USA > West Virginia > The West Virginia pulpit of the Methodist Episcopal church. Sermons from living ministers. With personal sketches of the authors > Part 18
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1. Consider the use and abuse of this world in the creation, conservation and distribution of wealth. Concerning the accumulation of wealth, the ascetic
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says, "Seek it not. Money is a great evil. Despise wealth as unworthy the pursuit of an immortal man." The worldling says, " Get rich at all cost, at any haz- ard. Money is the greatest good of life. Seek for something that will bring comfort in this world." Asceticism takes on another form, and, once in the possession of wealth, denies itself all the comforts that wealth can procure. Worldliness is prodigal of its possessions, and scatters with a reckless and improvi- dent hand. Asceticism refuses its wealth to what it calls profane or secular enterprises, and devotes it all to ecclesiastical purposes. If one-half the wealth em- ployed to erect the splendid cathedrals of Europe had been devoted to the education of the people, long ere this time standing armies would have been abolished, poverty would be exceptional, and superstition no longer synonymous with devotion. Christianity, the perfection of reason, says, " Make money honestly and then use it wisely." We are to make money, not to be enslaved by it, but to make it our slave. A money-mak- er is not a sinner above all men. To be a creator and distributor of wealth is to perform a noble and honor- able part in the world. We may use or abuse wealth just as we elect, but herein let us remember that we are to "use this world as not abusing it."
2. Let us see how we may so use this world as not to abuse it in the experiences of sorrow and suffering. The existence of suffering is one of the insoluble mys- teries of this world. The genesis of sorrow and suffering is absolutely inexplicable. No man can explain it. No system of philosophy has given any rational account of it. No system of theology has fully satisfied the hu- man reason in regard to it. Why our gracious Father, the God and Father of our Lord Juses Christ, should permit such vast waves of sorrow to roll over the hu- man race, no man has yet been able to tell. Here "we see through a glass darkly." Only in the more per- fect knowledge of Heaven will we honestly and intel- ligently say, "Just and true are all thy ways, thou King of saints."
We inherit suffering in all its forms. Modern science is every day demonstrating the absolute truth-
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fulness of the Scripture declaration that the iniqui- ties of the father shall be visited upon his children even to the third and fourth generation. Physical pain, a weak constitution, a vitiated nervous system, a predisposition to consumption, impaired digestive organs are constantly being bequeathed to innocent and unfortunate children. Men are born to insanity, to melancholy, to morbid and vicious imaginations. Social ostracism and disgrace are not infrequently the only legacy guilty parents transmit to their unhappy offspring. . We add to our inherited sources of suffer- ing all the misery we are constantly bringing upon our- selves by ignorant and wilful violations of natural, so- cial and moral laws. " Man is born to trouble as the sparks fly upward."
The practical question with which we have to deal in the stern conflicts of life, is not, how sorrow came into the world, but how may we so use it as not to abuse it ? We abuse sorrow when we allow it to har- den us, rendering us callous and indifferent to the sorrows of others. Stoicism was simply brutal insen- sibility to suffering. Christianity, in Paul's time, was the ability to " rejoice in tribulations," as working in us a higher, rarer, heavenlier type of character. We abuse sorrow when it drives us to despair of the divine goodness. Many there are, that in hours of suffering and overthrow have cursed God and died. Man can commit no greater sin than to cease to believe in the infinite and unwasting mercy. We abuse the sorrow of the world when we permit it to drive us to abnor- mal methods of getting rid of it. Men seek to drown their sorrows and forget their sufferings by resorting to the use of intoxicating liquors, by plunging headlong into the wildest dissipation. Oh, if ever the cup of suffering is handed you to drink, if ever the sunny landscape of life is overspread with ominous clouds, if ever you shall be called upon to tread the wine-press alone, do not debase your manhood by seeking to forget your sorrows in the wild delirium of intoxication ! People are some- times rendered whining, complaining querulous by little disappointments and vexations. Man was made
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to do and be something more than a chronic grum- bler. Do not go through this world scattering groans, and sighs and whines, and bewailings on every side. Carry a genial, hopeful joy-spreading spirit. Let smiles and sunshine follow in your wake. Do not per- mit the raspings and irritations of this world to rob you of fellowship with the bright and cheerful side of life. We use sorrow when by it we are warned from evil courses, and are led to reformation of life. Pain is often the forerunner of virtue and a true manliness. We use sorrow when it inspires us with a tender and all-embracing sympathy with our fellow sufferers. Proud, merciless, self-contained men learn in the school of suffering how to be kind, tender, considerate, compas- sionate. Suffering, meekly borne, uncomplainingly endured, so purifies, enriches, clarifies the spiritual nature as to render us true interpreters of the profound mystery of the Incarnation and the Cross. From any point of view of the logical understanding, the incar- nation of Jesus Christ, his sublime passion, his vica- rious death, seem unworthy of a God. How to recon- cile such an apparent humiliation on the part of a Be- ing of almighty power and infinite resources, is a task too great for the natural reason. Geology throws no interpreting light on this great mystery. You may be profoundly versed in all philosophy, and yet the Cross will stagger you. You may be a botanist, a chemist, a linguist, a mathematician, a literatteur, and never pen- etrate into this Holy of Holies. But in some hour of royal suffering, when you are sweetly and uncom- plainingly bearing the burdens of others, doing. it bravely, manfully, self-forgettingly, then how real, how certain, how rational, how divine the great re- demption of Jesus Christ. Blest the sorrow that en- ables us us to read the secret of the Lord. Sacred the suffering that joins us in a holy fellowship with our Divine Redeemer. He only can interpret Christ who has in some measure drank in his blessed Spirit.
3. Few persons have learned so to use this world as not to abuse it in the matter of pleasure, joy, amuse- ment, happiness. Man was evidently designed for happiness. His head was not given him to ache, but
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to be clear and strong. Every sense of the body-the eye, the ear, the taste-was intended to be an avenue of pleasure. Every faculty of the mind-perception, reflection, judgment,memory,conception, imagination, reason-all are exquisitely adapted to be joy-produc- ing. There is a susceptibility of the soul that may not bring us the serenest delight. The world we live in was just as evidently framed to bring us happi- ness. Pleasant light for the eyes, sweet sounds for the ear, pure air for the lungs, scenes of glorious beauty for the æsthetic faculty, facts for the perceptive faculty,, truth for the conscience, law for the reason, all beto- ken the Divine benevolence. They then abuse this world who deny our right to be happy in it. They would be wiser than God. They would impute ma- levolence to a Father's heart. They would confound piety with gloom, reverence with fear. We are not to be deceived. There are as many devils behind a sol- emn face as a laughing countenance. Pious forgers are nearly always solemn. It is not a trifling em- ployment of time to amuse ourselves. The great workers of the world have been cheerful men, full of vivacity, raciness, sprightliness. No man knows how to work up the maximum of his power that does not understand the art of resting. Luther and Macauley were great workers and great laughers. Men work better under the inspiration of hope than under the tyranny of fear. When we are in splendid health, when our faculties are fully awake, when every power within us is thoroughly aroused, when the magnifi- cent soul proudly marches to conscious victory, then we are happy and then we are strong.
Equally do they abuse the world who affirm that happiness is to be sought for its own sake, independ- ent of all higher considerations. Happiness is valu- able as it leads to goodness. Our highest end is moral goodness. Greater and nobler than the capacity to be happy is the capacity to be pure. We are made for righteousness. We are partakers of the divine nature. Never are we to seek pleasure of the body, of the ap- petites, of the passions, at the sacrifice of the reason, the conscience, and the moral sentiments. At all
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cost, though our bodies rot in dungeons, or burn at the stake, we are to seek the testimony of a good conscience. The supremacy of reason over the passions and appe- tites must be maintained despite all the fascinating allurements of seductive vice. We may miss fame, we may miss ease, we may miss wealth, we may miss all the lower forms of pleasure ; but we must not miss that holiness and purity without which we can- not discern God.
Learn then to use this world, and do not allow it to use you. In all its activities, in all its experiences, in all its studies, in all its pleasures, in all its sor- rows, in all its sharp transitions from the mist-covered valley to the radiant sunlit mount, be superior to it. The world has used man. Its storms have fright- ened him. Its earthquakes have terrorized him. Its thunderbolts have caused him to tremble with super- stitious awe. Its exuberant fertility has enervated him. Its manifold forms of life have bewildered his reason. Its majestic and sublime phenomena have made him the slave of driveling superstition. It shall be so no longer. God made man to be the ruler of this world. He hath crowned him with glory and honor. He hath set him over the works of his hands. He hath put all things in subjection under his feet.
Above all, use this world as the stepping-stone to the next. It is a prophetic world. It suggests and necessitates a higher and better world. There is no beauty here, in flower, or cloud, or star, that is not pro- phetic of an unseen beauty beyond. There is no love here, in child, or maiden, or mother, or martyr, that does not point to the immortal love that shall out- weary mortal sin. All things in nature and human life confirm the testimony of Revelation that we com- plete beyond, what we begin here. This world is a school house, and men and women are the pupils. For what purpose do we painfully learn our lessons and slowly acquire our culture, if there be no life commensurate with the preparation ? There is such a life. It is ours if we but strive for it. We win it by faithful, honest, loving action in the life that now is.
PERSONAL SKETCH.
REV. JAMES ARCHER FULLERTON, D.D., was born in County Armagh, Ireland, May 28, 1850. His parents-who are still liv- ing in Belfast, Ireland-were then, and are now, members of the Methodist Church. His father, for nearly half a century, filled positions of trust as an official member of Wesleyan Methodism. The Rev. John Wesley baptised his maternal grand-mother, and preached in her father's house.
Dr. Fullerton has three brothers and one sister. One of his brothers is a member of the Irish Conference, and is always appointed to important stations. Another brother in Ireland, is a local preacher of twenty-five years standing. The third, is a physician practicing his profession in this country. His sister was married to a local preacher in Ireland, and is now a widow, her husband having recently passed away.
Dr. Fullerton's early training and surroundings were thoroughly Methodistic, as may be gathered from the forgoing statements. At the age of seventeen, he was converted, and commenced to preach immediately thereafter. He received a liberal education, both in the town of his nativity, and in the city of Belfast, to which his parents removed, when he was very young.
In the autumn of 1871 he was married to Miss Annie J. Bar- rett, of his native county, and soon afterwards, with his young wife, came to this country. Acting on the advice of Bishops Janes and Simpson, he joined the West Virginia Conference in March, 1872, and has since served the following churches as pas- tor : Evansville, two years ; Monongalia, one year ; Oakland, Md., two years ; Volcano, three years; Moundsville Station, three years ; and is at present stationed at Charleston, as pastor of the State Street M. E. Church.
He was stationed at Glenarm, in Ireland, before emigrating, and was the first resident Methodist preacher in that beautiful seaside summer resort ; and would have entered the work of the ministry permanently there, but for a belief long held, that in the New World he could be more useful and find a better field of labor.
He is a firm believer in American institutions, and lost no time in becoming a naturalized citizen, that he might the more consistently take an active interest in whatever relates to the good of either the State or Church.
Dr. Fullerton is one of the most promising preachers of his age in the entire connection. He, asalready stated, has been well and carefully educated for the ministerial profession, and he pos- sesses those essentials of character which never fail to develop real manhood. He is fluent in speech ; his rhetoric is perfect, and his logic is convincing. He is popular, practical and clear, and never fails to entertain and instruct his auditors.
SERMON XIX.
BY
REV. J. A. FULLERTON, D. D.
THEME :- METHODISM.
TEXT :- "What hath God wrought ?"-Numbers xxxiii:23.
For convenience sake, I will adopt the following topical divisions in this discourse, namely : Methodism, Historical, Doctrinal, Practical, Aggressive and Suggestive ; and under these titles group togther a few of the most prominent points of interest in our Church polity, hoping thereby to lead the hearer forward to subse- quent study for himself, so that he may become better acquainted with the greatest religious movement of modern times; and recognize easily the hand of God in arousing and keeping alive principles, which we believe are adapted in the highest sense to the need of the human heart.
As an introductory question, we inquire, What is Methodism ? It is Christianity alive and in earnest, and where it is found indolent or asleep, merely bear- ing the forms of our system, it is no longer Method- ism, but only a spurious imitation. The world is its chartered parish, like its sainted founder it desires to have a league offensive and defensive with every sol- dier of our Lord Jesus Christ. It is not a system of exclusive barriers, urging in vain the unchristianiz- ing of every other denomination-it has other work of higher import to do.
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It possesses the broad, deep spirit of true Catholic- ity, and recognizes in all believers members of the household of faith. It aims at the speedy removal of superstition, idolatry and all intellectual benight- edness. It advocates the claims of men as men, and gives to Caesar his rightful inheritance. It claims for the Creator the ultimate allegiance of the world ; nor does it propose to use any unfair means in this conquest, not daring to use the illogical assertion that the end attained will justify any means that may be used. It seeks rather to inspire the heart, enno- ble the life, and lead its friends to abstain from all appearance of evil.
Methodism-what is it ? It is a system of religion declaring-" not by might nor by power, but by my spirit saith the Lord of hosts," and " whatsoever thy hand findeth to do, do it with thy might," re- membering as instanced in its history that the weak things of this world are often used to confound the things that are mighty. It believes in Christianity as the only power extant that can reform and purify our earth, and that this power, under God, is the ac- knowledged leader of science, civilization and com- merce. As harbinger of these, Methodism proposes to unfurl its honored banner on every citadel of every nation, and exclaim, "Glory to God in the highest, and on earth peace, good will toward men." Upon this platform of principles we take our position ; un- der this standard we hear the watch cry go forward, "for this is the victory that overcometh the world, even our faith."
I. METHODISM, HISTORICAL :
Its doctrines, we hold, are as old as the Christian era, and were taught by the man Christ Jesus ; but Methodism proper as a system under this title did not come into public requisition until the eighteenth century, and then briefly as follows : John and Charles Wesley, the founders of Methodism, were the sons of a clergyman in the Established Church of England. These men when very young were elected to high po- sition in the leading university of that country. They
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were scholars of no ordinary type, even at an early age. They were also members of the English Church, and were untiring and indefatigable in their efforts to ad- vance the cause of religion. In this respect, as in others, they far exceeded their fellows. It was while they were yet students at Oxford that the designation, Methodist, was applied to them ; and it is wonderful to observe that a title, once given in derision, has now become the peculiar distinction of one of the largest bodies of Christians in the world. It waseven so with the designation " Christian," first given to the disci- ples at Antioch, as some declare with " hatred loath- ing and scorn," now the passport to the highest hon- ors and the chief glory of our present civilization. John Wesley and his coadjutors were called Metho- dists, because they used careful methods in their lives, studies and general distribution of time in minister- ing to others; and when they became leaders, in a great ecclesiastical revolution, the familiar name was given to their societies. When Mr. Wesley began his ministry, in the early part of the eighteenth century, he was greatly shocked to discover the deplorable care- lessness and negligence of the Church, both among the ministry and laity. He at once resolved to spend his life in an effort to " purify the household of faith " of all its idols and abuses. The manner in which he and his brother performed their part, may be found in any of our interesting histories, or better still in Mr. John Wesley's own journal.
Like unto his divine Master, Mr. Wesley led a dif- ferent life, was subject to the vilest persecutions, in all of which he displayed a spirit of heroism and mor- al courage, than which a brighter has not been known since the days of his great Original. In the latter part of the year 1739, Mr. Wesley organized the first Methodist society, composed of eight or ten persons, who were deeply convinced of sin, and to these were added daily such as made application. Subsequently the society was divided into classes, and one person in each class appointed leader ; but over all Mr. Wes- ley was general Superintendent, assisted by his broth- er Charles. In the early part of their labors, none
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but ordained clergymen were permitted to preach ; but soon the inadequacy of their strength to the great en- terprise in which they were engaged, made it necessary for them to make suitable selections from the ranks of the laity, and to employ them as helpers in their work ; and thus was accomplished forever the fact of lay preaching. The societies organized by Mr. Wesley in England, Ireland and Scotland, remained in fellow- ship with the Established Church until his death. Soon after which they separated from the Church and became a district denomination, under the supervis- ion of one President for Great Britain and Ireland; and as they increased in numbers, reaching continent- al Europe, and the colonies abroad, other conferences were formed, and Presidents appointed-all, however, subject to the authority and government of the Wes- leyan body in England. Methodism in connection with the British Conferences remains substantially the same in government and polity generally, as at the time of Mr. Wesley's death; but it is now one of the most powerful non-conformist bodies in England, strong in intellectual force, famous for its orators and treated with great respect and reverence by the masses of the people, as well as by the clergy.
The germ of Methodism was carried to this country in the year 1766, by Philip Embury, a local preacher, from Ireland. He began to preach in the city of New York, and soon formed a small class of his own countrymen. The same year Thomas Webb, an officer in the British army, and also a local preacher, preached in a hired room near the Barracks. About the same time Rob- ert Strawbridge, another local preacher, from Ireland, settled in the State of Maryland, and organized several societies. The first Methodist church was built in New York in 1768 or 1769, and in the latter year Boardman and Pilmoor, two itinerant preachers from England, were sent over by Mr. Wesley to care for the newly formed churches. These were the first traveling Methodist preachers in America. Towards the close of 1771, Asbury and Wright came over from England. The former was the first person ordained Bishop of the Methodist Episcopal Church on Ameri
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can soil ; and this was done by Dr. Coke, at the first General Conference in 1784, who was himself set apart for the office of Superintendent by Mr. Wesley, and put in charge of the American societies.
When Dr. Coke came across the ocean to enter upon his mission, he carried with him letters of authority, that he might ordain to an office similar to his own, Francis Asbury, who was already in the field. It may be proper to observe here that in the British Conferences, and others affiliated therewith, the Presbyterial form of orders and ordination prevails almost intact ; but it was deemed advisable in devising forms for Ameri- can Methodism to accept Episcopal modes in pref- erence to Presbyterial. With this understanding, however, that no third order in the ministry be cre- ated, " but an office rather for convenience," to be known for the benefit of the Church as General Super- intendent or Bishop. It is not in any way superior to the order of Elder, except so far as the office brings honor and increased responsibility. Mr. Wesley con- sidered himself possessed of all the prerogatives of a Scriptural Bishop, or in other words, that so far as the virtue of the office is concerned, he and all Elders, or Presbyters, were possessed of the parts of Bishops, ac- cording to the New Testament. In this he shows that notwithstanding his early training he considered the ministry as in the hands of two orders. While the arrangement of the third was simply human, to secure harmony and correct guidance and good government in all the important interests relating to the propaga- tion of the Gospel. In this sense only have we Bish- ops. Although Methodism had been well established in the American colonies for many years, it still re- mained under the control of Mr, Wesley and his dele- gated assistants. But in the year 1784, in the city of Baltimore, under the Presidency of the great and good Thomas Coke, LL.D., was organized the M. E. Church proper, and the first General Conference held.
In accordance with a document sent out by Mr. Wesley, and then in the possession of Dr. Coke, it was agreed, says Mr. Asbury, " to form ourselves into an Episcopal Church, and to have Superintendents, Eld- ers and Deacons." Dr. Coke and Mr. Asbury were ac-
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cordingly set apart as General Superintendents, and subsequently styled Bishops.
Thus was inaugurated the grandest movement of the century. The Church then laid plans and devised a stupendous work, confronting all difficulties, such as only men of God could prosecute. Gigantic as were the colossal aims of that first General Conference, the end already accomplished far transcends their most sanguine expectations. The immense structure, whose foundations were erected in England, more than a century ago, has reached out its arms to the uttermost parts of the earth ; and is to day, in every land, a true monument of praise unto our God. Little did the weary band of care-worn yet hopeful veterans, who as- sembled in Baltimore, December 24th, 1784, know that the grain of mustard seed would so soon become a mighty tree, under whose peaceful shades would gath- er, in less than a hundred years, millions of the human race. Another evidence that God's ways are not as our ways, nor his thoughts as our thoughts, and under his care the desert may rejoice and blossom as the rose, ere vet the morning of time has passed away. To Him be all the praise fo ever.
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