is called the Old School Assembly in possession of the succession, and in the management of the seminaries. It may be remarked that this decision has given to that Assembly very little more than what was admitted to be their due by the opposite party; that is, in the terms of separation, agreed upon by the two parties in 1837, but which were not acted upon, it was admitted that the seminaries and funds, having, in fact, been founded and chiefly control of the Old School body; and these funds constitute almost the whole sum held in trust by the General Assembly. For the preceding account I am indebted to a very distinguished and excellent minister in one of the bodies into which the Presbyterian Church was divided in 1838. in 1837. Both parties had come to the conclusion that a separation was desirable; but though they agreed as to the terms of the separation, they could not agree as to the mode in which it should be effected. The General Assembly, therefore, resolved to put an end to the existing difficulties in another way. It first abolished the plan of union, above mentioned, formed in 1801; and then passed several acts, the purport and effect of which were to declare that no Congregational church should hereaf-sustained by them, should be under the ter be represented in any Presbyterian judicatory; and that no Presbytery or Synod, composed partly of Presbyterians and partly of Congregationalists, should hereafter be considered as a constituent portion of the Presbyterian Church. These acts were defended on the ground that they were nothing more than the legitimate exercise of the executive authority of the General Assembly, requiring that the constitution of the church should be conformed to by all its constituent parts. Had the synods and other judicatories affected by these acts seen fit to separate from the Congregationalists, with whom they had been united, and to organize themselves as purely Presbyterian bodies, the General Assembly would have been bound by its own acts to recognise them as constituent parts of the church. But those brethren having assembled in convention at Auburn, in the State of New-was the building up of a large number of York, unanimously resolved that they would consider the plan of union as still in force, its abrogation by the General Assembly to the contrary notwithstanding; and that they would not separate from their Congregational brethren. Accordingly, in 1838, the delegates from the Presbyteries included in these synods attended the General Assembly, and claimed their seats as members. As this was not immediately granted (though it was not refused), they rose, nominated a moderator and clerk, and being joined by those members who sympathized with them, they declared themselves the true General Assembly, and withdrew from the house. To one who takes no part in the question, and looks at it dispassionately, certain positions, I conceive, must appear manifestly just. In the first place, the compact between the General Assembly and the General Association of Connecticut in 1801, though made with the best intentions, was decidedly contrary to the constitution of the former body. It was a measure which can only be ascribed to the desire of its authors to accomplish a present apparent good, without taking sufficient time or pains to examine all its probable bearings. Its immediate result churches of a mixed character, and without that bench of ruling elders which is essential to the interior organization of a Presbyterian church. But granting this, and I do not see how it can well be denied, the measures consequent upon the dissolution of this "Plan of Union," by the Assembly of 1837, seem to have been abrupt. Time should have been allowed for the churches affected by it to adopt the Presbyterian polity in its whole extent, if they had a mind to do so, before having recourse to so severe a measure. ing every year, especially within the last half century. Look at the different races that from time to time have entered into the composition of the Presbyterian Church, A large proportion of its ministers, on the one hand, are either from Presbyterian churches in Scotland and Ireland, or are descended from Scotch and Irish Presbyterians, and these naturally feel much at It is obvious, in the second place, that the Presbyterian Church from the first, or nearly so, was composed of diverse eleA suit was immediately brought by them ments, which could not be easily assimbefore the Supreme Court of Pennsylva-ilated. This diversity had been increasnia, to decide which Assembly was to be regarded as the true one, or which had the right to appoint the professors, and administer the funds belonging to the theological seminaries under the care of "The General Assembly of the Presbyterian Church in the United States of America." The decision of the judge and jury was in their favour; but when the cause was taken before the court in bank, that is, be-tached to the Westminster Confession of fore the court with all the judges present, that decision was reversed, and the way left open for the New School Assembly to renew the suit if they should think proper. There the matter now rests, leaving what Faith, and to the catechisms and form of government with which they have been familiar from their childhood. Another large proportion of its ministers are, on the other hand, from New-England, where they received all their early impressions from the Congregational churches; so that, however much they may have respected the Presbyterian Church on entering it, and however that respect may have increased since, they cannot, from the nature of things, feel as much attachment to all the details of its doctrines and government as others who, if I may so speak, were born Presbyterians. Hence the latter have been more readily disposed to be satisfied with a general conformity with its doctrines and government. This led to a variation, if not in doctrines, at least in statements of doctrine, perfectly tolerable in Congregational churches, where extended creeds are unknown, and to less strictness in ecclesiastical administration; both of which were incompatible with the precision of a church whose standards are so full on every point, and with a discipline the rules of which are laid down with so much minuteness. moting the extension of the Messiah's kingdom at home and abroad. Faults, in short, there were on both sides, and, as happens so often in such cases, there was not a little of man, in a matter in which nothing should have been allowed to influence a single decision but a regard for the glory of God and the interests of his Church. But the division has taken place, and whatever of strife or agitation attended it is passing away. A better spirit is unquestionably prevailing, and these two powerful bodies are engaged in the only rivalry worthy of them-that of striving which shall do most for the cause of Christ throughout the world. In this each of them is now free to adopt the method it may think best. The Old School, as they are called, have their own boards of missions, domestic and foreign, of education and of publication. The New School combine their efforts with the Congregationalists of NewEngland, and some other and smaller denominations, in supporting the American Home Missionary Society, the American Board of Commissioners for Foreign Missions, and the American Education Society. Both zealously support the American Bible, Tract, and Seamen's Societies, and others of a like general kind. In the third place, the doctrinal difference lay more in philosophy than in anything else. It originated in the attempt, not at all improper in itself, to reply to the objections which the enemies of Calvinism have ever made to its distinctive features, so repugnant to the natural heart. In these explanations of certain points, views were expressed which were deemed to be at variance with the doctrines of man's depravity, of election, efficacious `In fact, the unwieldy bulk to which the grace, &c., as they had usually been held. Presbyterian Church had grown, as well Nor do I think it is to be denied that as the coexistence in it of two great elesome of these speculations were pushed ments, too dissimilar to admit of harmonitoo far, and expressed in a manner calcu- ous action, had long made it evident to lated to excite alarm. There was, in many that it must be divided; and the disome cases, a needless departure from the vision that has taken place is about as forusual theological phraseology, and this ex-tunate a one as well could have occurred. cited concern and suspicion, even when at Although it must be referred, in a considbottom there was no real diversity of doc-erable degree, to sectional, doctrinal, and trine. On the other hand, a proper dispo-economical questions, yet none of these sition was not always shown to estimate unessential shades of opinion, and even of doctrine, at their just value; and consequences, even when denied on one side, were too strenuously alleged on the other. Thus were differences in some cases magnified, until what was philosophical in the explanation of a doctrine, and did not change the doctrine itself, was thought subversive of it, and fraught, of course, with imminent danger to the cause of truth. have in all cases determined the present In the fourth place, as to the mode of conducting the benevolent undertakings of the church, whether by boards appointed by the General Assembly or through voluntary societies (and this, after all, was the question that helped most to produce the division), it seems clear to me that the brethren and churches that preferred the former of these methods ought at once to have been allowed that preference, The relative proportions of the two bodand that it was a mistake to shut them up ies will appear from the following stateto the support of what they did not think ment. In May last (1843), the Old School the safest or most scriptural modes of pro- | had under its care, cially as New-England will act on the Middle, the Southern, and still more, on the Northwestern States, chiefly through them. In conclusion, let me add, that the General Assembly of the New School, in its session in May, 1840, proposed to the presbyteries under its care certain important changes in its constitution, which have since been adopted. One is, that the General Assembly shall be held triennially instead of annually. Another is, that all appeals from the decisions of a Church Session shall not, in the case of lay-members, be carried beyond the Presbytery, or in the case of ministers, beyond the Synod. By these modifications they have made the business of their General Assembly much more simple and easy, and given more time to that body to deliberate on measures for the promotion of the best interests of the Church. CHAPTER VI. THE METHODIST EPISCOPAL CHURCH. Regarding them as one whole, it were THIS large and influential body holds the difficult to find in any part of Christendom doctrinal opinions of the Wesleyan Metha branch of the kingdom of Christ better odists of England, and its ecclesiastical educated, or more distinguished for gen- economy is, in all important points, ideneral learning, zeal, enterprise, liberality, tical with theirs. It took its rise in 1766, and soundness in all essential doctrine. when a Mr. Philip Embury, who had been Their ministers present a body of 2672 a local preacher in some of Mr. Wesley's men, almost without exception liberally societies in the north of Ireland, and had educated, who, after all their debates, and come over to America with a few other final separation into two, are more thor- pious persons of the same connexion, beoughly sound Calvinists in point of doc-gan to hold meetings for exhortation and trine than any equally numerous ministry to be found in any other country. prayer in his own house at New-York. A considerable society was gradually formed in that city, which at that time, it would appear, could reckon on but a small number, comparatively, of living and zealous Christians among its inhabitants. In a few months it was found necessary to fit up a large hired room as a place of worship, and the congregation was farther augmented by the preaching of a Captain Webb of the British army, who, having been converted under the preaching of Mr. Wesley in England, and being now stationed at Albany, paid frequent visits to the little flock at New-York. The question is often asked, Whether they will ever unite again? That is by no means improbable; but whether they do or not seems to me of little consequence. In their separate state they will accomplish more than if united. There will soon be the most perfect intercourse between their churches and pastors. The energies of both find free and ample scope, which was never the case before with either, but particularly with the Old School, who never felt at ease, or assured of the future. The New School will probably ally themselves more closely than ever with the ConIt was not long, however, before similar gregationalists, and maintaining a some- meetings began to be held in several plawhat less rigid economy than the Old ces on Long Island, in Philadelphia, and School, in regard to the organization of at other points. In 1768 a large place of churches in regions abounding with New-worship was erected in New-York, being England Congregational emigrants, they the first Methodist church ever built in cannot but increase rapidly, the more espe- the United States. Next year, Mr. Wesley being requested to send over two of his preachers, Messrs. Richard Boardman and Joseph Pillmore came to New-York, and about the same time, Mr. Robert Strawbridge, another local preacher from Ireland, came over and settled in Frederick county, Maryland, where he held meetings at his own house, and at those of other * In the above statistical view the foreign mis sionaries belonging to this body are included. If we would give the exact number of Synods, Presbyter ies, &c., of this Church in the United States, we must subtract these. There would then remain 18 Synods, 102 Presbyteries, 2088 churches, and 1409 ministers. † That is, students of theology who have not yet been licensed to preach. pious persons in the neighbourhood. This extension of the Methodists into the South was farther promoted by a visit from Mr. Pillmore into Virginia and North Carolina. Pressing representations of the need of help having been made to Mr. Wesley, Mr. Francis Asbury and Mr. Richard Wright were sent over from England in 1771, and under the labours, particularly of the former, the work went on increasing, year after year, until the commencement of the Revolution. That event greatly retarded the progress of Methodism in some places, not only by the ever untowardly influence of present war on such undertakings, but also by the suspicions attached by the revolutionists to Mr. Asbury, and several of his fellow-preachers, as being native Englishmen, who had been too short a period in the country to have its interests truly at heart. baptizing and administering the Lord's Supper. On the arrival of these delegates, a conference of the preachers was immediately convened at Baltimore. It was opened on the 25th of December, 1784, and was attended by sixty out of the eighty preachers then in the country. One of its first acts was the unanimous election of Dr. Coke and Mr. Asbury as superintendents, thereby confirming Mr. Wesley's appointment. Dr. Coke and the other two presbyters then ordained Mr. Asbury, first a deacon, next a presbyter, and, finally, a superintendent. Thereupon the two superintendents, or bishops, as they soon began to be called, and as their successors are styled to this day, ordained twelve of the preachers then present to the office of presbyters or elders. Thus was the Methodist Episcopal Church in the United States organized sixty years ago. From that epoch they formed a new and independent religious denomination, which was soon vastly to outnumber that from which they had sprung. At that "their day of small things," their ministers and lay preachers, including Dr. Coke and his co-delegates from England, amounted to eightysix, and the members, in all, to 14,986. But small as was this beginning, great and glorious has been their increase since. At length, with peace came independence, and thus, greatly to the encouragement of Mr. Asbury and his fellow-labourers, a wide and effectual door for the preaching of the Gospel was opened to them. Hitherto this attempt to revive true godliness had been confined entirely to laymen of the Episcopal Church, and with it their efforts are more connected than with any other, inasmuch as none of them had at first any intention of separating from its communion. But worthy The proceedings of that conference were ministers of that church being hard to be highly important. Twenty-five articles found in some places, while none were to were adopted as the Confession of Faith be had at all in others, both before the for the infant church. We will give first Revolution broke out and during its prog- the titles of the whole, and then a few of ress, Mr. Wesley was urged to send over them at large. The titles are as follows: ordained ministers, who might administer Of faith in the Holy Trinity; of the Word, the ordinances to his followers. To this or Son of God, who was made very man ; he was greatly opposed at first, but when of the resurrection of Christ; of the Holy the Revolution was over, considering that, Ghost; of the sufficiency of the Holy Scripfrom the change of circumstances, he might tures for salvation; of the Old Testament; now lawfully do what he had refused do- of original sin; of free-will; of the justificaing while the colonies were under the gov- tion of man; of good works; of works of ernment of England, he sent over, as su- supererogation; of sin after justification; perintendent of the Methodist churches in of the Church; of purgatory; of speaking America, the Rev. Dr. Coke, a presbyter in the congregation in such a tongue as the of regular standing in the Established people understand; of the sacraments; of Church of England. He was accompa- Baptism; of the Lord's Supper; of both nied by Mr. Richard Whatcoat and Mr. kinds;* of the one oblation of Christ, finThomas Vasey, whom Mr. Wesley, assist- ished upon the cross; of the marriage of ed by Dr. Coke and the Rev. Mr. Creigh- ministers; of the rites and ceremonies of ton, had ordained presbyters or priests, the churches; of the rulers of the United just before the sailing of the three from States of America; of Christian men's Bristol in September, 1784. These breth-goods; of a Christian man's oath. ren were the bearers of a letter from Mr. On almost all these subjects the artiWesley to the Methodist preachers and societies in America, stating his reasons for considering himself now at liberty to accede to their requests, and informing them that he had appointed Dr. Coke and Mr. Asbury to be joint superintendents of all the societies in that country founded upon his rules, and Messrs. Whatcoat and Vasey to act as elders among them, by cles express doctrines held by every enlightened Protestant. In fact, they are a selection from the Thirty-nine Articles of the Church of England, with some verbal changes, and the omission of some words and parts of sentences. The seventeenth article of the Church of Eng* Or elements-bread and wine-both to be ad ministered to the people. land (on predestination and election) is, of | instantaneous? It is both the one and the course, omitted, the doctrine therein taught other. 'But should we, in preaching, innot being held by the Methodist Episcopal sist both on one and the other? Certainly Church in America. Nor do we find that we should insist on the gradual change; of the certain perseverance of saints, for and that earnestly and continually. And neither do they hold this. But on all the are there not reasons why we should insist great doctrines essential to salvation, no- on the instantaneous change? If there be thing can be more clear, or more consist- such a blessed change before death, should ent with the Word of God, than the sense we not encourage all believers to expect of these articles. For instance, on origi- it? And the rather, because constant exnal sin-what more Scriptural than the perience shows, the more earnestly they seventh article, which says, " Original sin expect this, the more swiftly and steadily standeth not in following of Adam (as the does the gradual work of God go on in Pelagians do vainly talk), but it is the cor- their souls; the more careful are they to ruption of the nature of every man; that grow in grace; the more zealous of good is, naturally engendered of the offspring of works; and the more punctual in their atAdam, whereby man is very far gone from tendance on all the ordinances of God original righteousness, and of his own na- (whereas just the contrary effects are obture inclined to evil, and that continually." served whenever this expectation ceases). On the subject of free-will, it is said, They are saved by hope-by this hope "That the condition of man after the fall of a total change, with a gradually-increasof Adam is such, that he cannot turn and ing salvation. Destroy this hope, and that prepare himself by his own natural strength salvation stands still, or, rather, decreases and works to faith, and calling upon God; daily. Therefore, whoever will advance whereupon we have no power to do good the gradual change in believers, should works, pleasant and acceptable to God, strongly insist on the instantaneous." without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will." So in respect to justification by faith, good works, works of supererogation, the sacraments, and other subjects, the same doctrines are held as by the Reformers of blessed memory. For a more thorough acquaintance with the doctrines of the Methodist Episcopal Church, I may refer to Mr. Wesley's four volumes of Sermons, and his Notes on the New Testament, where all the peculiar views of that body are fully exhibited, and which may be regarded as its real Confession of Faith. Its Discipline comprehends the "Articles of Religion," the "General Rules" relating to practice, the "System of Government," and the "Formularies," all of which, except the Articles of Religion, may, under certain circumstances and restrictions, be modified and enlarged from time to time by various enactments of the General Conference. We shall at clear and succinct statements of the Rev. Dr. Bangs, in his "History of the Methodist Episcopal Church in the United States,"* a work to which, in preparing this chapter, we have been greatly indebted on other points. We begin with the "societies" and "classes," which are the primary bodies of believers in this extensive, well-adjusted, and most efficient ecclesiastical system. Besides these twenty-five articles, the General Conference have adopted a system of polity* in thirty-five sections, which treat of the entire economy of their church, the manner of life becoming its ministers and private members, the proper style of preaching, &c. In giving directions as to the manner of treating the doctrine of per-tempt a summary of it from the very fection, the twenty-second section runs as follows: "Let us strongly and explicitly exhort all believers to go on to perfection. That we may all speak the same thing, we ask, once for all, Shall we defend this perfection, or give it up? We all agree to defend it, meaning thereby (as we did from the beginning), salvation from all sin by the love of God and man filling the heart. The Papists say, 'This cannot be attained till we have been refined by the fire of purgatory.' Some professors say, 'Nay, it will be attained as soon as the soul and body part. Others say, 'It may be attained before we die; a moment after is too late.' Is it not so? We are all agreed we may be saved from all sin, properly so called, before death, i. e., sinful tempers; but we cannot always speak, or think, or act aright, as dwelling in houses of clay. The substance, then, is settled; but as to the circumstances, is the change gradual or 1. In the first place, there is what is called the society, which includes all the members of the church residing in any particular place, or connected with it. 2. Every society comprises one or more classes, each consisting of from twelve to Rev. Nathan Bangs, D.D,, brings the history of the * Vol. i., p. 245-250. This work, in 4 vols., by the Methodist Church down to the close of the General Conference held in 1840. It is an invaluable work, written in a truly calm and Christian spirit, and displays a sincere desire to present every subject which it treats in an impartial manner. It contains a com* These rules, originally drawn up by Mr. Wes-plete history of the Methodist Church in America ley, were considerably modified in America. from the first. |