USA > West Virginia > The West Virginia pulpit of the Methodist Episcopal church. Sermons from living ministers. With personal sketches of the authors > Part 20
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The preparations for an entire consecration to God may be long continued, or they may be hastened. (Let us therefore work out our salvation with fear and trembling, trusting in the Lord for guidance and power. Let us remember that he helpeth our infirmi- ties and maketh intercession for us.)
This is given as a plain statement of the plan of sal- vation.
We have two sacraments, namely: Baptism and the Lord's Surper. The meaning we attach to these there is not time now to elaborate. We preach Jesus and the resurrection. Heaven for the pure and exclu- sion therefrom for the impenitent. These are the doc- trines which best suit humanity everywhere, and at- tending the preaching of which the Word has come in the demonstration of power and with the unction of the Holy One. The human heart responds to these truths and exclaims, " Speak, Lord, thy servant hear- eth."
III. METHODISM-PRACTICAL.
That it is so is seen in its adaptation to the neces- sities and emergencies of all classes and conditions of the people. It calls for devotion on the part of its subjects, and holy living from its adherents. Its ma- chinery, so to speak, accommodates every grade of hu- manity, and this without any violation of any moral precept or compromising of the highest forms of rec- titude. If you desire to notice proofs of its practica- bility, follow closely the movements of the men who were the instruments of its introduction.
When Mr. Wesley began his work, in what condi- tion did he find the State Church ? Many of the clergy were gamblers, drunkards and sportsmen. Not a few
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of them were arian in belief, and quite a number open- ly avowed infidelity. True, many of the clergy were pure, even in that corrupt age, and faithful in preach- ing sound doctrines ; but these were caused to endure much persecution for the Bible's sake ; and even their brethren mocked their devotion and made laughter of their fidelity to the thirty-nine articles of religion. Many of the clergy, supported by State funds, did not accept those " articles," and spoke of them in terms of blasphemy. Mr. Wesley was literally raised up and thrust out to reform and purify the State Church, and introduce the elements of a second Protestant revolution. He and his co-laborers were chosen to take from the eyes of the English people the scales of superstition and sin and as they went about preach- ing as did the apostle, " Repentance toward God and faith toward our Lord Jesus Christ." God eminent- ly blessed their labors and gave his seal of approbation. Theoretical, experimental and practical religion, instead of dead forms, were loudly proclaimed through all the land, and the people listened, meditated and believed. It was then discovered that Methodism was the very system needed to rescusitate the lifeless institutions of the National Church ; and thanks be unto God, its work was not confined to that day, or to that condition of society ; it is equally qualified to sustain and lead forward a living host of witnesses in this purer era. The work is not yet all done. Meth- odism is not ready for burial. It is not worn out or obsolete. It is one of the "eternal forces," by which God proposes to subjugate the powers of darkness, and bring forth light unto the conclusion of all prophecy. and the consummation of all things. While the world lasts, Christianity must be practical and Methodism will succeed only as the same rule is steadily followed. We want earnest living men and women, who will stoop down to suffering humanity, and. manifest the spirit of the Good Samaritan, stop with a word of comfort, a look of love, a helping hand. The world needs more sympathy, and he is not a man, but only a walking machine, who can avert his gaze when starvation and woe confront his eye and atten- tion and call for relief speedily.
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IV. METHODISM-AGGRESSIVE.
Aggressiveness has always been one of Methodism's leading characteristics. It has taken long and rapid strides among the nations of the earth; and yet it scorns to grow strong from the ranks of others, or to place a barrier in the way of any other church where evangelical truth is held. It is painful indeed to watch the efforts of some denominations of only pass- ing importance, who do their mission in a very un- christian manner. Their chief aim seems to be not so much to save the souls of men as to garner them from other parts of the " household of faith." They seem to glory in trying to overthrow other churches. Such conduct is unchristian and degrading. We do not wish that Methodism should reap fruit with so much shame, but prefer " to go to them that sell and buy for ourselves." Anything resembling petty rob- bery, in the name of Christ, is an insult to his cause, and dishonoring his kingdom. What kind of aggres- sion do we ask then for Methodism ? A steady march against the world, the flesh and the devil,-entering every stronghold of satan, and demanding uncondi- tional surrender, in the name of the adorable Trinity. Going where we are needed-going where we are need- ed most. We have not time to cross swords with those who are on the Lord's side equally with our- selves. Ours a nobler end, a purer purpose. Our work is more like heaven. We should attack the foe of our race, carry away his subjects and forever make them prisoners of hope and citizens of the Kingdom of Grace, until everywhere the knowledge of God cov- ers the earth as the waters cover the sea. Then, and not till then, is our work done, and our discharge asked. The aggressive feature of Methodism has ex- posed it to many persecutions, but like the gigantic oak, towering toward the sky, these storms have only made it plant its roots more firmly in the soil, and giv- en it greater power of endurance.
V. METHODISM-SUGGESTIVE.
The most important suggestions are briefly, five in
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number : First, If God be for us who can be against us ? And that we have his presence is as sure, as Provi- dence divine can indicate. Be not faithless but be- lieving-the Lord our God will go before us.
Secondly, the influence and power of one man when clothed with the panoply of truth, courage and love. Wesley, Knox, Luther, Melancthon and others of God's noblemen.
Thirdly, that the first preparation for the Gospel ministry is the presence and power of spiritual en- dowment. Give us educated ministers is the call. We say "Amen" to it; but let them also be filled with the Spirit. Culture and refinement are good and in demand more and more, but the great essential of the days of the apostles must not be lost sight of " tar- ry ye at Jerusalem," &c.
Fourthly, the greater usefulness of a Church free from State control. Make Methodism a State Church in the United States, and immediately you sharpen the shears to take away the glory and strength of the system.
Fifthly, great possibilities await us in the future. As a Church, what may we not do, if we are faithful to our history and careful of our record ? When the topstone is brought forth to be placed upon the fin- ished and glorified spiritual structure, with shouts of rejoicing and grace among those who have borne the burden and heat of the day, will be the millions of our Israel to ask, as in the centuries of long ago, " What hath God wrought ?"
PERSONAL SKETCH.
REV. S. E. JONES, now stationed at Oakland, Maryland, is a young man of great promise to the Church. For a time, he fought against the Divine call to the ministry, but finally yield- ing, he found a ready field for his gifts and graces in the itiner- ancy, amid the mountains of West Virginia. The nine years thus far spent in the West Virginia Conference, have been suc- cessful ones ; and his friends look for even greater success in the future. Brother Jones is a student; is well read in theology ; is a good speaker; always thoroughly studies his subjects, and delivers his sermons with earnestness and power. He ranks among the very best preachers in the Conference.
I give below a brief narrative of his life, in his own language, as detailed to me in conversations on the subject. He says : "I was born in Herefordshire, England, March 22d, 1846-the ninth of a family of ten children. My early education was obtained in the public schools, in boyhood, and continued while teaching, after sixteen years of age. My parents were members of the Church of England, in which communion I received early reli- gious influences. It was the only Church I attended regularly in England, except Mr. Spurgeon's, during a three years' residence in London.
"After the death of both parents, I married Miss Elleanor J. Griffiths, in June 1870, and embarked for America the following week. My first intention was to go to Colorado, but my wife's sickness detained me in New York city. As she did not seem likely to get strong for some time, I settled in that city, and en- gaged in whatever employment I could find. My wife had been a member of the Wesleyan Church in England. I had never made a profession of religion, and when I came out to America, and for many years previous, had paid little attention to religion. except to doubt it. Afflictions arising out of my wife's illness, led me to God. We had made the acquaintance of a Mr. Car- penter, a class-leader of Lexington Avenue M. E. Church, who invited us to go to class meeting and church. Our preferences led us to go, and on my first attendance at class meeting, after speaking of my intention of leading a religious life, I felt for the first time the happy experience of a child of God. This was in the first week of November 1872.
" Brother Carpenter often urged me to preach, but I resisted, on account of my incompetency, and the condition of my wife's
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health being such that I could not prepare myself. (I had joined the Lexington Avenue M. E. Church under the pastorate of F. S. De Hass, D.D., in November 1872). I taught in the Sabbath School, and did what I could, but though I felt that I might preach, I could not see the way open. On the following July my wife died. I felt then that the way was opened, and, under the advice of my pastor, Dr. De Hass, came out to West Virginia with a letter of introduction from him to Brother Ison, who was then Presiding Elder of the Parkersburg District. This was in October 1873. Brother Ison took me with him to his Quarterly Meeting on Harrisville Circuit, of which Brother M. McNeel had charge. During the protracted meeting that followed, I preached my first sermon-before I was even licensed to preach. While waiting for Conference to meet in the spring, I taught school at Smithton, in Doddridge county. I was licensed to preach on the Smithton Circuit by Brother A. Hall, about the close of 1873.
I joined the Conference at Fairmont in the spring of 1874, and was appointed to Mannington Circuit, with Brother R. M. Wallace as colleague. The next year I was appointed to Bridgeport Circuit, and the following year to Rowlesburg Station. Next I was sent to Fetterman Station for the short year of 1877. In August of that year I married Miss Belle Anderson, daughter of the late W. Anderson, Esq., of Monongalia county; and at the Confer- ence following, I was appointed to Weston Station, where I re- mained three years. Then I was appointed to Oakland Station, where I now reside, and where I am, in my humble way, trying to do my Master's work."
SERMON XX.
BY
REV. SAMUEL E. JONES.
THEME :- PRAYER.
TEXT :- " After this manner, therefore, pray ye, 'Our Father, which art in Heaven.' "-Matthew vi: 9.
The subject of prayer is full of interest to the thoughtful and religious mind. To the philosophic inquirer, it is interesting from its beginning on ques- tions of Providence and natural law. To the Chris- tian believer it is important because of its vital rela- tion to the religious life. To him who regards it as an essential means of development of spirituality and godly character, few questions are more important than those that relate to the spirit and manner of true prayer.
In all its history, the human race has demonstrated its inability, unaided, to reach a true idea and prac- tice of prayer. While its prevalence points to the fact that there is in man the instinct of worship, the universal human error, on the subject, indicates that the way to God has been lost. Not to speak of the ex- travagances and absurdities of heathen worship, we find that even among those who have and accept Divine revelation, the proper spirit and power of prayer are frequently wanting. Among the Jews Jesus found that formalism had banished devotion, and a mechanical elaborateness had left no place for spiritual exercise.
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Instead of being an humble, trusting communion with God, it was, under Pharisaic instruction, made an in- strument of self conceit and pride. Nor has the Chris- tian Church been free from the errors into which the Jews fell. The tendency is to develop formalism and destroy spirituality-to lose the power in the elabora- tion of methods. This is not applicable to those only who are professedly ritualistic. There may be formal irregularity and spontaneous unspirituality. There is often as much formalism in private devotions as in public services. The truth is, that we can avoid for- malism, not by any rules of ours, or the want of them, but by adopting the prayer of the disciples, "Lord, teach us to pray," and then by earnest attention to what he has taught us on the subject.
The Bible would be inadequate to supply our spir- itual needs if it did not thoroughly inform us on this matter. We find it is full of prayer. The life and teachings of Christ are especially rich in instruc- tion on this subject. With him prayer was a constant exercise. His whole life was permeated with it. He who, if any, seemed least in need of prayer, was con- spicuous for prayerfulness.
The most valuable instruction Christ has given to the world on this subject is what is known as the " Lord's Prayer," the first words of which are con- tained in the text that is the basis of this discourse. There can be no dispute regarding the use we should make of this divinely appointed form of worship. Its purpose is to supply us with a true idea of the spirit and manner of acceptable prayer. Its perfection as a model, involves its excellence as a form for use as it is. Hence it is both to be used and to be stud- ied. But it is particularly to be studied. The ten- dency in worship is towards incantation-the prac- tice of rites and the repetition of forms, as though there were some value in them. The principle of this, so rediculous in the heathen, is not always absent from so-called Christian worship. Care must be ta- ken to avoid the idea that because one has said the " Lord's Prayer " he has really prayed. There may be prayerless repeating of this perfect prayer. Above
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all things, Christ would have us understand this model that its simplicity, directness, and what is of first importance, its spirit may characterize all our communion with God. He has given it to us that it may inspire and guide us to successful and satisfying fellowship with him upon whom we must depend. In this, as in all revelation, "the letter killeth, but the spirit giveth life," may he who has given us this prayer for our instruction and guidance, help us to un- derstand the meaning and power of the first words, "Our Father, which art in Heaven."
This opening thought is the key to all that follows and to the truth of genuine prayer. From its sim- plicity and familiarity its force is not always felt. Yet, when we master it and make it our own, the mountain-top of divine communion is reached, with all the mists of superstition, fear and unbelief far below.
Jesus gives us in these words the conception of God we ought to have in prayer. It is seldom, perhaps, that persons stop to ask themselves, What is God to me ? What is my conception of his relations to my life and being ? Yet no questions are more important. Our working idea of God is the basis of our moral and religious life. Not the creed to which we may subscribe, that does not always represent what is be- lieved, but the idea that is a practical power to us. Now, God may be regarded from different stand-points, and in fact is so regarded, from which arises the va- riety that prevails in philosophical and religious sys- tems. Some think only of the mystery of his nature, and call him the Absolute, the Great Unknown, and other high-sounding, but empty names. This concep- tion of God is misty, vague, worthless. Others regard him only as manifested in matter-a force showing itself in many forms-and their thought is pantheis- tic. Or, he may be viewed as a Creator only-a nec- essary element in a system of thought, to fill up a chasm in the plan of a philosopher. Some exalt cer- tain attributes to the depreciation of others. To one, divine sovereignity obscures all the rest, to another di- vine love shuts out of sight all other attributes. The result is, a conception of God that is more or less er-
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roneous, and a corresponding effect in life and char- acter. And so the first lesson the Master gives us in prayer is a right conception of him to whom we go, and of our relation to him. When ye pray, say : " Our Father." Not that we are to think less of his infinite nature and attributes. But in addition to the facts that he is Almighty, Eternal, All-knowing, and fills the universe, we are to remember for our comfort and assurance that :
" All this God is all for us, A Father all our own."
We feel at once that this is just what we need. God is brought very close to us. Communion and fellow- ship have a meaning they cannot otherwise have. St. John says, "Our fellowship is with the father." Fel- lowship ! Who can fathom the deep significance of the word when joined with the idea of Divine Father- hood? Not only is the personality of God made'vivid, but we feel that we are linked to him in bonds of na- ture and of life. For we need not regard the Father- hood of God as a mere name, used as an accommoda- tion to human intelligence. Though reason may stumble at the thought, faith joyfully accepts the mighty truth, that we are partakers of the divine na- ture. There is, perhaps, much undeveloped signifi- cance in the fact that when, for the welfare of human- ity, it was necessary, it was not repugnant to the di- vine nature to become man. We stand in dumb amazement before the fact that the Word, which was God, became flesh-that he who was the brightness of the glory of God and the express image of his person. took upon him, not the nature of angels, but the seed of Abraham. Some light may be shed on the mys- tery from the primitive revelation, that God, at the first, made man in his own image. Human nature is now abnormal and sinful, but we must not forget that, though now a wreck, it was once as noble a vessel as ever God sent out on the sea of existence. We look backward as well as forward for the dignity and glory of manhood. And fallen as it is, there is something in it that could move the divine nature so that it is written, " God so loved the world that he gave his only begotten
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Son.' The thought of God as a father, kindles the no- blest hopes and aspirations in the human breast, and stirs the soul with all the "power of an endless life." God is never so Great to us-he never so fills and thrills us as when we think of him as really " Our Father." This conception of God, while it is the fullest and most satisfying, is also the simplest. The infant mind can grasp it. To the ignorant there is no difficulty in comprehending it. To the fearful and doubting it is attractive and assuring. Whatever their other conceptions of God, all mankind may meet on this common ground of thought and relation and in prayer say "Our Father."
As the true conception of God in prayer is as a Fa- ther, so the true spirit of prayer is the filial spirit. To the fatherly heart nothing is so acceptable as a childlike spirit. When God seeks men to come to him, though he is a king, yet he is not seeking sub- jects ; though he is a creator, he is not seeking his creatures merely, but he is a father seeking his chil- dren. Jesus rebukes the unworthy thought that prayer is merely a method of getting what we want. God knows what we want before we ask him. Prayer is the loving intercourse of a child with his Heavenly Father. We have not learned the full value of it, if only a sense of want or the pressure of duty sends us to our knees before God. How would our earthly pa- rents think of us, if we never sought their presence except because we wanted something from them, or in the cold, formal performance of an obligation. It is as children they want us to come. And so it seems that Jesus teaches here that the suppliant is welcome as a child. To supply our need is not the chief reason why God wants us to come to him. He will be to us more than we need-our Preserver, Guide, Comforter, Savior-infinite attributes shall minister to us, and he himself will serve us-but he desires from us, not so much petitions, as the loving rocognition of him as " Our Father in Heaven." "Behold what manner of love the Father hath bestowed upon us," not that he blesses us and supplies our wants, but " that we should be called the sons of God." This is the richest, best
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thing infinite love could give us. All blessing is con- tained in that fellowship with God which finds its expression in the word "Father."
Jesus has taught us to go to God in the way he him- self went, for he desires that the glory and strength of his human life may be shared by us. The filial spirit permeates his devotions. The word "Father," is again and again upon his lips, and seldom is any other name used. In the agony of Gethsemane, and in the bitterness of the Cross, as well as in more peace- ful seasons, he uses the same tender word. Only once do we find him omitting it altogether. On the Cross, when the agonies of more than death were upon him, when the Father's face was for a little time hidden, at that hour the like to which was never known before, nor can ever come again, he cried out, "My God, my God, why hast thou forsaken me ?" But soon the clouds dispersed, and the dear familiar word " Father" is heard again as he commends his soul to His keep- ing. And so he has taught us to follow him in com- munion with God here, that we may ripen for that life beyond, where it shall be forever perfected.
Faith in God necessarily accompanies the idea of his Fatherhood. It is natural for a child to trust a father. If doubts arise they come from the idea of imperfections in the person and not in the relation. But God is perfect, and if we regard him as a Father, we believe that he will be to us all that is implied in that relation. Jesus develops this idea when he says ; "If ye being evil (imperfect and limited in power and . purpose) know how togive good gifts to your children, how much more shall your Heavenly Father give good things to them that ask him." The difficulties of faith arise from being at too great a distance from God. Jesus places us close to him in prayer that we may trust him with all the simplicity and unrestrain- ed confidence of a child. To leave all in his hands, to take from him whatever he sends, to do his will with- out question, is the trust we are taught in the words of our text. All the infinite perfections of his nature, instead of dazzling and repelling us by their glory, unite in attracting us and inviting the fullest confi-
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dence, when accompanied by the idea that he is our Father. If with Christ we can say "Father," it will be natural to say " Thy will be done." Resignation is not an easy thing. It is more common, perhaps, to feel that we ought to be resigned than to feel that we are. To call that good that seems only evil, to believe that the barb that pierces the heart is pressed by a friendly hand, is a triumph not lightly won. It is only when persons are very near and dear to us that we can believe that their seeming cruelty is really kindness. And so it seems to me, that God expects cheerful resignation in the bitter experiences of life from his children only. The recognition of Divine sovereignty may produce hopeless non-resistance, or perplexed helplessness-an acquiescence that is born of despair. The faith and resignation Jesus has taught are such as a child freely and naturally has. There is no strain in submitting all to our perfect Father. It is not a violent wrench and distortion of the soul to bring it into harmony with an inscrutable Provi- dence, but confidence in one who is bound to us and our interests by the closest ties. It is grasping the Divine hand tighter in the darkness-nestling closer to God in the storm.
Jesus teaches us in the text, what is the comprehen- siveness of prayer. The care of a father is as wide as the necessities of the child. In filial communings we may tell him all that concerns us. This is a blessed thought and a valuable one if we use it. We need sympathy-some loving friend to whom we may tell all our trials and cares. We often seek some friendly human bosom and try to unburden ourselves. But human friends are not always near, not always sym- pathetic. Besides each one has his own trials and is not always ready to help us to bear ours.
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