USA > Ohio > History of Ohio Methodism : a study in social science > Part 4
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sin." These articles of faith were an abridgment of the Articles of the Church of England, and were super- added to our present existing and established stand- ards of doctrine, when the Methodist societies were formed into a distinct and independent Churchhood.
JOHN WESLEY.
It is a most noteworthy fact that the most distinctive doctrines, such as salvation for all persons, witness of the Spirit, and Christian perfection, find no expression in the articles, although Methodism restored these truths to a place of power in the Christian life. The articles of religion are distinctly Arminian, but were
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never intended to serve as a complete system of doc- trine. "We believe," wrote Wesley, "the written Word of God to be the only and sufficient rule, both of Chris- tian faith and practice. We believe Christ to be the Eternal Supreme God; but as to all opin- ions which do not strike at the root of Christianity, we think and let think." Wesley's liberality of spirit was evinced before the British Conference, when he said: "I have no more right to object to a man for holding a different opinion from me, than I have to differ with a man because he wears a wig and I wear my own hair; but if he takes his wig off, and begins to shake the powder about my eyes, I shall consider it my duty to get quit of him as soon as possible."
Again, when Wesley was preaching at Glasgow in his eighty-fifth year, he said: "There is no other religious society under heaven which requires nothing of men, in order to their admission into it, but a desire to save their souls. Look all around you: you can not be admitted into the Church or Society of the Presbyterians, Anabaptists, Quakers, or any others, unless you hold the same opinions with them, and ad- here to the same mode of worship. The Methodists alone do not insist on your holding this or that opin- ion. Here is our glorying, and a glorying peculiar to us. What Society shares it with us?"
Although the Methodist Church in the beginning had no confession or systematic creed, it, however, has a common basis of belief, and "a general backbone of theology upon which its sermons, treatises, commen- taries, catechisms, hymns, exhortations, and ritual rest." The recognized standards of faith are found in
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the writings of Wesley, Fletcher, and Watson. These men are the chief doctrinal exponents of the Church. The well-understood articles of belief are the bonds of denominational union, and constitute the chief security for correct and sound doctrines in the pulpit.
It is a remarkable fact that through all the theo- logical controversies for more than a century the Methodist Episcopal Church has made no changes in doctrine, or suffered from any serious outbreak of heresy. Speaking of her doctrinal harmony, Watson truly says: "Ecclesiastical history does not, perhaps, present an instance of an equal number of ministers brought into contact so close, and called so frequently together for the discussion of various subjects, among whom so much general unanimity as to doctrines · has prevailed, joined with so much real good- will and friendship toward each other, for so great a number of years."
Methodism formed the basis of man's responsi- bility in his self-centered power of will. Her preachers were not burdened with any objectionable creed. They brought the elementary facts of the Christian religion vividly home to the consciousness of every individual. They were free to push their conquests, and bring every individual soul in contact with the Divine truth and spirit. They portrayed in vivid lan- guage the infinite and impartial love of God for all men, and man's privilege and duty to come to God for pardon, for peace, and for power over sin. They not only awakened desires in the heart for salvation, but impressed the duty to accept it. The message they delivered was not only a proclamation of good news,
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but a revelation of spiritual power and privilege. Methodism was free-born. The gospel, made effective by Divine energy, and which set the individual soul aglow with new life, was a fresh power in the world. Such a message touched the multitude. While other Churches were struggling to maintain doctrines, and defend themselves, Methodism emphasized the new life in Christ. Her system of good deeds and sincere de- votions introduced a new spiritual life into all the Churches, and made her a great moral power in the world.
While Methodism has been earnest in laboring for the extension of God's spiritual kingdom, other Churches have felt the power of her example in spirit- ual fervor, and caught her zeal in saving men, and been stimulated to more earnest effort and religious life. Methodism has likewise exerted a remarkable modifying influence on the doctrinal system of Calvin- ism, which has undergone important changes during the past century. The ablest theologians in Calvinistic Churches bear testimony to the helpful influences of Methodism.
Professor Marvin R. Vincent, of the Union Theo- logical School, of New York, speaks of Methodisni in these words: "Arminian theology has contributed to bring the minds of Presbyterians up to that tre- mendous protest which is fast driving the screws into the coffin-lid of that hideous and unscriptural Calvinist doctrine of arbitrary Divine predestination to eternal wrath.
"Methodist fervor has sent its glow into the Cal- vinistic sermon, kindling its severer logical lines, and
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transforming the doctrinal treatise into an evangel. It has wrought to promote greater simplicity and fa- miliarity of address, and to mitigate the repellent stateliness of the pulpit. Its missionary zeal has been contagious. Its lay-agencies in its evangelistic work have created a sentiment in favor of similar agencies in the Calvinistic bodies. Its insistence upon the high privileges of the children of God and upon the rich possibilities of personal Christian experience has borne goodly fruit in many a life trained under sterner educational influences."
"Wesleyanism has stood from the beginning," says Professor Stearns, "for the immediate and constant presence of Christ through the Spirit. . . It has, indeed, often given too large a place to the emotional element in Christianity. But it has done so, not so much for the sake of the feelings themselves, as that it might realize the presence of Christ's Spirit, to whom the feelings are due. To it belongs the credit of hav- ing kept alive in a sense-bound age, as perhaps no other religious system has done, the consciousness of the reality of the things unseen and eternal-the Fa- ther, the Christ, the Spirit, the Kingdom of God, the forgiveness of sins, the present Divine grace. Here has lain largely the secret of its power. That modern Calvinism has succeeded to so great an extent in maintaining and increasing its spirituality, is due in no inconsiderable degree to the power of Wesley- anism."
Prof. Austin Phelps, speaking of the debt of relig- ion and theology to Methodism, says: "It has been a stout ally of those who have labored to eliminate from
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the popular notion of Christianity the fictions of a limited atonement and the servitude of the human will.
"Before the advent of Methodism, these dogmas, to the majority of minds which came under their influence, had made salvation an impracticable busi-
ness. Theoretically, the popular mind could make nothing else of it. The speculations in which adroit minds essayed to untie the knot in which these dog- mas had bound popular inquiry had little weight in the pulpit. They were not useful there, because they could not be used. In many pulpits the preaching of repentance to unregenerate men had absolutely ceased. Logical minds, holding these dogmas, could not preach it. In private they said so, and in the pulpit they were dumb. To preach repentance as a duty to men who could not repent, and who, until they did, could have no assurance that the sacrifice of Christ had any concern with them, was an insult to the hearer and stultification to the preacher. Sensible men felt this, and revolted. They would not sow seed on a marble quarry where nothing could grow. Rowland Hill once, on entering a certain church, was admon- ished, 'We preach only to the elect here.' 'So will I,' he replied, 'if you will put a label on them.'
"Methodism cut the knot. Wesley and his asso- ciates denied the limitation of the atoning sacrifice by Divine decree. They did it in no obscure or silken speech. They denounced the dogma with vehemence and scorn. They defied it as an invention of the devil. Indeed, throughout the controversy with Calvinism, Wesley was a savage. He spared neither foe nor friend, not even Whitefield. He gave us the iron hand
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bare of the velvet glove. But his unkempt ferocity of method achieved its object. It said what he meant, and hewed the way clean to the liberty of proclaiming a free salvation. That, he and his successors flung broadcast. They preached it exultingly. They preached it like men free-born. It gave a ring of glad- ness to their ministrations. The mountains skipped like rams, and the little hills like lambs, at the sound of their voices."
II. The mission of Methodism was to revive Scrip- tural and primitive methods in spreading gospel truth. The polity of Methodism was both timely and provi- dential. It contained the most vital principles of God's Spiritual Kingdom, and aimed to give the Di- vine Spirit free course. From the beginning it has been a grand missionary and evangelistic system. The central idea has been to reach the lowly, the ignorant, and the poor, as well as the intelligent and rich. Her preachers have always felt it a privilege to visit the hovels, garrets, and slums, in order to minister to the temporal and spiritual needs of the poor and unfor- tunate. The system of Church government was not a sudden creation, but came into existence gradually, as the needs and changing conditions demanded.
Wesley was a regularly ordained member of the Church of England. He did not desire to found a new Church, but to revive primitive Christianity within the limits of the Established Church; but when this Church was closed against him, he made the world his parish. Without waiting for wealth or social power to make an easy path for his glorious message, he and his co-laborers gathered a multitude in the fields and
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market-places, and preached the gospel. The poor, and the ignorant, and the lowest of society were deeply moved by these open-air discourses; and many re- sponded to the earnest and tender appeals of these faithful evangelists. The revival of spiritual Chris- tianity gradually deepened and widened until thou- sands were brought under its influence. Wesley now had the opportunity to display his peculiar genius of organization. At first there was no coherence or uni- formity in the way he set about his task. There was an ease and naturalness in his manner of starting the class-meetings. He said to a few people in London, in 1739: "If you will meet every Thursday evening, I will join with you in prayer, and give you the best advice I can." He aimed to press upon them the highest possibilities of religious experience and con- secration. These societies began in the bosom of the established Church. He had no thought of deviating from her order of service. It would have startled him to have had a vision of the magnitude of the work he was inaugurating. He was certainly doing an apos- tolic work, and his noble purposes and catholicity of spirit were expressed in these words: "I desire to form a league, offensive and defensive, with every soldier of Jesus Christ." He was so loyal to his Church that he required the meetings of the societies to be held at such times as would not interfere with those of the Established Church.
In a similar manner lay-preaching sprang into existence. It was an essential factor in the Meth- odist system, and Mr. Wesley followed the prov- idential leadings. While away from London, he
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heard that Thomas Maxfield, an unordained man of little promise, was preaching. He hastened back to put a stop to the irregularity. He said to his mother, "Thomas Maxfield has turned preacher, I find." The mother was equal to the occasion, and wisely counseled him thus: "John, take care what you do with respect to that young man; for he is as surely called of God to preach as you are. Examine what have been the proofs of his preach- ing, and hear him yourself." After Wesley heard him, he said: "It is the Lord! Let him do what seemeth him good." Many of the laymen whom Mr. Wesley called to his help, had rare natural talent, and gave proof of their Divine call to preach. The majority had no scholastic training, but they were powerfully wrought upon by the Spirit, and could speak from a heart full of love to God and man. Their familiarity with Scripture, combined with a rich personal ex- perience and earnestness of conviction, enabled them to preach with vigor and power.
The effect of the religious revival in the established Church was remarkable. Many of the ministry and laity antagonized the reformation; but the Church gradually caught the spirit of the noble men who were leading the movement. At first Wesley thought it would be a sin to save a soul outside of the Established Church, and it was not until 1786 that he permitted the holding of "service in Methodist chapels during Church hours in places where the clergy were no- toriously wicked or dangerously heretical; as also where there were not churches enough in the town to accommodate half the people; and lastly, where
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there was not a church within two or three miles." The young Church grew as they went on preaching the great doctrine of free grace, conversion, sanctifi- cation, and witness of the Spirit. The new love, kindled in the hearts of his followers, spread into other coun- tries. When some of these converts found their way to America, they formed societies similar to those of England. These societies multiplied, and their spir- itual influence was felt among the early Colonies. When the time arrived, the Methodist people in Amer- ica wanted an independent Church. Methodism, that always adapts means to an end, sought to plant a Church upon the fundamental principles of the New Testament, and in harmony with the structure of society and the national spirit. Mr. Wesley believed that Methodism in America should have an independ- ent organization. He felt no scruples on the grounds of loyalty to England to take the step. The Church was organized in 1784, at the birth-time of the Nation. Previous to this, Methodists were so- cieties in a Church, and the members were dependent on the Church of England for the Christian or- dinances. The independence of the American Colonies was acknowledged in 1783, and the Church of Eng- land, as such, ceased to exist in this country. Most of the clergy likewise withdrew. The Methodist so- cieties were left without civil or ecclesiastical authority over them. The members of the Methodist societies appealed to Wesley to organize a Church in the United States. Since he was now at liberty to take this step, he consecrated and commissioned Thomas Coke to found the Church. Accordingly the majority
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of the Methodist preachers, who had been members of the Church of England, assembled in Baltimore, in December, 1784, and organized the Methodist Epis- copal Church with all needed ecclesiastical privileges, and independent of the Civil Government. This was the first national ecclesiastical organization on this
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CHURCH WHERE THE GENERAL CONFERENCE WAS HELD, 1784.
continent. The Nation and the Church, though wholly separate, were free and independent, and grew up to greatness together. Methodism was called into be- ing with a distinctive work growing out of the local and temporal conditions. Her special mission was to express and develop the religious life of a young and growing Nation. The broad and fundamental idea
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of the Church as well as the State was a government "of the people, for the people, and by representation of the people." Each local society of the Methodist Episcopal Church is so linked together that it takes all of them to form one Church, thus making a de- nominational unit. The societies, or Churches, are united into districts, districts into Annual Conferences, and Annual Conferences into a General Conference. Each society is a component part, and all members one of another. In all these the laity are consulted. The bishops are general superintendents, and belong to the whole Church. They are amenable to the Gen- eral Conference, where every minister and lay member is represented. The strength and efficiency of the Church is largely due to supplementing the democratic principle by the representative and federal principle. The federal bond imparts an element of power in any organization by concentrating the power in a respon- sible center. The power originates with the people, and rises through successive gradations to the Gen- eral Conference, from which it returns back to the people.
The connectional bond is the most vital principle of God's spiritual kingdom. It gives solidarity to the Church, and makes possible the sublime unity of purpose and action of its members.
While there has been no serious deflection of doctrine since the founding of the Church, yet the method of Church government has been sub- ject to change according to times and circum- stances. This readiness to adapt itself to con- ditions has been one of the great elements of
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success in the growth of the Church. The history of the Church shows that the unity and efficiency of Methodist organization is well adapted to further Christianity. The machinery of Methodism is plastic, flexible, energetic, and adapted to the spirit of prog- ress. Every Methodist should rejoice to perpetuate the principles of Church Government by upholding and obeying them.
III. The mission of Methodism is destined to be- come a powerful social force. In the best sense it rep- resents the Church of humanity, because it embodies the spirit of primitive Christianity. The inherent na- ture of the gospel leads naturally to the highest social order. Christianity does for society what it does for the individual, and more. It generates the spirit of self-renouncing love in the individual, which naturally finds expression in society. The true bond that unites men is neither force nor æsthetical sentiment, nor "enlightened self-interest," but the spirit of love. This spirit will transfigure society into a truly organized brotherhood. The spirit of Christ is the spirit of humanity. The tendency of all social organizations, based on natural and socialistic principles, is to be- come cold and mechanical. Even the aggregating and organizing power of the Church may sometimes re- duce the social unity to a mere form. As soon as individuality is strongly asserted, it becomes a dis- integrating power in society. Nothing will check this selfish spirit but the spirit of self-renouncing love, as taught and illustrated by Christ. All forms of social unity, apart from Christianity, have proved a failure. Christian love is the divine basis of society, and be-
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longs to every sphere of social union. It is the only permanent power in society. Society must be a vital, living organism, bound together by a common living faith, hope, and love. Social energies and impulses, to become permanent, must be imparted by the Holy Spirit to the Christian heart; and then it becomes an inner spiritual bond of union among men as well as a power for good among all classes. Christ made the love of man for man the measure of love to him, so that the efforts of the Christian for the good of his fellow become a form of divine service. Christian love inspires the best motives and the highest ideals for the race. It finds expression in all social relations, breaks down all deep-seated prejudices, carries men over all social barriers, and makes a com- mon brotherhood, which is the only worthy and abid- ing basis of society. Professor Mathews, in speaking of the forces of human progress, says: "Every man who comes into a conscious reinstatement in the love of God, becomes also a brother of all other men in the same relation. And so is set in motion a multitude of fraternal loves which, disregarding place and time and birth and social station, will forever remain un- satisfied until they express themselves in reciprocal deeds of kindness, and bring in a new social order. Each man will seek to minister, not to be ministered unto; to become a servant of all."
The Christian religion began with the individual and family as a social unit, and widens out its power until it has touched first society, then the State, then the Nation, and finally embraces the wide world.
The close student of history may trace the mar-
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velous influence of Methodism in all social progress. The introduction of a new and victorious life through the power of the gospel was the great factor in lifting the English people to a higher plane of life. The reformation under Wesley formed a new epoch in English history. Methodism communicated to society a distinct element of power, which operated favor- ably on the intellectual, social, and moral life of the English race. She began with the lower and middle classes, and has continued to our day a potent element for good among all classes, and in all social and eco- nomic reforms. The Christian truths, as taught by the Methodist, prompted thousands who were lead- ing a worldly, sensual, and selfish life, to seek and find salvation from sin, and lead new lives. Facts con- nected with the religious revival of this day, prove that natural forces at work in society are not enough to lift up a sinful nation. The spiritual element in man needs to be quickened and energized by the Divine Spirit to produce the best and most lasting effect on society. Lecky and other historians unite in ac- knowledging the leavening power of the gospel in society: "England escaped the contagion of the rev- olutionary spirit that worked such horrors in France largely through the vehement religious enthusiasm which was at that very time passing through the mid- dle and lower classes of the people." Mr. J. R. Green also, in his History of England, says: "The noblest result of the religious revival was the steady attempt, which has never ceased from that day to this, to rem- edy the guilt, the ignorance, the physical suffering, the social degradation of the profligate and the poor."
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Professor Huxley admits that England is indebted most for the great revolution to John Wesley, while Mr. Knight, in his History of England, asserts that Methodism produced "a moral revolution which prob- ably saved England from the fate of nations wholly abandoned to their own devices."
Wesley and his associates gained their power over the intelligent as well as the uncultivated masses by declaring that the supernatural renewal of the heart and the divinely-attested recovery of the soul in the image of God was the direct and promised work of the gospel. It is said that the colliers of Kingswood stood, with tears washing white channels down their cheeks, under the sermons of these evangelists; and an astonishing spiritual reformation occurred even among the brutal criminals of the Newgate prison.
"The spread of Methodism," says Mr. Leslie Stephen, "can only be explained by the social develop- ment of the time, and the growth of a great population outside the rusty ecclesiastical machinery. The refuse thus cast aside took fire by spontaneous combustion."
The Christian Churches recognize that the Nation has a religious character and function. The sense of independence and responsibility, the cardinal factors of all true national life, are best united and sustained by the spirit of Christian brotherhood. The Churches seek to hold up justice and love, and so impress the spirit of Christ upon the people that it will be easy for the State to maintain just relations between the conflicting elements of society. The able historian Lecky has truly said that the "true greatness and wel- fare of nations depend mainly upon the amount of
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moral force that is generated within them." The Christian Churches have been the chief agencies in generating this moral force.
Our republican form of government is the product of the sense of Christian brotherhood. We may trace throughout our national history the moral and spir- itual principles and feelings which have been applied and woven into our political system. The supremacy of the moral sentiments is acknowledged in the Fed- eral and State Constitutions. Men do not base their consent to be governed by democratic principles on physical and mechanical forces, but on moral causes and on the feelings of mutual love and brotherhood. Methodism maintains these Christian principles and religious feelings in common with all the Christian Churches; but one of her chief missions is to awaken and apply these Christian forces with renewed fervency to the individual and to society.
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