r..,'

SEMI-CENTENNIAL SERMON,

DELIVERED BEFOBI

THE NEW-YORK EAST CONFERENCE,

&n& puiliaitft Ij if)i(i JUqutfli.

BY REV. LABAN GLARE.

Hetn-gork

PUBLISHED BY LANE & SCOTT,
200 MULBEKRY-STREET.
JOSEPH LONGKING, PRINTER.
1851.

EXTRACT FROM THE JOURNAL OF THE NEW- YORK EAST CONFERENCE,
Held at Williamsburg, L. I., May 28, 1851.

" Resolved, That as our brother, Rev. Laban Clark, has now finished the
fiftieth year of his ministry, he be, and is hereby invited to preach before us a
semi-centennial sermon."
"On Monday, June 2d, Brother Clark delivered the sermon above requested,
"whereupon it was
" Resolved, unanimously, by a rising vote, that he be solicited to furnish a copy
for publication."

"(j0 One thousand copies are presented by the author to the New- York East
Conference, the proceeds to be applied to the centenary fund, for the benefit
of the superannuated preacherB and widows of the conference

A SERMON.

" For they themselves show of us what manner of entering in we had unto you,
and how ye turned to God from idols, to serve the living and true God." 1 Thes-
salonians i, 9.

It was a subject of no small satisfaction to the apostles and
first ministers of the Gospel, that they could appeal, not
only to those who received the doctrine of the Gospel, for
the gracious effect of the truth upon their hearts, but
also to the candid public, for the beneficial results of
this Gospel on those who embraced it. Such were
the feelings of St. Paul and his companions, Silas and
Timothy, when they addressed this epistle to the Thessa-
lonians. For they could say to them, " Ye know what man
ner of men we were among you for your sake." And that
having received the word of God, their examples had been
such, that from them the word of the Lord had sounded
out to other cities, and their faith to God-ward was
spread abroad, so that they had no occasion to say any
thing more in their commendation. The happy change
produced in them was so apparent that this appeal could
be made to the public, — " For they themselves show of us
what manner of entering in we had unto you, and how ye
turned from idols to serve the living and true God." The
circumstance of St. Paul's coming among them is recorded
in the seventeenth chapter of the Acts of the Apostles,
to which he refers in the second chapter of this epistle,
where he says — " Our entrance in unto you was not in vain ;

but after that we had suffered oefore, and were shamefully
entreated at Philippi, we were bold in our God to speak
unto you the Gospel of God with much contention."
The sincerity and disinterestedness with which they had
labored among them was such, that the apostle could appeal
to them to bear witness how holily, and justly, and un-
blamably they had behaved themselves among them that
believed 5 God also bearing witness by the powerful influence
of the Spirit of grace upon their hearts — turning them from
the darkness of their idolatrous superstition to the enlight
ened worship of the true and living God. He reminds them
of his labour and travail, night and -day, that he might not
be chargeable to any of them while preaching the Gospel of
God unto them ; and how he had exhorted and comforted
them as a father doth his children, showing the deepest
solicitude that they should walk worthy of Him who had
called them to his kingdom and glory.
The manner of propagating the Gospel by the apostles
and first ministers of Christ, their success, and the beneficial
results of Christianity, would be a proper subject of contem
plation from the theme we have selected, and of itself would
afford a delightful and interesting topic of discourse. But
at this time we are called upon to speak of what we have
seen and known — of what has taken place within the last
fifty years.
The position I have occupied before the public, the rela
tion I have held to the Church, and the circumstances of the
present occasion, will lead me to apply the words of our
text to the introduction of Methodism into the northern and
eastern sections of our country, — the success and beneficial
results, as exhibited in the history of its progress, — and the
present state of the Methodist Episcopal Church.
As I have been connected with the Methodist Episcopal
Church from almost the time of its first introduction into
the New-England States, and was among the first who

embraced the doctrine, and espoused the cause, in my native
place, it cannot be thought strange that I should conceive
a striking resemblance between the labours of the Methodist
itinerants and the apostles and first ministers of Christ.
My intimate acquaintance with the early preachers, having
been associated with the itinerant connexion for half a
century, has given me an opportunity to know something
of their manner, motive, and the self-sacrificing spirit by
which the great body of Methodist ministers have dis
tinguished themselves, in their abundant labours, in patient
sufferings — enduring reproach and shame, that they might
win souls to Christ, and be instrumental of promoting his
kingdom among men.
That there have been instances of apostasy, defection,
and even imposture, we do not deny; but we are more
surprised that there have been so few, than that there has
been any. And whoever will take into consideration the
weakness of human nature and its common infirmities, the
severity of their labour, their many privations, and the oppo
sition and temptations with which they have been assailed,
must acknowledge, I think, that the number of such in
stances has been comparatively small; while the general
body of itinerants have maintained their integrity, and mani
fested to the world the sincerity of their hearts and the
purity of their lives. Methodism has been styled the crea
ture of Providence; and it must be confessed that the
manner of its introduction into many parts of our country,
and in particular towns and places, has been marked by the
special interpositions of Divine Providence.
The rise of Methodism in England, its introduction into
America, and its general history, have been so often
presented to the public, that it is not necessary nor expe
dient for me to attempt a repetition of the subject. I shall
therefore confine my remarks to the time and state of
society, both civil and religious, when Methodist preachers

8
first visited New-England. Here were the sons of the
pilgrim fathers, the chivalrous Jieroes of the revolutionary
struggle for independence, whose sires had driven back the
savage foe, and broken the Gallic chain ; and now the British
yoke had been recently thrown off from their neck. They
were now basking in the smiles of peace, quaffing the exhila
rating nectar of liberty and independence ; — all was life and
activity. They were, from the example of their forefathers,
almost naturally religious, and certainly should not be
accused of heathenism, nor were they guilty of direct idol
atry. But when we consider their privations and sufferings
during the war — the return of peace, which brought with it
a spirit of enterprising industry to repair their losses, build
up their shattered fortunes, and improve the opportunity of
securing wealth, which, from the natural resources of a new
and fertile country, with an extensive and increasing com
merce, was now opened before them — we must not think
it strange if a spirit of worldly speculation should more or less
affect the general breast. Nor were there any impediments
thrown in their way by the civil institutions, which were
founded on the broad principles of liberty and equality, giving
to all the right of making their own fortunes in their own
way, agreeably .to their own taste or ambition. The love of
the world seemed to be the ruling passion, until their devo
tion to the shrine of mammon became as ardent as that of
the Thessalonians to the worship of their idols. But we
would not insinuate that they neglected the cultivation of
the mind. Their common schools, academies, and colleges
were not neglected, nor even the social habits and refine
ments of life. The inhabitants of New-England were, at
this early day, as intelligent as they were industrious and
economical ; and their very inquisitiveness improved the
mental faculty.
The state of religion f.mong them was analogous to their
civil and secular condition, and was characterized by the

spirit of the times. The Churches, for the most part, pre
sented a formal, spiritless Christianity; and among their
clergy a cold, speculative theology took the place of the
spirit-stirring doctrines of the cross. It is true, the influence
of the spirit of an Edwards, a Tennent, a Davenport, with
their associates, was not utterly extinct, but it is certain
that a general apathy prevailed, and experimental religion
was but little felt, or even sought after, by the masses ; and
the labours of the pulpit were mostly confined to the dis
quisitions of metaphysical subtilties, or a cold, phlegmatic
morality, which left the heart untouched.
Nor was this all : for about this time Winchester's book
on Limited Punishment, and Murray's Doctrine of Universal
Love, began to circulate, and were received by many as
better comporting with their chivalrous notions of universal
liberty ; and these were soon followed by Paine' s Age of
Reason, by means of which the proper restraints of religion
were greatly weakened, and the morals of many were sadly
affected.* Such was the general state of society when Methodism
was first introduced into these Northern States. The
preachers came in the true spirit of missionaries or travelling
evangelists. Mounted on horseback, they travelled from
place to place, without any respect to parish lines, and
sought for places and opportunities to proclaim the riches of
a free and full salvation. They preached in court-houses,
school-houses, private dwellings, barns, and groves, orwhere-
ever they could find a people willing to hear them. Their
manner of introducing themselves, their sober and strictly-
religious deportment, their impassioned tone of preaching
— without notes, exhibiting the terrors of the law and the
universal love of Christ, offering free salvation to all men,
0 The deleterious effects and wide-spread influence of those publications, espe
cially Paine's Age of Reason, is noticed in the Methodist Magazine, vol. iii, page
469, and in the Minutes of Conference for 1795, by the appointment of a general
fast, to be observed the first Friday in March, 1796, in all the societies.
2

10
inviting and exhorting all to come to Christ and live —
was admirably adapted to the times, and could not fail to
make a favourable impression on many, and at the same time
awaken the spirit of opposition — for they assailed the doc
trine of predestination and particular election, of irresistible
grace and the infallible perseverance of the saints.
As early as 1785 the Rev. Freeborn Garrettson passed
through New-England, on his way to Nova Scotia, and
preached in Boston, and probably in some other places ; but
it was not until 1788 that Mr. Garrettson went up the
North River and took with him several young men, whom
he sent forth into different parts of the country, as far up
as Lake Champlain, in Vermont, and who returned at the
next conference four new circuits and 575 members.
I heard Mr. Garrettson relate, with pleasantry, that his first
sermon in Albany cost the State of New- York some hundred
dollars ; for when he arrived in the city, the Legislature
was in session, and he sent a petition to the Speaker for
permission to preach in the Assembly-room that evening.
The subject was laid before the Assembly, and debated
through the day, and was finally carried in his favour. The
debate and vote gave sufficient notice, and in the evening he
put on his gown, appeared in full canonicals, and delivered
an extemporary sermon, which met with general appro
bation. In 1789 the Rev. Jesse Lee was appointed to Fairfield
County, Connecticut, and preached with much success in
different parts of the State, as we find by his return to the
next conference of 180 members. In 1790 there were
seven preachers stationed in New-England, five in Connec
ticut, and two in Massachusetts, who travelled extensively,
found many open doors, formed societies, and returned to
the next conference 561 members. So great was the call
for preachers that twelve were sent to these two States in
1791, who extended their labours to Rhode Island and the

11
Province of Maine. They did not wait for a call to a parish,
but, like the apostles, went everywhere preaching the word,
though often with much contention. Regardless of opposi
tion, they were willing to spend and be spent for the sake
of winning souls to Christ, and building up the cause of the
Redeemer. In 1796 Mr. Nicholas Snethen was appointed to Ver-
shire, in the east part of Vermont, and was the first Metho
dist preacher of whom I had any personal knowledge; and
about the closing part of 1798, and beginning of 1799, my
connexion with the Methodist Episcopal Church commenced.
The work had prospered ¦in the southern and eastern part
of New-England, so that at the conference of 1798 there
were twenty-seven circuits, thirty-nine preachers, and 3,869
members, and in the State of New-York sixteen circuits,
twenty-nine preachers, and 5,326 members.
In the fall of 1800, and winter of 1801, I commenced
my ministerial labours, under the direction of the presiding'
elder, Rev. John Broadhead, and was admitted on trial,
with sixteen others, at the New- York Conference, June,
1801. The New- York and New-England Conferences were
organized as separate and distinct bodies in 1800, and
included all the territory lying east of the North River,
from the sea-board to Canada.
New-York Conference contained twenty-three circuits,
thirty-eight preachers, and 7,746 members ; New-England
Conference contained twenty circuits, twenty-three preach
ers, and 2,125 members. Total, 9,871.
At the conference of 1801 we returned an increase of
fourteen preachers and 3,167 members, making the total
number in the two conferences of seventy-three preachers
and 13,038 members.
Such had . been the progress of Methodism in the north
and east when my name was enrolled on the list of itiner-

12
ant Methodist preachers, with the most of whom I became
personally and intimately acquainted, and can speak freely
of their labour and their merits. And here you will permit
me to give a brief characteristic view of the men, and their
entering in among us.
They were men of Christian experience and fervent piety,
in whose hearts God had revealed the riches of his grace,
and had given them the knowledge of sin forgiven through
faith in Christ Jesus. They had enlightened and enlarged
views of the all-sufficiency and universality of the atone
ment; and being themselves partakers of salvation from the
guilt and power of sin, they earnestly desired the salvation
of others; and with a zeal kindled at the altar of God,
under a full conviction that a dispensation of the Gospel
had been committed to them, they went forth preaching
repentance toward God, and faith toward our Lord Jesus
Christ. It is true they were not men of high literary
attainments, and made no pretensions to the polish of
science and philosophy,— but they were plain common-sense
men, of practical business habits, and a great portion of
them were called from the business walks of life — men of
good understanding, of general reading and observation, and
their acquaintance with men and things fitted them for
their peculiar calling. Their principal study was the Holy
Scriptures, and their doctrine and entire system of religion
were drawn from, and supported by, the word of God.
Many of them were naturally eloquent, and being mighty
in the Scriptures, they had great success in convincing their
hearers of the truth as it is in Christ.
They were abundant in labours, preaching almost every
day, travelling from place to place, meeting new objects,
conversing with different persons, on various subjects,
answering shrewd and sometimes captious subjects, — all
which were calculated to draw out the latent energies of
the mind in spontaneous and original thought, and fit them

13
for their varied duties far better than years of confined
study among the musty volumes of the library could have
done. Not that they neglected reading, but that their
reading was limited to a few hours of the day, and inter
mingled with the practical duties of their calling.
Admitting that some of the preachers of those times fell
short of the above description, they were the exception not
the rule, — and it is certain there were others who rose as
much above, and who in their literary attainments would
compare favourably with professional men of their times.
I speak freely, yet advisedly, of the general character, —
for I have had a personal acquaintance with nearly all the
pioneers of Methodism in New-England, and also with many
of those who were present and took an active part in the
Organization of the Methodist Episcopal Church ; and if any
should think I have given too high colouring, I would refer
them to the Book of Discipline, to the form of government,
and administration of rule and order prescribed therein, as
an evidence of their possessing enlightened minds, sound
judgment, and clear discernment. The work was of God,
the men to perform it were of his own selection, and quali
fied by the influences of his grace and providence — " Not
by might, nor by poiver, but by my Spirit, saith the
Lord." From the commencement of the present century a succes
sion of men has been raised up among us, worthy of the
fathers who were before them; and among the living, as well
as among the dead, we find honoured instruments of good to
the Church— ministers of the mysteries of Christ, of whom
we need not be ashamed. Their praise is in the Churches ;
but of the living we forbear to say more, but commend them
to God for the protection of his providence and the guidance
of his Holy Spirit.
Having said thus much of the character of the men who
have been instrumental of raising our Church and maturing

14
her institutions, let us return and take a cursory view oi
their manner of entering in among us.
They came as strangers, uninvited by the people to
whom they came, and without letters of commendation,
other than the credentials furnished by their own Church,
then almost unknown, or only known to be despised.
Their piety and zeal were the means of commending them
to the "consciences of the people, while the plain heart-
searching truth which they preached gave full evidence that
their object was to seek the salvation of perishing sinners.
The love of Christ constrained them; firmly believing that
Christ died for all men, from the fulness of their hearts
they exhorted all not to live for themselves, but to Him who
died for them and rose again. They came without any
missionary appropriations, or human pledges for their sup
port. Like the disciples that were sent without purse
or , scrip, they trusted in the Lord of the vineyard that He
would do what was right, adopting the maxim, that if theT
Lord opened the hearts of the people to hear, He would open
their hands to give.
But they were accused of being intruders upon parish
rights, infringing on the prerogatives of a settled ministry,
and breaking up Churches, &c.
They acknowledged no such rights, and knew no
such prerogatives ; they came as free citizens of our free
republic, and claimed to belong to the family of freemen.
Feeling in themselves that they were divinely called and
commissioned by the great Head of the Church to preach
the word of reconciliation, they considered the world their
parish, and the tenor of their commission was — " Go yp,
therefore, into all the world, and preach the Gospel to every
creature." As for the prerogatives of other ministers, they
had no concern ; they neither proscribed them from the
ministry, nor denied them the common right to preach
where they chose, and to whom they could. Agreeably to

15
the American principles contained in the Bill of Rights,
there was no religious test, but every man was at liberty
to worship God according to the dictates of his own con
science. The government instituted no national Church,
and no denominational dominion was given to one sect more
than another ; and the Methodist preachers considered the
length and breadth of the country open to them.
With the professed object of spreading Scriptural holiness
through these lands, they went out with a zeal becoming
their profession, and with a bold determination to endure
hardness as good soldiers of Christ. They were regardless
of reproach or persecution, so they might win souls to Christ
and promote the interest of his kingdom, not only by
preaching the Gospel of free salvation to all — to the poor as
well as the rich, in by-places, and outskirts of towns, as
well as to populous villages — but they believed it to be
their duty to watch over the souls and take the pastoral
oversight of the flocks given to them as the fruit of their
labour. For this purpose they formed societies, organized
classes, appointed leaders, and instituted official boards, with
such other regulations as were necessary to carry out the
usages of the Methodist Episcopal Church, under whose
authority alone they acted, and claimed an equal right in all
ecclesiastical matters with other denominations of Christians.
Some have called in question their right of Church organ
ization, and ask, " Who gave you this authority ?"
They may as well ask who gave the United States the
right to organize their own government ! The right was in
themselves. Where all foreign jurisdiction is withdrawn
from a people, their ecclesiastical as well as their civil right
is in themselves. When the king of England acknowledged
the independence and sovereignty of these United States,
all ecclesiastical as well as civil jurisdiction was withdrawn,
and no other power ever claimed any jurisdiction over them.
In the organization of our civil government all religious

16
matters were left to the free exercise of the people, protect
ing them in their right of religious worship. Under such
circumstances, as a part of the free people, the Methodists
exercised their lawful right, and organized the Methodist
Episcopal Church, in the name and under the protection of
Almighty God ; and adopted such form of government and
discipline as to them appeared consistent with the New
Testament, and best calculated to promote their interest and
prosperity. Before and during the Revolution they had acted as sons
in the Gospel, under the direction and advice of Rev. John
Wesley, and had no immediate connexion with any of the
Churches in America, and it was natural and proper for them
to ask his advice and assistance, which they had a perfect
right to do. When separated from the mother country, '
they found it necessary to provide for themselves, and the
flock of Christ that had been gathered by their instrumen
tality here in the wilderness, and to establish a Church, with
the right of administering the holy sacraments of the New
Testament. Having-received Mr. Wesley's advice, they came
together in a body, and, after solemn prayer and deliberation,
they organized themselves into an independent Church.
Preferring the episcopal mode of government, and believing it
to be consistent with the apostolic plan, they, by unanimous
vote, adopted it, and styled themselves the Methodist Epis
copal Church, and proceeded to elect their superintendents
or bishops. Dr. Thomas Coke and Francis Asbury were
duly elected. Mr. Asbury, not being in orders, was first
ordained deacon and presbyter, and then, according to the
episcopal forms of consecration, ordained bishop by Dr.
Coke, assisted by Philip Otterbine and others, under the
direction of the general body* And this we claim to be a
° Whatever Dr. Coke's views might have been of the commission given him
by Mr. Wesley, Mr. Asbury did not consent to his acting in the premises, or
exercising any jurisdiction, until the whole body of travelling preachers could

17
truly apostolic ordination; nor could the pope, with his
cardinals, and all the prelates of England, if they had been
present, have added anything to make it more apostolic.
Indeed, the hierarchies of Papists and Protestants in
Europe were so blended with the civil and secular govern
ments, that it was neither proper nor consistent with the
independent principles of American freemen to receive
orders from their hands. If we submitted to be ordained
by them, we must also be governed by them, which would
be inconsistent with our allegiance to the constitution of
the American republic. Our fathers, therefore, followed the
exhortation of Mr. Wesley, and stood fast in the liberty
wherewith God had so marvellously made them free.
Being the first episcopal Church ever organized under a
pure republican government, where Church and state were
fully and publicly divorced, they could not yield to claims of
superiority, nor admit any ecclesiastical prerogatives from the
existing denominations in this country.
With these views and feelings the Methodist preachers
came into New-England as labourers in the common vineyard
of the Lord ; and their entrance among us was in the true
spirit of Christian ministers, and the great Head of the
Church was with them, and gave testimony to the word
of his grace. And I will here say, with the apostolic
be called together in General Conference, and the whole matter of organization
submitted to their action. And Dr. Coke's right of jurisdiction in the Methodist
Episcopal Church was not derived from Mr. Wesley's appointment, but from his
election as general superintendent by the suffrage of the General Conference. And
his authority to ordain Mr. Asbury was from the unanimous vote of the Confer
ence, and not merely from the imposition of Mr. Wesley's hands. Rev. Philip
Otterbine, senior minister of the German Lutheran Church, in Maryland, and
Martin Boehm, a leading minister of the German Menonists, were invited to
assist in the ordination of Mr. Asbury. They had no other connexion with the
Methodists than their personal friendship for Mr. Asbury, and Christian kind
ness for the Methodist preachers and societies. They were pious, evangelical
ministers, whose labours had been owned and blest by the great .Head of the
Church. But their action in the case was a matter of Christian courtesy —
they neither possessed nor claimed any jurisdiction in the Methodist Episcopal
Church. 3

18
Asbury,* "We know that episcopacy is of God, and
we know that our episcopacy is truly apostolic." We
have nothing to do with historical pretensions or traditional
dogmas of the fabled succession. Our right is in the great
Head of the Church, our commission is by the gift of the
Holy Ghost, and our proof is the work which God hath
wrought by our ministry. To apologize for our episcopacy
by placing it on the succession of presbyterial ordination,
and invest our bishops with merely a distinct office and not
an order, can do very little service to the cause, or honour to
our Church.f If not an order, why use the solemn form of
consecration ? and why did our fathers give to themselves
the appellation of an Episcopal Church ? Questions, these,
which those who seek thus to apologize for what needs no
apology will find it very difficult to answer. Alas ! how
hard it is for even freemen to throw off the fetters of
foreign and antiquated dogmas, of hereditary rights, and of
lineal succession and prerogative.
The sentiments we here advance give no countenance
to schism, or insubordination to the constituted authority.
Let it first be known that jurisdiction has ceased before
an original right is claimed. The rights of a community,
whether of Church or state, are conventional rights; and
no individual, or number of individuals, has a right to
resist the constituted authority ; and no number of indivi
duals in the Methodist Episcopal Church can claim a right
to resist her episcopal jurisdiction — not even the General
Conference can do away episcopacy.
I have said thus much of the organization and constitu
tion of the Methodist Episcopal Church, to show that our
fathers at least honestly believed they were authorized by

° See Mr.. Asbury's posthumous address, which was read in the General Con
ference of 1816.
t [It is known, of crmrse, that a diversity of sentiment on this point prevails
among our ministry. — F.]

19
God and man to preach the Gospel and administer the holy
sacraments in any part of our country, and wherever the
providence of God should call them. And as they made
no exclusive claims, they could not yield to the exclusive
demands of others, whether of parish rights or of prelatical
orders* With these views of independent rights, and differing
from the existing Churches essentially and honestly in their
opinion of Scripture doctrine and discipline, they felt them
selves called to go forth in the spirit of meekness and in the
fear of God to preach and defend their honest convictions of
truth, and build up the Church of Christ, on what they
conscientiously believed the apostolic plan of administration
of doctrine and discipline — feeding and taking the over
sight of the flock of Christ as his servants, and for his
sake. We will now show what has been their success, and the
beneficial results of Methodism.
The success of Methodism will appear to very good
advantage by comparing the number of stations, preachers,
and members of 1800 with the returns of 1850, within the
same geographical limits as contained in the New- York and
New-England Conferences at the beginning of the present
century, which is easily done, as they include all the country
east of the Hudson River.

° The right and authority of the Christian ministry are constituted both by
Divine appointment and ecclesiastical jurisdiction. The ecclesiastical jurisdic
tion is vested in the body of the Church, and committed to human hands, and
therefore may be limited by circumstances, both in extent and duration. The
Divine appointment is by the inspiration of the Holy Spirit, by which an
individual is called to the ministry, or, as our Church expresses it, is moved by
the Holy Ghost to take the office of the ministry. For the orderly government
and well-being of the Church, the ecclesiastical jurisdiction extends to the right
to judge of the call and qualifications of persons professing to be so moved by
the Holy Ghost, and to confer authority by the imposition of hands to exercise
the office and administer the holy sacraments in the Church. But the Divine
right can no more be conferred by human hands, than Simon Magus could pur
chase the gift of the Holy Ghost with money*

20

The table stands thus : —

1800.

1850.

Increase.

Stations, ... 43

865

822

Preachers, ... 61

1,024

963

Members,* . . 9,871

108,302

98,431

But the success is not to be estimated by the mere
numerical strength, as now exhibited, much less by viewing
it as the success of party, or proselyting measures. The
single object of their labours has been to turn sinners from
darkness to light, from the idolatrous love of the world to
the worship of the true God. Here are more than 100,000
redeemed souls gathered into Church-fellowship, professing
faith in Christ, and whose piety, zeal, godly lives, and
Christian benevolence, are known and read of all men, " who
themselves show of us what manner of entering in unto you
we had." But, besides the living members of the Church
militant, we should take into the account the thousands that
have died in the faith within the last fifty years, who have
been brought to the knowledge of God and of sin forgiven
through the instrumentality of Methodist preaching.
Nor is this all. We may take into consideration the
multitudes that have been awakened and converted by their
ministry, and who have joined other denominations ; together
with the influence which Methodism has had on nearly all
the American Churches, exciting them to a more active zeal,
and diffusing a more ardent piety among the different deno
minations of the evangelic Churches in the land
Compare the present state of these Churches with what
° The whole number of members in the United States, by returns on
the minutes for 1800, was  63,958
Do. for 1850— Methodist Episcopal Church, . . . 689,682 ) , .„ . „.9
" " Methodist Episcopal Church, South, . 504,530)
The whole number of preachers in the United States in 1800, was . 287
in 1850— M.E. Church, . .3,717)
M.E. Church, South, 1,638 J '
Giving an increase of members, in fifty y«ars, of ....... 1,130,254
And of preachers in the same time  6,028

21
it was fifty years ago. They themselves will acknow
ledge that there is more spiritual enjoyment, and that there
are much clearer views of experimental religion among them,
than formerly. It is no discredit to them, nor to us, that
they have learned of us more effectual means of awakening a
religious interest in their congregations, and of promoting the
tone of piety in their Churches. We do not mean to say
that they were so destitute of means of improvement among
themselves that they must necessarily have remained as
they were — but we do say that, under God, Methodism has
been the means of arousing their energies, and of diffusing
light and spirituality through all these lands.
The beneficial results of Methodism are not confined to the
numbers that have been awakened and converted to God
through their instrumentality, nor to the higher state of
Scriptural piety among the Churches ; but we may include
the grand system of benevolent institutions which has
been called, into action by the zeal and enterprise of their
labours, and their example in spreading the Gospel among
the poor and destitute. Many of those institutions had
their origin among the Methodists, and others were first
suggested to the minds of the benevolent by seeing the
fruits of Methodism. For, if a few men, without worldly
means or worldly influence, could, by united and persevering
effort, effect so much in the midst of strong prejudice, and
frequently against open opposition, what cannot the united
energy of Christian and benevolent efforts accomplish for
the destitute at home and for the heathen abroad ?
Ao-ain : Methodist preachers understood their commission
to go into all the world, and preach the Gospel to every
creature, and that the poor should have the Gospel preached
unto them ; therefore they were not ashamed to preach to
the poor, or to be found visiting their humble dwellings,
associating with them, and instructing them with tender
ness in things pertaining to the kingdom of God, and with

22
such familiarity as gained their confidence, and led them
more readily to receive the word.
While Methodism was a term of reproach, it was natural
to expect that those who had the least to hope from the
world, and the least of honour or fame to lose, would be the
most ready to yield to their convictions of truth, and receive
the doctrine. Hence, a large portion of the first Methodists
were of the poorer class of the community, who, with their
households, were brought under the influence of religious
training; and these, by the prudent deportment of the
itinerants in the families, and the social means of grace
among the Methodists — such as class-meetings, prayer-meet
ings, and love-feasts^grew in grace and in knowledge.
Especially by means of our quarterly .meetings, which
brought, together the scattered societies of large circuits,
who met in common brotherhood, all the different grades
of members, whether richer or poorer, well-informed or
illiterate, the polished or the rough, mingled in the pure
worship of God ; and the holy, purifying influence of the
Gospel of Christ, not only kindled a genial sympathy and
Christian friendship, but had a powerful influence to elevate
the mind and refine the heart. By these means many of
the most obscure and uncultivated families, were made
acquainted with better society, and greatly improved in
their persons, habits, and manners. This was especially
true of the younger portions of the community. So
great has been the social benefit of Methodism, that we
have no hesitation in saying, that it has done more for the
elevation and refinement of the general mass of society, than
any other instrumentality that has ever been brought to
bear upon them. While the mental and moral character of
the poor has been benefitted, Methodism has taught fru
gality and industry, which have equally improved their
temporal circumstances, and some have arisen to wealth
and power.

23
As they have increased in numbers, wealth, and influence,
they have felt the importance, and directed their efforts to
promote education. Their attention has been given not
only to common schools, but they have established flourish
ing academies for the higher and ornamental branches,
with a university that will compare with' any of the lite
rary institutions of our country.* These, with the number
of Church edifices and parsonages which have been erected
in this section of country, within the last fifty years, are a
public demonstration that the labours of Methodist preach
ers have not been in vain. But their appropriate work
has been the revival of pure religion, to raise up a spirit
ual, holy people, and to diffuse pure evangelical doctrines ;
in short, to save men from sin in this life, and from damna
tion hereafter.
And here we appeal to the candid public whether we have
not, to a very great extent, accomplished this important
object, — whether the Methodist Church has not held a
pre-eminent position, not only for zeal and activity, but
for solid piety and Scriptural morality. The exemplary
lives of thousands, and the triumphant deaths of the de
parted, will bear us witness. It is a matter of rejoicing that
we can say, as one has lately said, " Our people die well."
To fail in this would be to fail in every thing. The num
bers, wealth, respectability, and influence of a Church or
people will be of little benefit to the world, if the power
of godliness be wanting ; and it has been the vital energies
of a true spiritual Christianity that have given influence to
the Methodist Episcopal Church, and crowned her labours
with success.
The sacrifices which the early Methodist preachers were
called to make, the extent of their rides, the severity of
f0 Of the Board of Trustees of the Wesleyan University, at Middletown, Conn.,
to which reference is here made, the venerable author has been president from
the beginning. — F.]

24
their labours, — preaching almost every day, and meeting the
classes, and other pastoral duties, — the privations and
hardships they endured, and the inward conflicts and trials
they often experienced, the world will never know until the
great day of accounts shall reveal them. In all these things I
had my full share, for the first eight years of my itinerant
life, — travelling in newly-settled countries, forming new
circuits, and preaching the Gospel of Christ with much con
tention, for our doctrines were violently opposed. These
we considered the necessary circumstances of our labour;
the object was to preach Christ, warning every man, and
teaching every man in all wisdom, that we might present
every man perfect in Christ Jesus.
We never supposed that Methodism, or itinerancy, con
sisted in having large circuits, and travelling a certain num
ber of miles. It was only the necessity of the case ; the
whole country was to be explored, the societies were small
and far between, the labourers were few, and we could only
draw the^great outlines of our field, praying the Lord of
the harvest to send forth labourers, by whose help we hoped,
in good time, to fill up and cultivate every part and parcel
of the same.
Our hopes have not been disappointed. Societies have
become large and strong, have furnished themselves with
houses for public worship, and require regular Sabbath ser
vices, and an amount of pastoral duty that demands the
time and labour of a preacher. It is of as much importance
that these gardens should be well cultivated, as that the
large fields should be explored, and the fallow ground
broken up.
We do not envy those who come after us to enjoy these
gardens of the Lord, — as well might a father disinherit his
children, for fear they should actually possess that which
he had spent his whole life to lay up for them. We would
only say to them, See that ye do the work of the' Lord

25
faithfully ; and remember, " Whatsoever a man soweth, that
shall he also reap."
The weapons of our warfare have not been carnal, but
mighty through God to the pulling down of strong-holds.
It has been by preaching in the Spirit, praying in the Spirit,
and living in the Spirit, that the great work has been accom
plished, — and it is by the same Spirit the Church must be
sustained. Let those who talk of and desire to see old-
fashioned Methodism, be careful that they do not mistake
the shadow for the substance, the circumstances of early
Methodism for Methodism itself. It may differ materially
in its circumstances, and yet remain the same in essence, in
spirit, and effects. Circumstances necessitated many incon-
veniencies and sufferings not called for at present. We were
then compelled to preach in private houses, school-houses,
or barns, for we had no better places to occupy. But
because God owned and blessed his people in such places,
we are not to infer that it is wrong to build commo
dious churches, and provide conveniencies for His worship.
When the Israelites were passing through the wilderness
they worshipped in tabernacles ; but when settled in the
promised land, they built and worshipped in the splendid
temple. The true spirit of old-fashioned Methodism does not
depend on the places and circumstances of worship, but on
purity of devotion, and a deep, heart-felt communion with God.
The early Methodists were distinguished by their clear
views of Scripture doctrine and Christian experience ; while
their holy lives, and their conscientious self-denial of worldly
pleasures, made them a standing reproof to their giddy,
thoughtless, and fashionable neighbours. The same is as
essential to Methodism now as it was then. Whether we
worship in an obscure place, or in a commodious, spacious,
and tastefully-finished temple, the exhortation of the apostle
is equally applicable to all, at all times, in all places, and
under all circumstances : " Be not conformed to this
A

26
world, but ' be ye transformed by the renewing of your
minds ; that ye may prove what is that good, and acceptable,
and perfect will of God." The improvement of circum
stances, intellectual culture, and good taste, are no evidences
of positive decline in true piety ; nor are intelligence and
refinement of social habits a mark of apostasy from pure
religion. The general state of society in this country has greatly
improved within the present century, both in science and
the comforts of life ; and the Methodist people have not been
behind the age in their advancement in knowledge, wealth,
and even the elegancies of living. But, as far as my
acquaintance extends, I believe there is as great an amount
of intelligent piety remaining in our Church as in any other
body of Christians.
We rejoice to know that the spirit of revivals has not
passed away from us as a people, and that the great body
of our membership are steadfast in faith, ardent in their
attachments to the interest of the Church, and desirous of
high spiritual attainments for themselves, with enlarged
sympathies for the conversion of sinners, and for the hea
then world.
But that the Church is all that she should be, we dare
not say. For there are yet (as there always have been) too
much selfishness and love of the world, too many cold,
formal professors and lukewarm Christians, too much envy
ing and evil-speaking, and too little of that fervent charity
which is the bond of perfectness. Numerous, strong, and
respectable as the Church is, it is not beyond the danger
of apostasy and corruption. The fathers have fought a good
fight, and laboured hard to build the Church, and leave it
as a heritage to their sons, and the responsibility now rests
upon them to take care of and perfect the same.
The circumstance of ministerial labour is different now
from what it was in the formation of the Church.

27
The ministry can now say, " We are labourers together
with you," having a body of devoted laymen to assist them,
who are zealous in every good work ; but then they were
constrained to say, " We seek not yours, but you," for then-
work was to gather the flock of Christ into the fold, and
build the Church from the rough materials. But the doc
trine and spirit of the ministry must remain the same, and
the purity and spirituality of the Church depend upon the
character and labours of the ministry among them. A fear
ful responsibility, therefore, rests upon the present and
successive ministers to whom the interests of the Church
are committed.
Laxity in morals, and viciousness of life, may originate
with the laity; but error in doctrine, and corrupt disci
pline, have always originated with the ministry, and, I
believe, generally with that portion who aspire after distinc
tion, and occupy eminent stations in the Church. Men
who possess inventive genius, and are fond of critical specu
lations, are prone to substitute a vain philosophy in place
of the plain, practical doctrines of the New Testament, and
instead of the sincere milk of word, to feed the flock of
Christ with hypothetical and metaphysical science, until they
involve themselves and their hearers in the mists of dark
ness and error.
My brethren in the ministry will permit me to speak
plainly. After labouring fifty years, with an honest pur
pose, however deficient in skill, to build up the Methodist
Episcopal Church, and promote her various interests and
institutions, I cannot but feel a deep concern for her future
prosperity and purity — for the doctrines and usages in which
she has been nurtured from the beginning.
The doctrines which the Methodist Episcopal Church
has held, in common with the great body of Protestant
Christian believers, will not easily be shaken, — such as the
unity of God — the personality and trinity of Father, Son,

28
and Holy Ghost in the unity of the Godhead — the essen
tial Divinity and humanity of our Saviour Jesus Christ, as
the only mediator between God and man, the one only
and all-sufficient sacrifice for sin — the inspiration and
Divine authority of the Holy Scriptures, as the only and
sufficient rule of faith and practice — the resurrection of the
dead, and eternal judgment. These all stand with our
common Christianity, which all evangelical Churches are
concerned to maintain.
The distinguishing doctrines of Methodism may be
summed up in the following : — The natural and entire cor
ruption of the human heart — the general and full atonement
by Christ — justification by faith alone— the all-pervading and
persuasive influence of the Holy Spirit working in man
during his probation, both to will and to do, which frees
him from moral necessity — the efficacy of Divine grace in
our adoption and regeneration — the witness of the Spirit,
giving a knowledge of our acceptance with God — entire
sanctification — and the possibility and danger of final apos
tasy. These doctrines have been insisted upon as the
prominent features of Methodism, and no one of them can
be abandoned without harm to the Church.
On some one, or all, of these points, and their necessary
connexion, we have been assailed, censured, and misrepre
sented from the first, and by almost all denominations of
Christians. The fathers have stood fast, and defended the
truth with success ; and if they have not annihilated the
sentiments of their opponents, they have produced such
modification in the manner of attack, as renders their efforts
comparatively harmless.
To maintain the distinguishing doctrines of Methodism,
the heart must be imbued with the same spirit, for they
are points of Christian experience, and essential to a holy
life ; and if the ministry come short, the whole Church will
suffer a decline. I most earnestly entreat my brethren to

29
" keep that which has been committed unto them ;" " to
take heed to themselves and to the doctrine — continue in
them ; for in doing this they shall both save themselves and
those that hear them."
The discipline of our Church must be preserved with all
purity, not only in its provisions, but in its administration.
And to do this, it must be kept in mind how it has been
formed, and the purpose for which it was formed. It was
adopted by plain, practical men, for the practical purpose of
spreading the Gospel, and watching over the flock of Christ ;
— to assist them in working out their salvation.
Philosophical speculation had no hand in its formation,
and if ever it is resorted to for improvement, it will only
mar its beauty, and weaken its force and adaptation to the
object. We do not mean that there must be no alteration ;
it has been altered in some of its provisions — but such
alterations have been made to meet the necessary wants of
the Church. And such wants will be plainly indicated to
observing practical men, who will have no need of specu
lative theory in politics and government, but simply to fol
low the openings of Providence, with an honest desire to
promote the best interests of the whole Church in her reli
gious, literary, and benevolent institutions.
Finally, my brethren, Methodism has won her way to
public confidence, by the purity of her doctrines, the
simplicity of her forms, the spirituality of her teachings,
and her unity of purpose— the glory of God and the sal
vation of men.
Her ministers have had but one work, and that work
has been to preach the Gospel, to save souls, and spread
Scriptural holiness over these lands. So long as they keep
themselves to this work, they will secure the confidence
and respect, not only of the Church, but the entire public.
But should we ever turn aside from this, and enter into
the vain jangling of political strife, and intermingle with

30
the exciting topics of party measures, or sectional disputes,
we shall lose our dignified position and usefulness, forfeit
the public confidence, bring death to our own souls, and
distract and ruin the Church. Above all things, my
brethren, study to keep the unity of the Spirit and Chris
tian fellowship among yourselves. Be courteous and kind
to each other, and to all men ; avoid all captious criticisms
and personal contentions; and so live and labour as to give
a wholesome example to the flock of Christ; and the God
©f peace be with you.

THE END.

YALE UNIVERSITY LIBRARY

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