pray for the neglected ward. Yet, while we can not dictate terms, and tempt God with these foolish experiments, there are tests, real and true tests, that may be tried, and have been tried; and through all the ages from righteous Abel to the last poor penitent
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sinner there comes swelling one long, O sweet, sublime chorus, "Not one word faileth of all He hath promised us."
Why can not men learn from science? You take a piece of char- coal to a chemist and he will tell you it is pure carbon. Take him a diamond and he will tell you that also is pure carbon. Then why not cause the charcoal to become diamond ? Because no man knows how to do it. One is crystallized, the other uncrystallized; but how to change one into the other is the mystery. But if a man tries to effect this change, as men have done and failed, do men say there is nothing in chemical knowledge? Because you fail to work the transformation, do you refuse to believe that they are both one identical substance in two forms? Not at all. A man may try an experiment nineteen times and make an utter failure to find out anything new; but if the twentieth experiment enables him to find out a hair's breadth more about the subject of his experiment, he is heralded far and near as a great discoverer. If men would only give the Bible and religion an equal chance, what manifold greater results they would get.
A learned, pious Scot, it is said, went through the whole Bible. with this one question in his mind, "How many promises are there ?". He is said to have found eighteen thousand. Just think of it, eighteen thousand promises ! I do not know whether that is just the true num- ber or not; but I do know there are enough-enough for all, and enough forever. Eighteen thousand promises; and every one an invi- tation from God to try experiments on Him. and he stands pledged to stand by the man that makes the experiment. Hear Him: "Wherein God, willing more abundantly to show unto the heirs of promise the iminiitability of His counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay- hold upon the hope set before us."
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