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32X

METHODISM

VERSUS

" WHY I AM A METHODIST "

ANSWERED,

BY A LAYMAN OF THE DIOCESE OF ONTARIO, CANADA.

" Hkr l-'orsDATioNS AKK Upox TiiK HoiA' Hii.f.s." -''s. Ixxxvii.

1886.

^ *N^ -^ -V. "S. "S^"^->

PEMBROKE

STEREOTYPED AND PRINTED AT THE " STANDARD OFFICE

iijH|

♦

PREFACE.

♦

Tho extoasivo circnl.ition iu tliis cnunty, imlood t!iro',i<j'lu)ut the
province, of a snnill pnl)li(Mtion entitled "•WliyTaina ^lotlicdist," con-
taininjj: a rlefem-e of the rci'losiastical positidn claiiiicd hy the iNIothodist
society, and unwarranted statements r(><:ardin'j; the ("hurch of Enj^dand,
in Inced ;ine to prenan^ tlie f()]lo\vin<r letters, Thev were add-essed to
the l'eiiil)roke "Stanthird," a papei liavin^j: a wide circulation in a county
wheni Methodism is stron;,^ and aj-'^'ressive.

TiivTre was no intention of reprintin;j; tlieso letters in pamphlet form
Avhile heinjr pnhlislied, hut s several clerjrymen luive asked for tlicir
repuhlication, their appeaiance in the present form is a response to such
request. Witli the exception of a few additional quotations from AVesley'a
^vo^ks, they now appear as ori;^inally puhlished.

A perusal of the Methodist Jpuhlication must convince the mildest
Churt'hman and every cnuliiJ INIotliodist reader, of the i)r()Vocation there
was to reply in no uncertain manner to an attack which can he character-
ized as nothing: le.ss than dislionest. Thoucli I luive spoken out fearle.ssly
yet I trust temperately, endeavouring, at the same time hoth to hold and
to speak " the truth in love."

It was intimated in my circular that the He v. Rural Dean Neshitt
would write an introluction to tliis pamplilet. I should have heen
pleased to have had such a statement as he; is so etninently qualified to
write prefixed to uhese jKUies. Ihit as the; oi>inion of several (dercry, in-
clndinj? the Rural Dean himself, was averse to any chrical hand appear-
ing, I yield to their judgment.

For much in the followin;.r pages, m hum to originality is made.
During their preparation, T availed myself of su(di aids as fell in my way,
sometimes presenting the arguments of others in their same dresg,
oftener condensing, expauiling, or otherwise chans-ing their verlnil cos-
tume. Besides these letters were written amiil the cares of a family —
for a time aiilicted with sickness; an 1 tlu! minagement of the head
office of a large mercantile house, exacting much tim ; and labour, so that
they are not as full and com[)letc as I could wish. Such as this humble
work is, however, it is su])nx:tl.ed t:) tiie i)ublic with the earnest prayer

j??o?«l

rPvEFACE.

that it may be to the advancement of God's glory, and the good of His
Church — the earthly Home of the Holy Ghost.

TlIK AUTIIOIt.

County of Ivonfrew, Ont., Advent 1SS5.

P. S.— The quotations from John Wesley's works in the following
pages are taken from the "Third American coniplete and standard
edition, from the latest London edition, witli the last corrections of th'3
autlior. I?y John Emory. New York, Nov. 7, IS.Sl."

<^l

WHY I AM A METHODIST."

<^f

LETTER NO. 1. ^

Dkau Sill,— As already intimated, I hi':^ tn inako somo observations
on the tract entitled as above, and that no iujustit'e may bo done to
" Methodist," he shall always spt ak for himselt in his own words. From
this out then tiiese notes will take the fi rin of a dialogue between hiia
and his eonnuei tat(;r. In^answer to " lV):s.'o;'alian's" (luestion why ho
iiad left the Church of Kn^land, says :

" Methodist"—'' I was brought up in tlie ("hurch ()f En«,dand, aiid at-
tended its services from childhood to manhood. I joined in the Ibrmal
prayers that were read, and heard urosy and pointless sermons preatdied
every Sunday." •

Comment— I take it tliat, in your refereui'o to "f( rmal prayers," yoi;r
sneer is aimed, not at the f-pirit in wiiich you and others may iiave
"joined" in them, but at " prayers out of a l^ook"— at the litiiryy. To
show how "pointless" is your renuiik I nave only to remind you that
many of the hymns sung by -Methodises theuiseives are in fact " prayers
out of a book.'" Take one example :

" Uock of Agc3, cleft t'or im,

Lot inc liido myself in riicj." •'

*' Jesua, Saviour of my sou!,
Let aio to Tliy bosom Uy."

What are these but "printed prayers'," prayers in vers^. and set to music
and sung. Are not "prayers out of a hook" (see Book of Discipline,
1878), used in "the ministration of baptism'.''" When "renewing the
Covenant?" at the " Solemuizalion of Matrimony ?" Un such occasions
is not the service of the Church of England used ■.■• at the " laying of a cor-
ner stone?" at the "dedication of a church?'' and ut your "ordinations?"
But will you say in all these instances they are any the less " from the
heart?" Of course not. Indeed, is not "extemporaneous" prayer
"formal?" Must it not be to the hearers a fun a of praijcrt Did you
ever hear Wesley's opinion ')f these " formal prayers " which you would
belittle? Here's what lie said of th^m in 1764— .seven years before he
died: "I believe there is no litur^'-y in the world, either in ancient or
modern language, which breathes more of a soUd, scriptural, rational
tone than the common prayers of the Church of England.— Works vii.,
580.

Hejrr also the opinion of goo 1 old Dr. Adam Clarke,
said: " 1 revereuctj Ihg iitur^y aoxt Iv tue iiible,"

In 1820 he

" WHY I A^I A METirODIST."

This appears to be ii fittinjr place to produce a few recent testimonials
to the Prayer Book— tlioso "lornuil pruyor.s." Listen to the noble words
of that eminent Presbyterian prolcsisor in the Thec)loj:ical Seminary at
Auburn, X.Y.; Kov. Dr. llopkina. He says : " That there is anything in
the use of a book of prayer essentially unlavf)rahle to spirituality in wor-
ehip is a mere prejudLe growing; out of a want of oxoorioiice. (Jhristiau
people who use a book do not find it so. Tlio nuniner of Presi^yteriau
ministers who ojienly advocate the uso of some funn of prayer is lari;e, and
the number of those who hoiie and anxiously wait for it much larger.
It is by no means uncommon for Presbyterian ministers to use the Epis-
copal marriage service from pref-jrcnce." Hear also the testimony of the
Sev. E. C. Abbott, pastor of the " First Christian" Cliurch, Albany. An
American paper reports him assaying in a ret^ent sermon on "What I
admire in the Protestant JCpiscopal Ciiurcli," this: "1 admire the Episco-
pal Church for her book of eommon [»r.iyer, and tiie dignity and l)e;uity
of lier public services. There is no liturgy in the Englisli language that
would compare witli it. In its lessons, gospels, psalms, ctad'essions, col-
lects, it is rich and venerable, and stanils next to tlie Bible itself In
lion-Episcopal churches the services are too l)arren of Worship." I don't
wish to weary, but ^ust listen to one more. The Rev. T. K. Beecher
(Congregational), of Elmira, N.Y., said in a recent letter; "The Episcopal
Church offers for our use the nuiSt venerable liturgy in the Englisli
tongue. No religious form-book can stand a monient in comparison with
the prayer book of the E. C. in the two-fold (juality of richness and age.
The pious multitude that frequent her courts are drawn tliither mostly
by love of the prayers and praises, tlu; litanies au'l lessons ('f the prayer
book, and brethern of every name, I certity you that you rarely hear in
any church a prayer spoken in English that is not indebted to the prayer
book for some of its choicest periods; and further, I doubt whether lifo
lias in store for any of you an uplift so hi<jli, or downfall so deep, but that
you can find comfort for the soul and fitting words for your lips among
the treasures of this Book of Common i rayer."

Such testimony may be unpalatable to some as straws show how the
wind is blowing. Ah! sir, it is only in conijiaratively recent times that
denominations have arisen which have discariled the use ..f a jirayer
book. But their best nien have regrettetl it. Their best men regret it
Still. The authority for a liturgy is God, Holy Scripture and the custom
ot the church, under the old and new dis[)ensations.

A passing remark only as to the "prosy and pointless" sermons.
Well, I am free to admit we have some "prosy" and perhaps "i)ointless"
preachers, and that some should be found among a body of clergy num-
bering upwards of 30,U00 is not a matter of much surprise. But is it only
in the Church that such preachers are to be found? O no! The various
religious bodies tliat surround her have tlieir " prosy and pointless" ones
too. I am satisfied tliat to-day the clergy are fully abreast with the
preachers of any one of tlie denominations, and, as (eaclun^, tliey are much
ahead. However, it may be that quite an imjjrovement in this respect
lias been made since you seceded, for the clergy arc improving in i)reach-
ing and teaching. It appears to me you luul very invalid grrunds for
leaving the Church in which you were bora and reared, without any
choice of your own, just as God was pleased to ordain for you. The ser-
mon is no doubt of great importance in the church's plan, but it is not
evnything. It is a meann to lead us to something further. Slie would have
her churches temples for the ?/'or.s///p of God rather tiian mere "j)reaclung
houses." And so the pulpit is not practically substituted for tlie altar;
each has its j^foper place in her system. The early Christians gathered

WHY I AM A METHODIST."

testimonials

noblo words
Seminary at

anything in
ality in wor-
i. Cliristiaii
I'roabyterian
' is lar^'e, and
iiui'h lari^er.
ISO tlio Epis-
niony of tlio
Vlbunv. An
on " \Vluit I
) tlio E|)isro-

uud beauty
.u^uaye that
fesaions, col-
e itself. In
hx" I don't

K, Boecber
;ie E])iscopal
the En^dish
)aris()n with
iss and ajre.
tber mostly
' tbo prayor
roly bear in
) tbe prayer
k bother life
ep, but tliat

lips among

ow bow tlie

times that

..f ii pruyer

in reijcret it

tlie custom

sermons,
"pointless"
•lergy num-
nt is it only
rhe various
itless" ones
5t with tbe
y are much
.bis respect
;; in jireach-
jrrrunds for
itbout any
I. Tbe ser-
ut it is not
.vould have
"preaching
• tlie altar;
IS gathered

to^'etbor on tbe "first <biv of the week," not merely to " bear a sermon,"
but for tbe "brcakinj; of bread." 'J'rue.asin Acts xx., St. I'aul "preached
tf) them," yet ihe pur|)(ise for which the asseml)ly came to;.'etlu'r \n ex-
pressly stated In have bi'cii the relcbratinii of the Holy iMirharist. She
re<:ards the scrmcii tlicu ns au adjiinc* to the scrvue.atid specially to
tbe iMicharistic service. 1 will coik hide these notes with Wesley's reply
to a like olfjcition of yours ii, bis day: "In almost all the sermons wo
hear there are many and iuiportaut truths, and whoever lias a spiritual
discernment may easily separate tlu; chaff from the wheat therem. (4)
JIuw Utile is the case moidcd at the matiiuj t (KoafJ^P" against Sep.)

LETTER NO. 2.

Peak Sin, — 1 \.qj to ;';.:it'.'.n" \iy ..! s.^rvatidus c.;i (ho a1i ac tr.i"t.

"Mi'llidiliH! — "We wTc ahvay.s a 1 Irossj.l as if \vu woru all cl.il Ir^vi
of(.iu(l,an(l nee U'd iiu chair ;i'."

iiig yon as

Comment — Anil 1 tl.!nl< tlio Cl.nr'li had j^'ood authority fur a 1 Ir,- ^s-
■ all ('!iil ir Ml of ( io(h" Jn the lirst and hiwcsi s ji ;m an' un
not sill the cliilir 'u (.1 ( i > 1 \)\ cviiitiou f 'I'hn.s wo road: "II.V'Xm' nnt
all (nw lathor, ll.ah ii- t one (iod croatcMl us?" Jhit tho ('l.nrcu a llicrcs
closoly to s Tiptar ' in a dr 's<in;: (f// l)ron.rht into covcMianl ridatinns \\)
\\\\\\ (rod as "chil Ir.'M nf (inh" 'Iho lu'-niliors of th'' .Icwisli Cniirdi
woro So addro.sHvNl. 'J ra(d iw i\Iy S(in. ^ly (ir.si h(irn ; 1 have nonrlslicd
nnd l>rou.:ht u;) child;- 'ii " And similarly arc tli(> lucndHTs of t mo
("hristian Chnr 'h aMrc.M^ \. '" Vo ar>' nil (hi- childi mi oI (iod liy faith in
Christ .Icsns. lor as ni,;ny of y..u a> have Ikmmi hapti/o I into Chrisi liavo
])nt on Christ." Ca!. iii.. Hi, l!7. I'.nt did this modo of address i))i|)ly tho
j)rcs(Mit //or;r/y/<'.'.<- ol tho ]i Mvs; Mis s: i a: '.drcssod ? Lot US soo I (io'sayshy
Isaiah to tho Isr.iolilos, " 1 havo nonrisiiod and hron^rht up children, (iwi
tlu'n liitrr rdid/id vniii.hl Ji. .." Ami St. I'aul s.iys to the (ialatians, "()
fdolish (ialatians, who hath 1 o w itcd.od yuu, that yo shoul I n'tolioy tho
truth." Ch. iii., v-l. N\'crc not h.ith tho jTodij^al and his Iroth.or ".w/z/.v/"
Tho son who loaves his honn^ is yi-l a '■.'•c/<;" and when ho returns dies
not his l-'ather moot him as 7/ .•• /'*.•/ xm, and Kays respecting him, " thi^s
my son was dead, and is ahvo a. ain."

By "needed no chan;:o" T .'^uiiim.s' yon wish to convey the impr.'s-
sion that the Church of I'ai^jland does uni 1 ohovo in what is calliMJ "a
change of heart." She nowhere, it, is true, uses the term in her formul-
aries. Neither, indeed, is it to Ijo found in the J'.iljle. ])Ut no one can
douht, who has read her tilllcos, that tho Church a[)i)oals to her chil Iron
to be renewed, renovated and s.ni'lihod hy tho Holy (Jhost. With no
luicertain sound she every where iiro;'Iaims the truth, that "without
holiness no nuin slia!) see tlio Lord." I'r im a mass of testimony I adduce
only a part of tho collect for Ash Wednos lay: '•Almighty and Everlast-
ing God, who hatest nothiuj; that thou hast wvmXq, craik tuul make hi ns
new and contrite hearts."

Methodist — "I never was made to feel that I needed forgiveness or
regeneration."

Crmment — "Well, I am satisfied it was yovr ouii faidf, not the
Church's. Perhaps it may be well to pause i'or a moment to asU, what is
your view of the word "regeneration '.'" 1)() you moan hy it that change
of hopes, views, affections and di'siros, whicli takes place in a nuin when
he renounces Satan and sin and returns to (iod ? Jf so, the Church calls
this conversion, and I need not itroduco i)roof that the true doctrine of
conversion has its proper place in the Church's plan. And where, toll

" WHY I AM A MF/riionisT."

In-.i

nin, is roiu>iitiin('(», wliii Ii is .\ (iocik r tliiii'^ tlinn cfnivcrsinii, iiidri! failli-
fiilly iircaclu'tl tliaii iu tin.; (Inircli V 15iit if ynii mean I'V il I in- ('nvciiaiit
hk'ssini,' that (iful lias atUifli(;il to tiio satraiiu'iit oi' liai-lisiii, wlii'ii
Wdrtliily received, tlic Clnin-li uitiiid iii>t a|)iK'al to jnii to M'ci; it, Imt
would rather hold \ oil rcspniisihlc* Inr lia\iii^' a.rt'aily rcrciNt-d tiic hk'ss-
in^;. Adhcriiiu' cloHidy to .srripturc hIk; lioKls all the hapti/cd rcspoiisihln
for trrace received at'the time of their haplism. She tolls the hai'ti/.ed
Hiniier liviii'4 without (io<l that, unless la; repents, his condeninatiou will
he inlinitidy worse, as the condeniiKitinii of ont( " who has rereivetl the
fiface of (tod in vain." This hy the way. To return. I am inclined to
think if yon had never heard a sermou you could hardly have helped,
had yon had the dispusition to ///.A/, " fetdin,' the need of for.dveness; "
for the " need of fori.'iveness" is most fully ,si!t I'orlh iu all Ikt servicer.
hid you really lilt your soul totJod in the prayer "U most mi;_dity (iod,
and merciftd Father, who hast compassi<tn upon all men, nuTcd'uily for-
il'wpi our tr(>ssi .iss(!s; receive and comfort, iis, w Im an urieved and wearied
with the hnnfen of our sins?" Did you (!ver n-ally ;>/v*v in the Litany:—
" That it may jilease Thei; to i:ive us true repi'iitance; to forLrive u.s all our
ain8?" If not.hlauu' not the ("linrcli for not havinu' felt the need of " for-
Vtivenoss," hut rather shonld(>r the hlame yourself. (}od, you know,
rewards earnestness. "We must " xxl:,''' " Kok " and " kitnrh.''

iMy brother! let mo ask yon the ([uestiou. i>id you thoron^ihly try
the system of the Ciinrch, to see what is its ellect? She has appointed
various services. Did you faitlifully attend c// of them, .Sunday and
week-days, on Festivals and in Lent? I»id you act on the p'incipK',
that nothintr but an insuperable obstacle should prevent y. u from
being present? If you did not then yitu know nothin<i' of the inlluence
of her holy system. Did you observe as you shotdd her re<',n'ar fast
diiys, by which she wonhl discipline our spirits, recall our all'ections
from il world fast passing:; away, alllictiui: the soul here thai it may
be saved hereafter? If yon did not, month aftt'r nioutl'., yi-ar after
year, sit humbly at her feet, ami listen to her teachiiiu'. what ri;_dit have
you to tdle;:,'e that she does not supply every spiritual want? She can
only place lier system before you, and then leave il to yourself to enjoy
its benetits or not. 1 fear you luner really ilid make a trial of her power,
and so, to be honest, should ha\e luid to say at the end uf each ecclesias-
tical year:

" Now throiiKli her round cf lioly tlionRhf.
T\n'. (Inircli our uniin ;! -U'li.s Una brought,
But / no lioly tiro huvi. caught."

LETTER NO. 3.

Dear Sir, — I bog to renew my (il-servaiions on the above tract.

Methodist— "When I went auionu' the ^ilelliodisls 1 learned, throudi
their preaching, tlu I needed rori;iveno.ss."

Comment — ■^v.rely it was not ncM'ossary Ur you in fjo "amnn^ the
Methodists'' lo learn tliis trntli? I)(ii\s not th(; old Church, witli tlie
Holy Ht John, teach us "daily" to say: " It we say liuit we have no sin,
we deceive ourselves, and the (rutli is not in us?" Yes, slie would train
us to reijrard ourselves, even wlicu we may "iiavedone all those things
which are commanded," as " unprjli table s^^rvants."

Methodibt — "The way of faitli was clearly pointed out to me."

Comment — In these Avords yon more than insinuate that such is not
done in the Church. As a matter of mucli importance is involved here
it must be S')mewhat fully considered. Your ])lea, jjut into other words,
amounts to this, tiiat llie < i(.s|i('!, (jr the Trutli. is pn-aehed Ijy the !Metho-
dists. Now th s is just the claim advanctMl hy each denomination in its
turn. But when we remeiu'ier tise nuin' .ous forms of faith that are
professed by tlie Christian deuouiinations, it is (juite evident that all
cannot be the truth. Trutii caimot have a hundred forms. " Ciod is not
the author of confusion, but <jf i)eace."

Before proceedin-j: to iioiut out the Clmrdi's ]ilan for presenting to
man the Gosj)el of the ijon of (iod, let me suj-trest one or two scrii)tural
tests of the truth. Aasucuvj that you ;ire i'ully assured in your own
mind of the truth of that for. u of Christianity which you have adopted, I
will not ask you \? falsi' doctrine is tauudit; hut pass on toot' '^ tests.
Are you sure that the preaching of Chr'st in your eommunion is not
dcfcclirr. You will remend)er that St. Paul expressly varus the Corin-
thian teach.crs tha^ even thfiULrh the foimdation of their teaciung be laid
in Jesus Ch.rist, yet let every man la'^e hecul Jioir he buiMeth there-
upon;" I. Co'', iii., 10. The f'undatiou must not only be laid in Jesus
Christ, l)ut the \;idding of St. I'aul must be iollowed : " Leaving the prin-
ciples of the <loc.trine of Christ, let us go on unto ])erfection." 1 ask, then,
is tiie preaching of ('hrist to whicli you listen, when tested by the
standard of Holy NN'rit, in any way difidbc.

But, secondly, the leachiui:- maybe (Jhtorlrfl. St. Paul uses an ex-
pression which is full of instructive meaning, lie urges those who pro-
]ihesy (/.('., i)reach) lo ])ropIiesy ^- acrardnaj ia t'ni' jirnpovlion of failli ;"
lioni. xii., )!. Tiiese words clearly mean that not only ariw/// the i!oct'"ines
taiiglit in the Ijilde to he taught, 1-nt tliey are fo be taught in dui: propar-
(ion. If your (eacliers select one d(K'triue and force it into undiu!
proinifience, it cannot 1h» said of them that they "rightly divide the
word." And is it not a fact that the doctrine of the Incarnation- -tlie

corner-st
conimun
Uttle sai
whereas
system r
in respe
giiarantt
then> is
sel: "K
ownsehx

Now
Church
not for t
liable to
" that it
with tru
ehurchm
liability
disturl)ii
out the C
were, n^c
under Ik
sen ted t
Writ. T
Second 1
tioi:, Bin
God. '
converts
form of 11
in Adver
we dwell
and for o
strive to
" very G(
adoration
this seas
criming S(
Lent. ' A
self-denii
of Sorrov
"watch V
the Crc.ss
we emers
davs we 1
Hi's L'esv
AVhit Sui
Then one
Blessed a
foundatio
ui)on it.
"clearly
doctrine i
fail the S
tee. Tin
Ctosjiel o1
(ioS| el of
Book is f

J" W l.Y J AM A .MI/riloDl

corner-stone of tlie wlu.lo (ioppol s,\ sloni — is inndo to pive place in your
communion to tlio doctrine! of tlic Atfnicnicnt? Is not comparativelv
little said about tlie Incarnation and Ifesnrrection of the Son of God,
whereas much is said idu ut ITis I.Kallt? And, unlike tlie Church, your
system does not maiic^ up for any sliort('o-,',.in<.' on the part t)f tlie preacher
in respect of ohserviiiLr the "due proportion of faith." You have no
puarantee that the " due proportion of faith " hall lie preserved. I ask,
then,, is your teachin.u; clhiorUd f Let me pn >s,upon you St. Paul's coun-
sel: "Examine yourselves, whether ye le in the faith; prove your
ownselves."

Kow, I believe that, tried hy Holy Scripture, the teaching of the
Church of Ensi'land will 1 e ionud lUMtlur defective nor distorted. I claim
not for tlie cler^-'y any immunity from crn r. As men they are equally
liable to err as their fellow men. 'i'jiey neivl the ]irayer, God knoweth,
" that it may ].lease Thee to illuminate all h'sliojis. ])riests and deacons
with true knowledi-'e and nnderstaiidinu' "f Thy ■\V(!rd " (Litany). The
churchman bases his C(Mdidence on the Chnrcli's system. Lorseeinjx the
lial)ility of human teachers to err. either in (iiiiittiiii.' (Jod's Truth, or in
disturliiu'jr " the ])ruportioii of faith," slie has, ns far as ]'iossihle, mapped
out the Christian year, assiLiniiiL;" a jilace to ei.cl! doctrine, and alsw, as it
were, n^.easurinti out its jiroporti( n:ite value. P(>rsons imtxintr themselves
under, her euidance have a jruarantcH^ that the (iosjiel shall be pre-
sented to them in that pariicidar form in whidi it appears in Holy
Writ. Tlie (rospel appears there as cert;iii. facts liavin<r to do with the
Second Person in the Kv(^r I'lessed Trinity. The>(> facts aio tlie Incarna-
tion, Birth, Life. I'eath, I'urial, Pesurrection and Ascension of the Son of
God. This is the (ujsiiei wliicli St. Paul preaclied, and by which his
converts were save(1. Let nu^ notice how the "Imrc'li adh.eres to this
form of ijresentiufr the (iospcd to her childn'n. 'flo Cliristian year bejrins
in Advent. Cur eyes are turned to the cominii; of Clirist. I'or four weeks
we dwell ujion the thoueht how ]h> cana^ down frmi Heaven for us men
and for cur salvation. We elel r;ite that (•(•niiii!,'' at Cliristmas. "We then
strive to realize not only the (iodhead but the INlaiiliood of our Saviour,
''very God, and very iMan." On tlie iM^stival cf Ppiphany we liave His
adoration by the 3Ia;-ri ;is the iirst fruits of th(^ ( lentik^ World. Purinu;
this season the character of .lesus Christ is unfolded. TIkmi tiie note of
cominy sorrow is somi<l(Ml in our ears, and vsO enter on the forty days of
Lent. As He fasted in tlK> wil(U'rn(>ss. so are we calle'l upon to ])ractise
self-denial. We are called nj" n to take up oi r cress, and follow tlie INlan
of Sorrows. In Holy 'Week, His Hour leini; at hand, we are liidden to
"watch with Him one hour." (in ( iood Priday we picture step by step
the Cross and Passion, Precious Peath and Pjiirial. Prom Lenten Sorrow
we emertre on I-aster joy, wIkmi His Pesurrection is set forth. iMir forty
days we live over in. contemplation tlie 'brty days He spenton earth after
His I'esurrection. On Ascension day His Exaltation is set forth. On
W'hit Sunday is set forth the fullilnient of the i»romise f)f the b'a^her.
Then one day is devot<Ml to the contemplatidU of the mystery of the Holy,
Blessed and (ilorious Trinity, 'Hiree Persons and ^)\w God. This is the
foundation of their faith. lor the rest of the year we are invited to build
upon it. Tliis is surely to "ri'iotly divid- the word of Truth." To
"clearly ]!oint out the way." This is to omit nothiniz; to </\\c to each
doctrine its jiroper ])]ace and proportionate \alne. I'",ven if the ndnisters
fail the Services ]>reserve " the pro|ii'ili(iii of faith." 'I'his is our LMiaran-
t.ee. Tims we see how the year in its silent crnrse preai'hes tlu^ very
Gosjiel of Scripture. This is the churchman's uoodly I;erita;ie. The
GoS| el of our salviition has com(> down to us in its ])urity, and the Prayer
Book is lull tf it from beginning to end. And the Church falls in with

" WHY I AM A METHODIST."

the mind of the Spirit as to the form in which the Gospel is to be pre-
sented to man. A few examples must suffice. We are called upon to
confess twice in daily prayers the Apostles' Creed, in which we recount
the <rreat facts whic^h alone are designated in Holy Writ as the Gospel.
Then this creed is turned into a psalm of praise — the Te Denm— in
which, in the most wonderful words, we thank God for the knowledge of
the same great facts of Redemption. " Thou art the King of Glory, O
Christ ! Thou art the everlasting Son of the Father. When tho i tookest
upon Thee to deliver man Thou didst not abhor the Virgin's womb.
When Thou hadst overcome the sharpness of death Thou didst open the
kingdom of Heaven to all ])elievers." Lastly, in the Litany we beseech
the Saviour to deliver us "by the mystery of His Holy Incarnation; by
His Holy Nativity and Circumcision; by His Baptism, Fasting and
Temptation; by Ifis agony and Bloody Sweat; by His Cross and Passion;
by His Precious Deatii and Burial; by His glorious Resurrection and
AsciMision; and by the coming of the Holy Ghost." Surely this is
" cle irly pointing out the way." Did you ever realize it? Surely not, as
you could not have parted with such a goodly heritage. How ground-
less, so far, have been your reasons for deserting your lawful spiritual
]Mother. If you can't return to her, on whose? l)row time writes no
wrinkles, cease misrepresenting her — your " first love." Think not yon
can stay her progress. Your efforts in this direction must V)e in vain. In
the worc^s of the Congregational minister already quoted; "They shall
prosper that love her."

to be prc-
3d upon to
vre recount
the Gospel.

Denni — in
lowledjze of
of Glory, O

)o \ took est
ill's \vomV>.
st o()en the
we beseech
rniition ; by
iistiiifj; and
nd Passion ;
rection and
rely this is
irely not, as
low ground-
fill spiritual
writes no
ink not you
in vain. h\
" They shall

LETTER NO. 4.

Dkar Sin, — T l)e;' to continu'.' niv obsjr.ati.iii.s (jii the above tractt.

Methodist—"! trusted in Ciwist and
with the joy of salvation."

•It 111

heart strangely wanned

Conunont— Tt is nr,t for me to (jucstion the sincerity of your " trust "
— your faith — "in Clirist." 'i'his is im Imsiness of mine. To "his own
master he staudetli or falletli.'' I)ul wliat struck me on readin^^ the
above ]Mssa,<2e, an ! in.Jeed your wiiolc tract, was tliis — you appeared to
feel (piite satisiit d w t'l your iin-sent. sp'iritiial attainments. Nulluiiji; more
to do. "Gonvertc , anl liicrelore saved," In a few moments prepared for
Heaven. ]bit. the ihcoloi^y tli. t tells men to believi^ only to believe,
lo believe thai Clirist sa\es them, "just now," has no j>lace for "hope."
It has destroyed '■/(oyy(." And yet tiiis tl,eolo^>y i.s i)njfesse,lly based on
(iod's \Vord. Jjut wliat saitli that authority about "hope?" Jn Heb. vi.
"Hope" is desi'rire:] as "an anchor of the soul, both sure and steadfast."
In llom. viii. it is said " n'l (tn: K(ir<(l hi/ /;oy;<." Wesley, in his N. T. Notes,
which are of bindiiiL!; obligation in your communion, in comuaeiiting ou
this latter i)assage, says: "Our salvation is now only in iio2)e. We do
i-.ot yet J) iSHCss this full salvation." Here we have an instance of the
]"ouniler and the follower disa;jreein<j;. ( li c )urse the way out of the
diiliculty is s:mj)le and easy, 'il.e l''ouiuler is "not held to be infallible"
by the follower. Had St. I'aul eN|)erieiiced tii(^ "personal assurance" wa
hear so much of, be coul'.l ne\t'r have seriously contem])lated the possi-
bility of liis becoming a castawav. No. ^Ve are, God the Holy CJhost
assisting us,, tt) " nviL- aal our salvation ^\ith I'eiir and trembling." I'lii'ij).
ii., 12. We are "to give diligence to make our calling and election sure."
2 Teter, i., 10. Ivastly, " He that shall cndar.' a>tlo llw rud the same shall
be saved." Mark xiii., lo. O then cease the luilaby with which you
would put the world to sleej). Tell men that the i>rcparatioii for Heaven
is a task for v.hich the longest life is s.iort. iJut tell not the churchman
that he undervalues faith. To the faith that exalts Christ he subscribes
with a thousand hearts; but the faith that ex.dts fiiitii, and makes faith,
or an inward experience, its " all in ail," he c;; us to the moles and to the
bats. He is toKl that "faith vilhout worl:s in dead." S. James ii., 20. He is
told to add to his faith virtru: ; and to virtue bioir/rdgi' ; and to knowledge
(i)i)pcrancc ; and to temperance ^>((/(Vy/(v'; and to patience ^o'7^t/it's.s; and to
godliness hrullurh/ kiudim^tt; and to brotherly kindness (7((rr(7(/. A " man
may say he hath faith and have not works;" the (.'hurcli does not hesi-
tate to ask with the fearless Apostle, " CUu j\dth save ij<juf" In short,
"practical religion is ;i holy cliain, link fastened to link, Christ to faith,
faith t(j l!oi)e, hope to ciiarity, charity to holiness, holiness to Heaven,
and Heaven to Christ again, in God. They who see nothing but faith in
the Bit)le break the celestial (bain that reaehes from this dark world to
Heaven." The language of Wesley may be ajiprupriately quoted in con-
conclusion. "If we duly jtjin faith and works in all our preaching we
shall not fail of a blessing. Lut of all preaching, what is usually called

" WIIV I AM A METHODIST."

'Gnspol prcacl liner,' is tlie most usclc'ss, if not tl:o most iniscliievons— a
(hill, yea, or lively haraii'-'iie on tiic; siill('riM<:.s of ('liri.st, or salvation b^
faith without strongly iiiciilcatinj: lioliiicss. 1 see more and more that this

naturally lends to drive holiness out of ihe world."

NVorUs vi., (374.

r)Ut there was another thin<!; that slrnek me on reading the passage
referred to — that your view of "the faith" ai)pears to he a very narrow
one. " I trusted in Christ"— the Second Person in the IJIcssed Trinity.
There is no hint ahout faith in the Father or in the Holy Ghost. But
gee how hroad is tlie view |)nt hefore men hy the Chnreh. Brielly stated,
it is this. In order to lie saved we must helieve in God the Father, God
the Son, and (iod the Holy Giiost, and in everythin<r either of these three
Persons has done or is doin;^ for the soids of men. We are taught by the
Church that "in this Trinity none 's afore or after othev, none is greater
or less than another," ami further, '' that the Godhead of the Father, of
the Son, and of the Holy Ghost in all one, the glory equal, the majesty
co-eternal." We must come to God through Christ, by the Spirit. \V6
must come to God, the First Person, through the Second, by the Third.

little t
one roi
and as
allt^ge
Clmrcl
the hoc
which
You dc
considt
heartf(
Avere h
a duty
schism
eth, bu
the un
that
you set
dism.
AV'esle^
few ex
ence
Cliurc]
1775,
con fere
the Ch
it was
large ;
1785. "
leave
openly
separa
in Ills
years
f(,r 1 1
selves
and wi
selves,
the pe(
of Pro\
51 n. I
Were [>

ivons — a
ition b^
Jiat this
i.

passage

narrow

Trinity.

hst. Jiut

y stated,

her, God

3se three

it by the

s greater

'ather, of

majesty

irit. W6

Third.

LETTER NO. 5.

Deak Sir, — I beg to continue my oLsorvations on the above tract.

Methodist — "I united with tlie Methodist Church the first oppor-
tunity, because it had Leeu the instrument of my salvation."

Comment — IIow easily tliis step appears to liave been made. What
httle tliou^lit itapi)ears td have cost you. Just like a person pass in;:; from
one room to au(jther. lint, as has lieeu already shown to some extent,
and as will lie more fully pointed out presently, it is not the sam(\ You
allrge your " salvation" was accomplislu'd before you separated i'mm the
Cluirch; yet, while in this "sa\(Ml" condition you scru{)led not to rend
the body of Christ — t(j do tiie Lor I an injury — to trample under foot that
which was so near and dear to Jlis Heart — "'That they all nniy he one."
You don't appear, as any thoMLihtlui and jtrayerlul person shoidd, to have
Considered your position. For while it was (piite natural t(j entertain
heartfelt love and jj,ratitude for the jiersou by whose instrumentality yon
were brou;^ht to experience all you alle<:e to have experienced, you owed
a duty to your Ma ter. Thatouty is not to take part in, or perpetuate
schism, f(>r " neither is he that planteth anythiuji, neither he that water-
eth, but God that i^i' etb. tiie iiu rease." 1 Cor., iii., 7. x^s the ([uestion of
the unity (jf the Church comes up later on I will reserve my remarks on
that subject in the meantime. Ihit on leavinj; the Cluirch of Eui^huul
you set at nought one of the umdamental jiriuciples of Wesleyan Metho-
dism. One must read his works to form any adecpiate conception of how
Wesley abhorred separation from tiie Church. It may be well to^ive a
few examj)les. In 175(1 he writes: '' ]My brother and I closed the confer-
ence by a solemn declaration of our purposes never to separate from the
Church, and all our brethren concurred therein." Wc^rks iii., OKi. In
1775, "iS'ineteeu years ago we I'ousidered the question in our public
conference at Leeds — Whether the Methodists ought to separate from
the Church '.' and, after a hjug and candid iiKiuiry, it was di^ermiued that
it was not expedient then to separate. The reasons were set down at
large; autl they stand e(pially good to this day." Works ii., oW. In
1785, " rinding a report had been spread abroad that I was just going to
leave the Church, to satisfy tiiose that were grieved concerning it, I
oi)enly declared in the evening that I had now no more thought of
separating Irom the Church than 1 had forty years ago." "Works iv., 024.
ill his sermon on the ^Ministerial otlice, reallirmed in 17Si) — about two
years l)elbre his death — he says: "I dart; not separate from the Church,
.for 1 believe it would be a sin to do so," Further on he says, " Ye your-
selves were lirst called in the Cluirch of England ; and though ye have
and will have a thousand temptation ■ to leave it, and .set up for your-
selves, rc'^'ard them not; hr (Hivrcli of EikjUohI imn slill ; do not cast away
the |)eculiar glory which (iod hath put upon ycju, and frustrate the design
of Providence, the very end for which God raised you ujj." Works ii.,
54o. In 178*,), at the IJuliliu Conference, at which some fifty i)reaclier3
were present, he said, "I never saw such a niunber of preachers before

" WHY I AM A METHODIST.'

so iinanimons in al! points, partioularly as to loavinj* tho Church, vhich
lumr (if them had the Irai-i th(iii(/ht of. It is no Mdudor that tlicro lias been
so lar-io an increase oftlie SDcioty." Worl<s iv., 72."). And lil'teon mur.th.s
liefore his death ho said, "I dechiro (jnco niciro tluit I live and die a
nionibor of tho Cluircli of En'j;land, and tliat nono \vho ve<:ard my jiid'j;-
ment and advi('(! will ovor separate from it." Works vii., 3l'(). Both tinio
and .space f()rl)id (jiinting fnrtlier, hut en(ju;4h ha.s been produced to slioW
the stand We.sley took with reyard to separating Ironi tho Church.

r>(^fore, however, takinsr tho final stej) did you examine the authori/ed
documents of Mui '• Metlio list ( 'nurcli " to see w!iell;eror not they were
consistent \\\\]\ ( iod's W(.ird .' It does not aj'pear that you did. I have Ijeen
dippinii recently into tlio " Book of J)iscipline," and I was not a little sur-
])riscd wiien I stiinii)led on this passable, which occurs on pajxe '21. Tho
" ]\Iethodist Church," or as it Is there called "the United Society" is
described as: "A company of men, haviuLj tho form and seeking; the
])ower of <:odliness, united in (jrder to pray to^ietlier, to receive the word
of exlutrtatiitu and to wat:'h over one another in love, that they may heli)
each other to work out their salvation.'' In other words, tho " iMetlw/list
Church" is composed only of /v//_///ov/.s'*m"n, or nliijiousli/ dhj.itsul men.
Now I am forced to say, after ii') little consideration, that such a church
as thh is directly contrary to that wliich Christ established, and therefore
viiuiiot be Christ's Church, \\halever else it may be. Permit me now to
lirinu' the " I'ook of l)i.5cipline " notion (i" a cliurch to the test of (iod's
Word. And no Methodist can reasonably ol)ject tf) this mode of procedure,
as on paii'o 24 — B. of i). — I iind the ijihlo declaroJ to be " the onbj rvlf and
the .mjUcii'iit villi', l»otli of our faith ami practivC Turning to the loth
chap, of !St. Matthew I iind Christ com[)ares ///.s- Church to a net, in which
were caut:ht fislies be th aood and h(ul ; and they '' gathered the cjixid into
vessels, but cast the bad away." "So," Ho adds, "shall it be at the end
of the world ; the Angels .shall come ibrlh and sever the wicked from the
just, and siuill cast them into the furnace of lire." lu the same chapter
Christ compares llix Church to a held wherein tan.'^ were sown with the
vhi'id ; that the ton'.s were to remaiu until the harvest, when they were
to be burned, but the ^rJuat was to be saved. And ' the Iiarrnd is the end
of the world.'" Thus, then, accordintr to the express declaration of
Christ, His Church is to be composed of the wickrd, as well as the good,
and the irieh'd are to remain in the Church with the good until '• the end
of the world," when the angels of God will sej)arate liiem. Various otlier
])artsof Scripture might be ijuoted for the same jiurpose, and especially the
Epistles to the Seven Churches of Asia — all going to show that Christ's
description of His Church was true to the very letter; that it was lo be
comi)osed of wicked men mixed with the good. The Methodist notion of
a church, that it is to be composed only of " )iu-)i lic.ring the form, and seek-
ing the poiver of godliness," is, to my mind, a d.dusion and direi'tly con-
trary to the Scrijjtures. I cannot find any such church as the " Methodist
Church " is described to be, in the Holy Scriptures. Can it be, then, the
Cliurch, or an integral portion of the Church, which Christ and His
Apostles founded?

But enough! enough! Did you ever consider all this, and much
more besides? how you could separate from the Church of P^ngland,
which IS admitted to be an integral pctrtion of God Almighty's Catholic
Church, having an Apostolically Ordained Ministry reaching bai:k
through the ages to the Apostb's themselses, aii<l linketl to the very
Throne of God — with vabul sacraments — with a Scriptund Liturgy — and
Avhich h.as moreover, sue c> edcj in reiaining tlie Treasure committed to
Jier keeping ei^hiyeu ceiiuirici .v^v, and briuiiiny, itduwu tliruu^Ii time U»

.lohll

arch, irliich
■0 has been
ceu inor.tlis

and (lie a
d my jnd'j;-

Both time
L'ed to shuw
urch.

3 anthori/ed
■j they were

I liaveljeen

a httlo snr-
^0 21. Tl-.o

Soeioty " is
seeking the
vo the word
3V may heli)

''Metliodist
'f]i()f:(Al men.
U'h a chnrch
nd therefore
t me now to
est (if Ciod's
jf procedure,
onhj Tide, and

to the lath
net, in which
the good into
^e at the end
ked from the
same chapter
jwn with the
;n they were
v'.^i is the end
echiration of
1 as the gooiU
nil '• the end
Various other
especiahy the

that Clirist's
t it was to be
dist notion of
'"oo/J, and st'uk-

directly con-
,e "Metliodist
, be, then, the
irist and His

<'WIIY I AM A ^rETIIODIST."

this latter hali'of the nineteenth century, so that to-day she stands forth
8tron'M'n«.u"li o hold that Treasure up triuuipliantly i etore the workl,
Ixdn-' at once the admiration of her friends and tiie wonderol lier enemies
—1 know not. O U't nu- ])lead with you to ^'consider your iiosition.
liememl)er, tliere is iint a sint.de tmlh winch is dear to you hut what has
ahvavfe 1 een held, and with more ..r less distinctness, insi.sted on bv the
Church. She will o]>en her arms wide to wek'ome you l)ack ; and tor
anv indillerence in the past she will nu.re than atone. 1-inally. let me
reniind von that there is a bon^ between the ( hnrch and Methodism
such as exists between no other two reli-ions bodies. " ihe holy soul ot
.h,hn Weslev, now in Paradise, is a strong' link which can never be
1 roken lictwl'CMi the Clmrch he loved so well and the society which still
professes to follow him."

lis, and much
h of P^n<:land,
hty's Catholic
eachinij: back
(\ to the very
I/itur^y — and
committed to
iruu^ii time W

LETTER No. 6.

Dkar Sn:, — With yor.r iierr.iission I will cuiitinue my oLservations on
the above tract.

INIetliodist: — " I ImM llial what tlio f'hun-li exists for is to teach men

the sinrnlncss of sin, lmimIc .siiiiins to C'hri.st, ;u!<l liclp its iiuMuhor.s in the
uay to Jn'avt'ii; and \\\v ( hiirch that is uiust siiccrssi'iu in (Idin;^ this
^vork i« tlie mi'.sI Cliurcli, jn^sl a.s tliat is iho lest axe tliat cuts the best."

Comment: — Yon luni' api-arently grasped oidy the srilji el iir \\e\y of
tlieC'iiurcli — tliat wliicli rel'ers to man; tiie o/yr/Zr, view you liave ap-
jjarently l<i.st si,L:ht ( t'. 'Die Inrmer view is e<iually tru(^ witii tlio latter
one, l)ut not etpially important. Tliat (iotl intended Ili.s ('hiireh
to train liis children lor Ih-aven is true — the aspect as it refers to man —
but Holy Scripture ses th(^ Church he lore us in another aspect — as it
refV'rs to i 'liri.st. The Church is descrihed, in rek'rence to Christ, (1) as
"His 15ody," Ei.h. i. l':*.; (:i) as His " I'.ride," Itev. xxi. !). Tiiese expres-
sions thou.::;h used in a mystical sens(>, convey to our minds one feature
^vllich is essential to our idea of either, namely, vi,ii',. >,'o\v, the highest
view which we can take of Christ's .Mystical Ji(jdy is to preserve its one-
ness or unity, because this mark of the Cliurch has uu objective reference
to ^'hrist himself. And similarly v.iththe second litzure — the '"Bride."
We are tauuht by this liuiire that the J,aml) can have but one I'ride. In
v.ther words there can I e liut one Church. Have you grasped this truth?
With your tract before me I can saf(dy say you have not. Yet it is a
Bible truth. And pardon me for telling yuu that your axe illustration is
most childish.

Methodist. — "The INIethodists n. t only lead me to Christ, but I found
8ymj)athy and help from godly men and women in their class-meetings
and prayer meetings."

Comment : — " Ijed to ■ 'hrist" — but surely not for the Jir.H time ? Were
you not letl or brought to Christ at the time of your liaptisin — when you
were incori)orated in.o His ?ilystical ]>ol\'? Ihit melliinks I hear the
retort, " 'J'hat is not sullicient. i was a baby tb.en and did not knoir what
I was doing, or wluit was being dune for me — we must conscionslv coLae
to Christ." " '

Very well; there are various ways in which we may come to Christ.
One of these ways is in Holy Coiilirmation. This is the tie that binds
our youthful Isaacs to the altar. If you were a worthy conlirmee you not
ony conlirmed certain promises, but were c(/nlirmed in the faith of
Christ, receiving the gilt ol' the Holy (diost. .\nd again, in Holy Com-
munion, did you not "Come to Clirist" to 1 e fed with the Sjiiritual Food
in order to the sustaining of he Spiritual life in your soul '.' Ah yes,
this is the blessed way of 'coming to(liiist.' "We ihvell in Christ and
Christ in us'; we are one with Christ, •ind Christ with us." Herein tUe

"WHY I AM A METHODl'rr.

C'T »»

observations on

is to toach men
iiiL'inlier.s in tl>e
u. in (loiui: this
cuts the best."

nihjtctiri' view of
V you bavd ap-

witn tiio latter

(1 His Cliurc'li

refers to man —

or aspect — as it

to Clirist, (1) as

These exi)res-
nds one feature
H»\v, the hi^liest
irostTve its one-
ective relerenco
e— tlie "Bride."
t one I'ride. In
sped this tnitli?
jt. Yet it is a
xe illustration is

'ist, but I found
r class-meetings

'st time? Were
tism — when you
nks I hear the
d not hioir what
onsciouslv come

come to Christ.
1x3 tie that binds
)niirmee you not
in the laith of
1, in Holy Com-
e Spiritual Food
soul ? Ah yes,
liU in Christ and
i." Herein tUe

penitePu bolievinfr soul roalizos the 'comforting words' — "Come unto me
all ye that truvail and art; heavy laden, and I will n/VrxA you." Or in
the Book of i'iscipline lan;_Miaj.'e : " f;rant ur, tl i>ref(jr(*, {.'racious Lord, ao
to eat tlKf tlesh of Thy ])t'ar Son .Tesus Christ, and to drink his blofnl,
that our sinful Souls and bodies may be nnide clean by his death, and
wasluMl throu'^h lif tno.st jirecious blood, that we may evermore tlwell in
Him and Jleui us." IMHl. These are some of thi' ways in whicli (he Church
invites you and invites all Her childnui to ' come to Christ'— the God
— Man — in His Hol\ Church — His Body IMystical on earth. Did you
accept the invitation, or were you of that nund)er who systematically re-
fuse to be 1(mI t(j the Incarnate One to be touclKul by Him and he healed?
Passintr over in silence your reference to '^:odly mcui and women' — at< I
am not dealinsj; witii Methoiiists — anionji whom are many excellent per-
sons, and, 1 may add, anioiiii' whom J have; some valued friends and re-
lations — but with .Meihod(>//(, J must ask you to excuse mo if 1 consider
the position assi^'ued to the 'cUiss-meetinps' in your Communion. And
here a^'ain, do not misunderstand nie. I condemn not your " class-meet-
inu^s. ' Let every ]»roj) or help lat may be useful to us while on our
journey be used, even limuLdi it I'c (he creature (»f man. J5nt I do con-
denni the jiuttin^r of thisjiurely human invention in the ])lace and above
that which is of God's appointment. J^et us exandne into this a little.
Chi iia.Lre '.'>- tin- I'ook tif Hisciplinc declares: "If any of (he members of
our ("hurch wilHuiiy and rejieatedly nej.dect to meet in class let the Sup-
erint*^>ndent or his assistant visit them whenever it is practicable, and
explain to them the consecjuence if they continue to ne^dect, namely,
epx'hMdiu" Au'ain, "If they i«'o not amend, let the Superintendent of the
circuit exclude them, (in tlie (iiurcii), showing that they are (aiil axide
for a breach ol our J»isci])liiu!, and not ior humoral conduct." Thus, then,
it appears, thou;.li a member of the "Methodist" church should attend
their pvhlir iniy^hip rejjularly ; thou^di he should be regular at their
conimunion table ; thoU!i;li he shonld live a pure and upri^dit life, yet
they all (;omit for nothing' ; he has committed the mortal .tin of notattend-
infr the" class:" and for fliat, he is "laid aHuU" — " (xdndrd,^' shut out from
all the privile;.:es of the church of God, f(»r such the " Methodist Churcii "
professes to be. Tell me, my 'Viend, was ever such a doctrine as this
heard before ? '^^'as it ever before heard that a man was to be " laid
aside" — "excluded" from the church of God if he refused to attend class
nieetinjLS. ISo, never, until the ?tIetliodists made the discovt-ry. O tell
it not in (lalli. For what is this, but to set these "classes" aimri' the pub-
lic worship of God, above His Sacraments, (d)ore a holy life. And yet the
B of D declares that God's " written Word is the onh/ rule, and the suf-
ficlivt rule, both of your faith and practtcr." Now I would like to know
where, in the whole Bible, it is said that we are to be " excluded " — shut
out from the churcli of God, for refusing to attend class meetings. I repeat:
let the question be answered. Let there be no blinking the question.
Let it be jiointed out where the Bilile authorizes such a. practice. And if
such a practice cannot be shown to have the sanction of God's
Word, let it be acknowledged that God's " written Word" is not the
Methodist " rule of jnactice."

Methodist: — "Had T remained in the Church of England, I would only
have been mocked as an enthusiast by those who say they are regen-
• 'ited in baptism, but are ignorant ot Rj^iritual religion."

Comment: — It tries ones patience to deal with such stufTas this, yet it
calls for a passing notice. Y(»ur own B of D has nc^ very exalted opinion
of " enthusia'-ts." On page !)S it says: "Why are we not more holy?
Why do we not live in eternity? Walk with God all the day long? Why

"WHY I AM A METFIOPIST."

are we not all devntod tfi ^Jnd, liroatliiiiL' t!m wIkiIo .spirit of missionnrirs?
Chiefly becuu.sji wo aro ('ti(lnif--!iiniif, IdoliiiiL; for tlic^ <)i<l witlwnit vjIih/ tin:
man/.O' Ami on what ;_'rouiiii Ao Vdii ciiarLro "tlinsc whosay tlioy aro rt!-
frciioratod in liaptism" with l'«.'iii<.r "ignorant nf spiritual rcjij^idir.'" Wliy,
sir, it is tlu> very men who h;' most linii'.y held and tan;.:lit the doc-
triiKM.f T.aptisiiial Uci^ciicratio.. it have 1h'i>ii most ftuiiH-iit for tlii'ir
"spiritual r(di;.dnii " and foroiifi • its necossity on otliers. Head tho

"writiii-.'s of Drs. I'nscy. Liddon, i»(',..ivoii, l*'war, ami a host of otlicrs. ami
thon say, if you dare, tiiat tlicsr nuMi arn " i;„'i)(irant o'' spiritual rcdi^iou."
Tlio //(VN of such UKMi is tiio hi'st aus^vor to your nucharitahU^ cluirLe.
Your own Founder, Wesley, could write: " i>// indii; then; as a means,
the water of ilaptism, we are i'i'(;t)irr((ti'(l or horn ii;/,iln, wiience it iseallen
by the Apostle Mlie waslnni,' of re;_'eneration.' " ^V(lrksvi. 15. I)oyon chari^o
John Wi'sley with heiu'j: "i^Mior.,nt of spiritual reliLiionV" J>ut li't me come
perhaj)S nearer homo. In your XVII article, JJaptism is said t(t he "a si^'ii
of rKiiviralid)!, or new birth." To this article <t/l. ]\Iet hod ist preachers
mufit subscribe. Are they f)n thisaccount " i,u:uorant of S| iritual ndi^ion."
If your arj^ument liolds water at all ItjirorrH llitni to be likewise itrnorant.
Thus, then, your arj-aiment or rather ^rw r//o/' proves /oo j/n/c/; for your
own ^rood, if it jjroves anything. In conclusion let me retinnd you
Bhortly of the exaltc^l place assi;_'ned to P.ai'tism by Tncariuit(^ ^Visdom in
the "Spiritual reli!_d()n" wbicli Jlr taught. \\'hen .Nicodemus, a pious .lew,
came to the Saviour to know somethin;.!: of His relijrion, He made known
to him tlie lirst mystery of Ilis kin:_'dom — tlienew l)irth or /'--lienc^ratiou.
And in wiiat terms does lie set forth this truth? ^V()n(lerf^d to relate,
He connects this new l)irth with vdhr, — " Verily, verily, 1 .say unto you,
except a man be b(;ru of water and of the Spirit, lie cannot enter into the
kingdom of (iod." .b)hii|iii.. '). 15ut tfi separate what lie has joined — the
" water" and the " Spirit" — is to (luestion 11 is Wisdom in having: joined
them. AVhensoever, then, a man is "born aj:ain," there and then he
mxist be " born of water and of the S])irit." The two mu.st be together,
or you have luit llir hirlh indicated by Christ. Now mo can think of no
other time when this takes jilace, e.\c(>pt tiie time of our initiation into
God's church by ]'a])tism. Accordiii,uly, baptism is on the very front of
the " .s]>iritual religion " tauglit by tlie Wisdom of ( Jod, for in laying down
the terms ot admission into His kingdom He say.s, " He that believeth
avd is 'xt])li:i(l shall bo saved." _ St. 31 ark xvi., IG. And what is the
answer vouclisafed to the ouestioii of the " three thousand" anxious
inquirers on tlie Day of Penticost, " Men and brethren, what shall we do
to bo saved?" INIarvellous bi relate, again liaptism, " //(^ ?/y//« >•," in the
answer of the Holy Spirit, directing tlieiii what to do to be saved, " Re-
pent, and he hapthcd every one of you in the name of Jesus Christ /or the
reraimnn of awii. Acts ii., 38. Kow this is precisely the position assigned,
to Baptism liy the Church of England in her system. Her Prayer Book
statements respecting I'aptism and its l>enelits are the mere echo of the
above and otiier Scripture statements respecting that sacrament. Or as
Wesley says: "Our ('hurcb. ascribes no greater virtue to baptism than
Christ has done." Works vi., 15. But tliere is evidently no such har-
mony between your system and the one devised by God the Holy Ghost.

if luissidiiarirH?

tliout v(s'(//</ tin:

lav tliov arc n^-

lillion?'"' Wliy,

tim;_'lit the doc-

iiK'iit for tlii'ir

Ts. Ucad tlio

t nt'otlicrs. aii<l

•itnal rcli^-ioii."

ritalili^ char.e,

I ; aw a nicaiis,

Mii'c it i.scallca

. J)(>y()iu'luir;:«

'uth't 1110 roiiio

id t(» lin "ii sit-'ii

(idist proachcrs

•itual rcdijiioii."

mvi.so iijruoraiit.

hiiicli I'nr your

ic ri'inind you

into AVisdoin in

us, a pious .k'W,

lo made i<iiowu

■ /w-ticncratioii.

iTl'ul to relate,

'. say unto you,

; eii'tor into the

lias joined — the

L havin<r joined

e and then he

ist 1)(^ to^'ether,

an tliiiilv of no

r initiation into

10 very front of

in layin^r down

tliat itelieveth

1 uhat is the

sand" anxious

at shall wo do

intUr" in the

^Q■ saved, " Ke-

is Christ /or the

)sition assi<jrnod

er Prayer Book

ere echo of the

ament. Or as

1 hajitism than

y no such har-

le Holy Ghost.

LETTER NO. 7.

Dear Sis, Permit me to continue my observations on the aboTe
tract.

Methodist — " They liave a form of ^'odlineaa, but deny the power
thereof. I wouM lie nuire lik(dy to he led into worldly folly than helped
heavenward by associating with such people."

Comment— T must confess, when T read the above lines, and saw tlio
fearful charL'c diriM'ted a^rainst the smis and dan<:hters of the Church of
Kii^'land. I ielt the "Old Adam" worUing within me and temptiiiij; me to
say hard thiii<.'s in reply, liut thank (iod, I rememlier tlie words which my
mother church jnits in my mouth under such temptations: "That it may
please Thee io fnr'tivc onr ( iii tniia, pin'rcnlor.'!, nnd flandcrrrfi, nwl to turn
their hearts, wo beseech Thee to bear us, <roo(l bord." Litavy. Permit
nie, however, to remind yon that i.. thus judiiinj: the heart of your fellow
men you are violatiiiK that charity whi(!h " thinkeUi no evil" — without
which wo are "become as sounding,' brass, or a tinkliu); cymbal." But
bow you have arrived at your conclusions is not staterl. From my own
observations! cannot but |)(!rc(Mve that our own people walk as consis-
tently as those who are called by other names. The 'juesti> involved
h(^re is entirely intan^'ilile, and 1 can't preteml to discuss th- amount of
relij-'ion among my fellow churciimen, as compared with tne religious
bodies around, for (iod has not given me the power thus to judge the
heart. I cannot decide ui)on the spiritual condition of my neighbours. I
would rather fear everything for ourselves, and to hoite everything for
others. "For we dare not make ourselves of the number, or compare
ourselves with some that commend ihemselves ; but they measuring
themselves by themselves, and comparing themselves among themselves
are not wise." 2 Cor., x., IL'. Let me remind you that talkhuj about
religion is not religion itsidf. To possess an (devated degree of devotion
is one thing, to be familiar with its language and to have it ever on our
lips, is another. The Church tells her cliildren ihat their daily lives
must be the test. They are not taught to form erroneous conclusions with
respect to others, but, by God's help, in ,sil( nee and (juiet, to train them-
selves up for heaven. The Church's lessen is: "In quidni'nn and confi-
dence shall be your strength." Her direction is that of the Apostle :
" Judge nothing before the time vmtil the Jjord come."

Methodist — "Your objections rest upon a false and ^mscriptural
theory of the Church. All true believers in Christ belong to His Church."

Comment — Yes, if they have been haptizcd. But this is apparently
among the things condemned as " false and unscriptural," judging from the
reference you have made "Episcopalian" make to the sa^ aments, read-
ing between the lines, and your reply as above quoted. Let us examine
briefly to see which theory is really "false and unscrii^tural." Our Lord
came not merely to teach religious doctrines but to found a society— a

"WTIY I AM A METHODIST."

wotW oinl)racin)? society — His rimrcli and no one ran donbt that He did
what fli) i'nuni to do— loll Ik-IiIikI liiin, not only a larj^e amount of
precious truth, hut alM«t a y;n'ut Divine Society, liaviuK it« otlicers, its
ruleH, it8 riU^ ofiidnns.sion and ho t'ortL. i'lit no man, by tlie action of l)i8
own mind and iicart, can in.iUc himself a iiicmi)cr ol this society, any
more than he can nial\c liimsdf a member of any one of the various
societies, (.(,»., Masonic, Odd Follows, and the like, that are in our midst.
Merely liiiiiviiH/ in thes*^ societies docs not make us members. We must he
admitted /*// Dlhivx, accordiiiJK' to the rules of admission. And so willi the
Church. Tiuit society must tak(f the "true l>eliever" up, must en^rraft
him into its bosom, according t(» its own rules, before he can beconu; a
niend'.erof it. We cai\not a(lmit ourselves into a society. We must bo
a<lmitt(!d into it according; to its own rules, and by its own oflicers. How
tbcui, are we to b(( udmitled into His Kinplom — the Church. 1 answer
by Baiitism. Our Hlessed Lord Himself has written av ross "the narrow
gate" of His Kinj.'dom the sentence: " Except a man Ihj born of water
and of the spirit he cdtniol enter into the Kinsidoin of God." .lolin iii., o.
And when (Jhrist sent forth the .\posties to " preacli the Kinj-'dom of
Gcxi," and to brin;_' men into it, these were the words of his commission:
"Cio ye and tcnich idl nations, Ixtpt'izhid them." iMatt. xxviii., IW. It is said
of the three thousand souls to whom St. I'eter preaclied on i\w Day of
Penticost that " they liiat {.dadly rocei\eil his word were baptized," and
that they were tiius^ "added to'tlui Cliurcli." Acts ii., 41-47. The Son
of (.Tod, in laying' down tlie terms of admission into His Kintr<lom, not
only says, " He tluit believeth," hut adds, "and is baptized." " He that
believ(!th and is l)a])tized shall he saved." Mark xvi.. l(i. St. I'aul,
thoujih converted by a miracle, deeply penitent, and a true believer,
required still to be baptized. "And now why tarriost tliou ! arise, and
be baptized, and iraxli aimy llnj ■></;(.<(, callini: on the name of the Lord."
Acts xxii., 1(). Docs the jailer cry, " Sirs, what must I do to l)e saved?"
Tlie ansv. ^r is, "JSelieve (jn the Lord .lesus Christ, and thou sluilt be
saved, and thy hon.se." But then he must show his belief in the King
by entering His i\.ingdoni, and so that ^ «'ry night "lie was l>ui>lizi'd,hQ
and all his, straightway." Acts xvi., WW. lUiplisni is tlie oidy way of
entrance into the Churcli of Grod. St. I'aul declares, " There is one Lord,
one Faith, <>nf Ba/ifism." Eph. v., .'). " J>y one Sj)irit we are all Ixiptized
into one body," 1 Cur., xii., i;>, wiiich "Ijody " is " the Church." Col. i., 18.

Agreeably to all this we find .Tohn Wesley saying in his "Treatise on
Baptism," " Bji haptif^m we arc ailmitted into the Church, and consecjuently
made members of Christ, its head. For ' by one Spirit we are all bap-
tized into one body,' namely, the Church, the body of Christ." And a
little further on lie says, " In the ordinary way, tliere is no other means
of entering into the Ciiurch or into Heaven." Works vi., 15. Your own
standard — the Book of Discipline — may also be cited. Article xvi. "of
the Sacraments " tleclares "Sacraments ordained of Christ are not only
badges or tokens of Christian men's ]jrofessions, but ratlier they are
certain signs of grace, and God's good will towards us, by the vhich he doth
wort inviifihly in us." In " The Ministration of Baptism to Infants," on
page 107, " The minister coming to the font " is directed to use a certain
exhortation in whii-h the people present are exhorted " to call upon God
the Father" that " He will grant that he being baptized with water may
also be baptized with the Holy Ghost; be received into Christ'i^ Holy
Church, received into the ark of Christ's Church." Similar language is used
in administering " baptism to adults." The people are exhorted to call on
God " that of His bounteous goodness He will grant to this person that
which by nature he cannot have ; that he being baptized with water«

"WHY I AM A ^rI:TllODI.^T."

l.t that Ho (lid
r^r amount of

\\^ oilUOTH, it8

!<■ uctioii of his

lin society, any

of till! ViiriouH

! in our utidHt.

H. Wis niu.s| l)o

nd HO with tlu;

), must en^'raft

can hcconu! a

\\\' niMHt be

ofiicers. How

nil. 1 answer

1.S " tlie narrow

! born of vvaU'r

." .lolin jii., 5.

U! Kin;:doin of

lis coiiimis.sion:

i., 10. It i.H.said

on the Day of

baptized," and

n-47. Tlie Son

4 I\iiiirdi>ni, not

ed." •' He that

10. St. I'aul,

I true beliover,
Kiu ! arJHe, and

e of the Lcjrd."

to be .saved?"

1 tbou Hl'.alt be
ief ill the King
was liaj}iizal, lie
lie only way of
lere is one J^ord,

are all hnptized
ch." Col. 1., 18.

may also be baptized with the llolv Gluist, and received into ClirisCs Holy
Church."

TliUH, then, wo liavo seen that Tidy Baptism !.- the Divinely ap-
pointed way of enterin..' the Kiiij/doni of (Jod. (iod the Holy Ghost
deviscfl it, and Hi- iH^ver d(!vise.s a iiierc forniality. " / tickti<iirli<l<jc one
hapdyiii for tin' n niissinn af kI)i:<"' \h inf.illible truth. In tlii.s Baptism each
human b'in>? is brouiiiit into unity with tlm liiKirvoir of (Irace on earth —
the one Holy Catl-ojic and Apnstolk' Chtiri'h. To conclude. Baptism is
but one of the liiiibM of ( brist'.s JJody My.^tical, by which Ho touches us,
and t^ralts tis into Hininelf. We are plii'-ked by the Holy (Jliost from the
jHMsoned root of Aduni, and, in Baptism, >.'rafte(l into the Now Tree —
('liriHt — the Second Aflani, according' to the words: " Wo are members of
His body, of His ll< «li and of His lioness." Mph. v., 30. And .so the Tree
eiilar^'es; mo His lindy visible exjiands; so the Stone throws and be(!orae8
a grei.t Mountain and lills the wholc! earth ;" accordiii)/ as it it* said, "Ye
are the liody of Christ, and nuinibirs in particular." 1 Cor., xii., 27.
But enoujrb luis been said, ba.sed ou (iod's Word, .Inhn Wesley, an<l the
Bo<ik of I)is(i|iline, to coiiviic'c you that I was correct in '"/(//i/r/ to — "all
true believeis In C'lirist l)elnii</ (o His Church" — "if they have Ijeen
baptized," and that any other " theory is false and uuscriptural."

Ins "Treatise on
nd conse(juently

we are all bap-
Christ.'' And a

no other means
, 15. Your own
Article xvi. "of
'ist are not only
•ather they are
the vhich he doth

to Infants," on

to use a certain
to call upon God
with water may
to Christ'ii Holy
language is used
horted to call on
.his person that
sed with water*

LETTER NO. 8.

Peae Sir, — To continue my observations on the above tract,

Methodist—" There is not a text in the New Testament that teaches
any such notion as that an unl)roken sncce.s.sion ot Episcopal ordinations
is essential to a true ministry. It is a merely iiuiuau invention. If you
can quote one text -which fairly teiu'lies this succession dogma, I will
accept it, but not without scri]»lure proof."

Comment — We have now come to an important subject— the nature
of the Christian Ministry, and the provision made for its ijcrjietuation or
succession to it. To treat the subjct even very imjjerfectly is too great a
task for a single letter to the jiress, wliich, in these busy and warlike
times, must necei-sarily be sliort. However, seeing that your "one text"
demand is so moderate, I shall try and make one letter suflice for the
present. It is the same old (luestion over iigain that is here raised. The
opponents of Ej)isc(jpacy assert that there is but oiw order in tlie Minis-
try, viz., priests or j)resi)yters, and that to them belong the authority to
ordain and admit to the jMinislry. Un the other hand, the Church
declares that there have been, I'rom the Apostles' days, three orders of
Ministers in Christ's Church; )>ishops, }iriests and deacons. And she
requires of those who oUiciate at lier altars that they should be episco-
pally ordained ; that is that they should be ordained by a bishop who
has derived his autliority from some of the bishops wiio went before him,
in uninterrupted succession since the Apostles' days. This is the doctrine
'of the Apostolical Suciession. This is the dividing hue between the
Church and modern "church" makers; so far at least as the Ministry is
concerned. But winch statement is well founded. In the lirst place the
Ministry of the Tabernacle, in which we are taught to look for a
preliguration of that of the Church, consisted of three orders — the Levites,
the Triests and tlu^ High I'riest; that is to say, a j)riest charged with
functions whicli it was lawful ior none but iiMu lo disrharge. Why God
saw lit to have Ifujli Prifnt)*, J'rirsta and Livitr.^ in the .Jewish Church I
cannot say. Ha<l it pleased Him to appoint Itnt o/t order, in that case,
one order would have been enongh. lUit in His Inlinite Wisdom He saw
fit to appoint tlirec, so that neitlier one order nor tvo orders would have
answered the end of the rrieslhood. Now we should luiturally expect
that the Christian Ministry which took the place of this priesthood vtould
be conformed in some degree to the ancient nuxlel — tliat it too would
consist of three orders. Let us brieily see if such is the case. Our Lord
appointed and sent twelve men, whom He called A2)ostleri, as the chief
Ministers in His Church, l^uke vi.,i;>. He alsosent lorth the "Seventy"
to preach His Word. Luke x., 1. Here then when our Lord was on
earth we have three ordeu in the Ministry. Chri.^t, the Apoxtles, and
'* ISeventij" or Elders. Shortly before His ascension. He gave to the
Apostles their great commission to gcnind send (Ahers— a commission that
can never exijire until the Church nnlitant has done her work— "as My
Father hath sent Me, even so send I you." In accordance with thig

%1&.-

<« WHY J AM A met: JDIST."

e tract,

ent that teaches

jnil ordinations

eiition. If you

11 dogma, I will

)ject— the nature
perpetuation or
tly is too great a
isy and wariike
your "one text"
r suffice for the
ere raised. The
er in tl>e Minia-
the authority to
nd, the Church
s, three orders of
icons. And she
hould be episco-
)y ii bisliop who
kvent before him,
18 is the doctrine
le between the
i tlie Ministry is
le lirst i)lace the
t to loolv for a
?rs— tlie Levites,
st cliarged with
irge. Why God
ewish e'hurch I
er, in that case,
^Visdom IJe saw
lers would have
uituraily expect
riestliood would
at it too would
•ase. Our Lord
es, as the cliief
the "Seventy"
ir Lord was on
le AjiostUfi, and
le gave to tlie
'oni mission tluit
woriv— " as My
auce with this

commission, the Apostles, shortly after the Ascension of the Saviour,
proceeded to ordain a class of minihters which all agree in calling i>((((o??s,
whom tl icy authoriztid \n ])reacli and ba])tize. Actyvi.,3-G; viii., 5, 12,
3S; 1 Tini., iii., 8, lO-lo. Here again apj)enrs the ihrecfold ministry.
The Jy. '/>//( .X', "/SV-'r< »///," and ])( aeons. Now, for all we know, o?U' order of
the Ministry in the Cliristian (.'hurch might have been as good as three,
and it certainly would have l)een as good, if Ciod had seen fit to so ordain.
But sin<'c lie has appointed three orders, therefore neither two nor mie ar«
or can be suilicient.

But how was this Ministry to be ])eri)etuated? How did God provide
i'lT tlie succession to the Ministry of His Church? I answer by Apostolic
lSueeti'i<ioii. We V)elie\e that Clirist vested the authority to ordain with
the Ap< sties, and that the Episc«4)ate of the Catliolic Church, springing
(lit ol tills Apostolate, has succeeded to the same authority. That the
Li.shui'S (if the Catholic Church are the successors of the Apostles. And
iurilierinore, that there is no instance in the New Testament of mere
I'resbytcns— sc(;ond ordcr-ordaining and admitting to the ranks of the
Ministry. That the Apostles and they alone ordained seems (piite clear,
'i hey <,rdained the seven deacons. Acis vi., 3(). St. Paul and Barnabus
(.nlaiued cMi'ts in enrij ehurcli. Acts xiv.. lio. St. Paul ordained Timothy
and liius rcnnnds liim ; " f^tir up the gift of (huI, which is in thee by the
putting on of mi/ hands." - Timothy, i., (J. This is Apostolic ikittcession.
And as St. Timothy was [iromoted to tlie A|iostolic order, so was the
aiitliorily given to liim to ordain others to the sacred ^Ministry. He is
directed' to " lay hands suddenly on no man." 1 'i'imothy, v.. 22. And
again, "the things wliich thou hast heard of ]^le, the same commit tiiou
to faithful men, who sliall lie able to teach others also." 2 Timothy, ii.,_2.
'i'lius with his (lying hand St. Paul delivers up the keys to a smxessor in
his olllce. Call him //// nhot 'uamr iiov, jilic^i — Timothy succeeds to the
jirerogatives and powers of St. I'aul. And he is to act henceforth "until
the aiiiiearing of .lesus Christ," 1 Timothy, vi., 14; not by delegation in
tiie jilace of an absent, but liy succession in the place of a deceased
ajiostle. l»oes this " Scrijiture proofl'airly teach this succession dogma '/"
If so, will you " accept it ? "

And so in the case of Titus. St. Paul writes to him: "For this cause
left I thee in Cre'e, that thou shuuldsi set in order the things that are
wanting, and ordain elders in every city, as I heiel appointed thee," i., 5. K
the powerof ordinati<in were lodged with the lower grade of the Ministry,
why was Titus s(uit to Crete if any of the elders there could ordain as
Avell as lie? Or, suppi sing there were not enough there at first, why
must he "ordain eklcrs in mrii city '.' " AVhen elders or presbyters had
been ordained in a couple of cities, coukl not they be left to keep up the
succession.'' No, Sir, litus, and he alone, could ordain liy right of Iv"
aulhority as bishop, received from St. Paul himself. Put this is Apostob-j
Succeshion. Does this "Scripture proof fairly teach the notion" of the
necessity of "Episcopal ordination" as being "essential to a true
Ministry?"

Put we are told tliat the apostles had no successors, the oflBce be-
coming oljsolete when St. John died at Ephesus ; and that by some
means or other the jtower of ordination came to he lodged with the second
order- presbyters. Put what are tlie facts? That a succession of the
Jirst (ajMistolic) order was contemplated is undeniable from the fact that, on
the occasion of the first gap, that of Judas, it is said, "his binltopric let
another take." Acts i., 20. Here then, on the lirst iiage of inspired
ecclesiastical history, it is evident that one of the twelve had a suooeetor.

" WHY I AM A METHODIST."

Time need not be wasted in proving that St. Paul was " an apostle of Jesus
Christ." "ere then we have fourteen ajxistles, large as life apostles; the
thirteenth succeedhig to an apostle deceased, the fourteenth addec as the
growing exigencies of the Churcli re(juired it. Then we hav(! the
"apostle Barnabus." Acts xiv., 14. Let the nuudjer 1)0 now amended to
fifteen. If there might be JlJ'tan, why not JiJ'tirv, hmnlrcd f The apostles
without successors ! Where is tlie Master's promise? — " Lo, I am with
you alway, even unto tlie end of the world." This was a promise made
to the apostles and to them o)ili/. Examine it carefully " unto the end
oj the world." Look at it again — " always "-f/// the days of the world
unto its very end. Not even for a daij shall your line be broken. When
Chri^st said He would be vAtJi them to tlie end of the world, He was to be
with them and their successors. We conclude, therefore, that the apostolic
office is still in existence in this year of grace, 1S85. Call this "succession
dogma " a " human invention." No, Sir. God is the Author of it. God is
the Preserver of it. It ccnniot fail any more than Christ's own promise
can fail.

An extract or two may be added from the writings of Wesley. In
1745 Wesley wrote: " We believe it would not l)e right for us to adminis-
ter either baptism or tie Lord's Supper, unless we had a commission so
to do from those bishops whom we aj)prehend to be hi a siiccession from
the apostle.s." Again, " We believe tiiat the tlirojold order of ministers
is not only authorized by its apostolic institution, i)ut also by tiie written
word." AVorks iii., 362. It thus appears that Wesley did not consider
"this succession dogma" a "human invention," and that he considered
"'.episcopal ordination essential to a true Ministry."

In reality there is no difliculty about the "succession dogma." That
a succession of some .^ort is held by your own communion as "essential to
a true Ministry " is undeniably true. For no jHirson, however good or
learned, is permitted to adminisier the Lord's Supper except a " minister"
who has been " ordained by the laying on of hands " of other " ministers."

For instance, Mr. A , the sadler, or j\Ir. B , the carpenter,

would not be permitted to do so. But why not? Because not " ordained."
Is it not clear then that you hold a "succession" of some sort as essential
to a true Ministry. The difierence being, however, that your "suc-
cession" began with men who were without i'ivine authority to confer
Divine authority; contrariwise, the Ajiostolic Suci'ession reaches back
through the ages clear to the IMount, where the Saviour saitl : " As My
Father hath sent Me, even so send I you." In short ; no man can give
any spiritual office to another unless he himself has received the autl)ority
so to do. The New Testament gives no countenance to the idea that the
members of the Church ever took upon tJtemselves the office of the Ministry,
but that they always received it from those who had ihe authority to
give it. To conclude. " Episcopacy is necessary because it is of Divine
institution and because the Church of God has been governed in that way
for upwards of 3,000 years. The high priests, priests and levites already
referred to were an Episcopal order 3,500 years ago. Our Blessed Lord
lived under this order, and perpetuated it in bishops, priests and deacohs,
being the only church government known for full 1,500 years after the
Ascension." We must ever remember that the Church must be older
than any written account of her. That in fact the Church wrote the New
Testament, and that when the books containing the canon of the New
Testament obtained their i)resent fixed character, namely, about 400
years after Christ, Episcopacy was indisputably universal, and therefore
must have been supposed to harmonize with it, or the Church would not

«' WHY I AM A METHODIST."

1 apostle of Jesus
ife iipostles ; the
ith addcu as the
ti we have the
low amended to
' f Tlie apostles
" Lo, I am with
a promise made
y " unto the end
ys of the world
broken. When
d, He was to be
hat the apostolic
this "succession
hor of it. God is
t's own promise

h-ivP set her seal as a " witness and keeper" to a book which condemned
her practice. The world has been again and again challenged to produce
one si glo church in all the world, which in the first tlie second, the
third the fourth, the lifth, or the sixth century, was lor one moment
Sv erian But the writ has always been returned with the endorse-
ment " it cannot be found." And this chuilenge 1 repeat in the county of
Beu&ew.

I of Wesley. In
or us to adminis-
a commission so
a succession from
•der of ministers
o by tiie written
did not consider
at he considered

1 dogma." That
L as "essential to
lowever good or
3pt a " minister "
her " ministers."
■, the carpenter,
I not "ordained."
L' sort as essential
that your "suc-
thority to confer
on reaches back
r said : " As My
tio man can give
^•ed the authority
uhe idea that the
3 of the Ministry,
I he authority to
e it is of Divine
rned in that way
d levites already
)ur Blessed Lord
psts and deacohs,
} years after the
.'h must be older
■h wrote the New
anon of the New
Linely, about 400
ial, and therefore
Jhurch would not

LETTER NO. 0.

Dear Sir, — 1 beg to make a few mure observations tb'a ..')e\: on the
above trxt.

Metliodist — " The theory that God depo.si'.s special grace wiU lisbops
and priests, to be conveyed to others by ordination }',nU bap i.:m, is jrronioufl
and unscriptnral. Christ is the supreme Fountain of Gra e, and ail may
go directly to Him ; Jjr lie is rich unto all that call upon him."

Comment — The exact meaning of the above passage seems to be
somewliat doubtful. Is it your "throry" that no "special grace" is
conveyed in " ordination " and "Ijaptism.?" If so, you but pronounce
your own standards as "error.ious and unscrii)tural," as tiiey expressly
teach such a " theory." Or, taking the two clauses in the above passage
together, is it your " llieory " that the clergy cannot be of any use to their
flocks, and that the sacraments iire not niraiif^ ofgrac^e at all, but that all is
to be transacted lietwixt (.iud and ourselves. If so, Ishouldlike toseethe
•' Scripture proof" for such a novel " theory." That " all may go directly
to Christ " is a stateiueut 1 heartily endorse as far as it gous. But if God
has appointed means of Grace in Ilis Church of which means He has
apjKtinted certain of tmr fellow-men to be the administrators, and that He
hufi done so there can be uf) doubt, then it is surely our bounden duty, as
we value our soid's salvation, to use such means. As "Wesley himself says
in his sermon on " ^Nleans of Grace," — ^^ (trcoidiixj to the (hrislov of Holy
Writ, all "7(0 doiirc (h< iirori' of (hid ore to avoit for it iv the i\!< aiix vldch he
hatli ordahh'il : in using, not in laying tliem asitle." Works i., 131). Or,
is it your wish to convey the impression that our "theory" is tliat "God
has dej)osited special grare " with the uk )i iliom^dvcK'! ii so, we utterly
repudiate such a " theory," it must l>e the product of your own imagin-
ation. But we do believe that — not as Mr. A. or ^Ir. B.— but <ik hiyhnjis
and priiHif: of (iod's church thev have received Divine aui!,ority to
exercise ce rta in functions in that I 'hurchjWh it'll functions it would lie unlaw-
ful lor any of the congregation, however holy, to perform. Let us remem-
ber the " gainsaying of Core," of wldch *St. Jude reminds us in v. ii.

And let it be reverently asked, is " Chrif^t the mipri me Fountain of
Grace?" Is not (iod the /''//(( r—tlie Firi^t Ferson in the Adorable
Trinity — the Fountain of all (irace. And so the Catholic Creed Itegins,
" I believe in one (.jod the Fotli< r, Aimiglity." But liow is tliat Grat-e which
man needs to tlow to him? Is tliere any Divinely aii[)ointed channel?
Most certainly there is. "Starting from God the Father gnue Hows lirst
into God the Son. There jieingno bar between His GotUiead and His
Wanhood, owing to thi'ir unity, the Grace flows into His Manliood and
fills the latter, so soon as lie latter has been " made iierfect " for it "by
sullering." By the a<-ti(ai ol' the Holy (iliost, tlie Budy .Myslicalof Clirist
— His Churcli — is united to the Bodj ^'alural of Christ : and there being
no bar between Christ's Plan's Nature and the church Catholic, owing to
llaeir unity, the grace thut is iu that Muu'» ^'ttture tlMweU forth and tUled

the Cat

baptize

now ■

t)ow

thro ly 1 1

mny

j\;rson

Body

assumi
Maker.

(

« WIIY I AM A METHODIST."

ya ..eeh on the

ice witl bishops
-iii, is jrronious
e, and all may

him."

:e seems to be
)ecial grace " is
'jut prononnce
they expressly
i above passage
luiy use to their
' l;ut that all is
!(Uil<e to see the
nay go directly
^■s. But if God
nieans He lias
rs, and that He
lunden duty, as
cy hiniiseh'says
hcisiou of Holy
nuans v'hich he
vs i., 139. Or,
" is tliat "God
so, we utterly
* owji iinagin-
-hnt (IS liislinps
' auilority to
<>uM ()cnnla\v-
Let us rcineni-
s in \ ii.

(' Fountain of
the Ad(jrable
("reed logins,
it Grace wliich
ilcd cluuniel?
ace flows iirst
licad and His
^ianiidoil and
•t" for it "by
■itical of Christ
I there being
ohc, owing to
jrth and lilled

the Catholic 'Jhurch at Pentecost. And there being no bar between the
baptized individual and that cliurch, because he is one with it, tlu^ grace
now llows freely into the individual. And the end and ]»urport of all this
flow of grace and life is salvation." Thus the dinn-t road toChnst is
throiyli Hisciiurrh, with itsdi\ine ordinanfcs, as His body. Tlu^ whole
may be summed up thus: "The union of Crod and man, begun in the
j'^:;rson of Christ, is continued and extended in the Church, which is the
Body of Christ; the Church acting through its Minislry and Sacrameuls."

Methodist — "This succession theory has been the cause of the priestly
assumpLions of Komanisni. li puis iunuan agency belv. een man and his
Maker."

Comment — As we are not now c> .u'orncd with the "assumptions of
Romanisin" the\' need iidtbe cdusiilered. It issome of tlie" assumptions"
of ^Methodism tiiat are under (■('nsiileration. Your objection to the
doctrine of the I'riestliood because it juits a man between God and the
Boul instead of encouraging each htnnan being to come for himself to God,
is not true in any full sense, unless Prie.sts always discourage their people
from sa\ing their prayers, and so I'nMii making their wants knov.ii to God.
But it is true in a jiartial sense, f<:r the ^'hurch of God certaiidy does
teach that some kinds of spiritual blessings can be Inul only through the
channel of a comnds.>jioned order of men. (»od's rule, never dt'])arted
from save in the ••use of such special revelations as He made to Abraham,
Moses, and the like, is to deal with men H'lonyii men. Take the Patri-
archal Dispensation. In (ienesis xiv. we read of " Melchi/edek, king of
Salem" a " ^)riest of the most high God" blessed Abraham. iS'ijw if
ever a man troii this earth that needed not the blessing of his felknv-men,
that man was Abraham. Why should a priest interjiose l>etween God and
Abraham? What need had such a man of ^lelchizedek's blessing? It
was needed because (iod ordained that this Priest, King of Salem, should
bless even " bin\ that had the prouiises." And Abraham was the especial
type of the Cliristian, as one who is justified by faith and embraces the
promises. As to the Jewish Dispensation I need not multiply proofs that
in it the principle which you condemn occupied a immunent place. God
ordained that no sacrihees of any sort were lawful, ex 'ept the priest
assisted in some way or other in their offering. The principle is very
clearly revealed in this Dispensation that God led his people to expect
certain blessings through the agency of their lirethreu. It was God Him-
self who put "human agency l:etWv.'en man and bis maker" intiie Jewish
Dispensi'tion. But you don't agree with Him. A word or tAvo as to the
Dispensation of Grace. Christ laid down this "standing between" Him-
self and the sinner as the great characteristic f)f the JNIinistry He
appointed. The Apostles, In- the direct institution of Christ, stood between
Himself and His church. In sending the Apostles He assures them that
they are to act in His stead, and, so far as it is possible to man, to fill
His place. His commission is, " As my Father sent Me, even no send I you."
This was their authority to act in all things for Him. Again, He says to
them — " He that heareth you, heareth me, " Luke, x. 16. Consider the
miracle rf the loaves. We see how C'hrist sets the Apostles between
Himself and the multitude. He distrilnUes the loaves to the Apostles
and lUey to flu^ mtdtitude. He might have fed the multitude with His
own hand, or He might by a word of power, have so sustained them that
they would have needed no food till they reached home. Thus we find
Christ, wlien visibly }iresent, putting " human auiMicy " between Himself
and the n\ultitude. And this nuracle is a typical <uie, foreshadowing all
ministerial agency in the church of Christ in which He Himself does all
which is essential to our salvation. And this agency does not supersede

"WHY I AM A METHODIST."

Christ's own aotinpr or obscure His prace, but rather maarnifies both.
Christ commissioned His miiiihtry to pr«ach,to Iniptizo, to administer the
Lord's Supper, and to al^solve. No man can either liai)tize, or administer
thd Lord's Supper to, or absolve himself. Therefore, if lie receives any
benefit through these appointments of Christ, he must submit to receive
that beuefit through the in.strumentality or intervention of his fellow-man,
and that l)enent I'omes from the exalted Human Nature of (Jiirist. Thus
Christ Himself appointed the principle of putting" human agency between
man and his Maker.'' But you don't agree with Him. And so it may
not be .so surprising fter all to find you disagreeing with the actual
practice of your own communion. In the preaching of the Word, and in
the administration of the Sacraments, INIethodism "puts human agency
between man and his ^Iak(»r." And last, but not least, in the public
services of the Lord's Day, Methodism delegates the prayers to one man,
making him the mouth-piece of the peojjle to such an extent as to seriously
interfere with the liberty of the individual. Thus Metliodism, even iJo
a greater extent than the "succe.'- ;ion theory" puts " hunuin agency
between man and his INFuker." It seems surprising to find men con-
demning in otliers what they themstdves practice to the utmoat extent
But strange things do hajypen now and then.

er maarnifies both.

\i\ to administer the

ptizo, or administer

, if iio receives any

t sulimit to receive

nofliis fellow-man,

lire of (Jhrist. Thus

an ajrency between

And so it may

ifr with the actual

if the "Word, and in

uts human agency

least, in the public

|prayers to one man,

xtentas to seriously

^lethodism, even l»o

ts " human agency

<r to fhul men con-

the utmost extent

LETTER NO. 10.

Db.^r Siu, -I beg to continu« my observaticms on the above traei

Methodist—" Many of the greatest divines ctf your own church ntteily
reject it" — that is the "succession theory."

Comment— How "many" and who are they? That some of otur
clergy have done st) I know. But I have yet to learn that they are
(tlassed Avith the "greatest divines" in the English church by their fellow
Churclmien, thoutrh, perhajis, so classed by outsiders. But let me tell you
that tlio individual opinions of even our "tireatest divines" have not the
smallest authority. If we were Cranmorites, Ridleyites, or even Light-
footites, the opinion of Cranmer, Ridley, and Lightfoot would be binding
upon us; but we are not. "What is binding upon us are the standards
which were agreed upon by common consent — the voice of the Church of
England as on organized bodij — not the mere oi)inion of this or that divine.
The teaching of the clmrch on the matter under consideration practically
rests on Art. xxiii, and the Piefi;ce to the Ordinal, to whicli documents
you may refer if so di posed. The C'hurch of Ilnghind solemnly declares
in the face of the wfirld thnt from the Apostles' days to our own, the
church of Christ has never known anything of a Ministry whicli did not
consist of bishops, priests, and deacons, with authority transmitted in
*' unbroken succession. " from the first age to our own.

Met}>odist — "As long as God calls and qualifies men for the ministry
of Methodism, and makes their ministry the power of God unto salvation
to sinners, we say to all priestly pretenders, what God hath cleansed that
call not thou common or unclean." ^

Comment — I heartily acknowledge the working of the Spirit of God
hi your communion. I admit, and thank God for, the good which has
often l)een done by your ministers, and the brilliant examnles of piety
which many of your i)Oople have exhibited. Though God has a regular
channel in which His <irace ordinarily hows, just as the river .lordan has
one only bed; yet, as "Jordai-i overflowed all its banks all the time of
harvest," so God's Gra' e may overflow the channel of His own appoint-
ment. But this is not to attribute to your ministers a valid ministerial
commission from our Lord. On the contrary, I do not yield to such a
ministry any right or truly derived authority whatsoever. If your
ministers are self appointed, or appointed by others who had no authority
from Christ through His Apostles, then, manifestly, whatever of truth and
holiness there may lie in your communion, whatever of zeal for God and
love toman, it wants the Royal Charter of incorporation given under the
hand and seal of the King of kings. And now we come to consider

briefly your claim 1 may say your unsupported claim — that " God calls

: men for the ministry of Methodism." God may commission men to speak
or act in His name in one of two ways, mediately or immediately. In which
of these wav3 were the " men for the ministry of Methodism " commias-

«WnV I AM A .AfEUrO''! T."

ioned to a'lininister Clirist's sacriiint'uts.' If inrnvdiutelif—hy God's own
month— tluMi llio nuMi nmst liavi* received IVoni God the power of work in*;
miraclPH, or ol' foretelling' future events, no that mankind niijiht eertainly
kno'i' that Uo had called them. Such has l)een (iod's invarlalile metho<l.
But there is no evidence that your ministers ever received any such
powers, 'i'liereforo, (Trod nin'or (ailed tiiem imiihdi(it(lii~hy llis own
voice from Heaven. The oidy other nMnaininiz way in which it is pos-
sihle to receive a divine coinmission to minister in Holy Things is
mediaidii. If it he mrdkidhj then the person is comnussiond by some
person who \a <nif}\OT\zeu to transmit the ministerial ollice. As it is said
m llel). V. 4., " No man taketh this honor unto himsidf, but he that is
called of God, as Avas Aaron." How was Aaron called ? He was called
by the mouth of Moses, an mithoiizcil minister of (Jod: so that, to be called
by an autlmri/ed minister, is to ho. " calked of God." And — let it be said
tenderly and courteously, yet plaiidy this is jirecisely what tlie ^letho-
dists have not <:ot — your ministers have not been '"called of God as uxis
Aaron" — by one auth(jri/ed to call tliem.

Methodism dates from .Tobn "Wesle)'. He was the founder of Wes-
leyan JMetiiddism wliicb has developed into the "]\h;thodiHt C'hurch of
Canada." T.ut \\ ho was John \\'esley? And what oilice did he hokl in
God's cl lurch? He was a j/r/'/Vs/ of the Knjj:lish church. As such he had
no authority whatever to admit to the ministry. He never received the
authority to ordain others, and he could not in^piirt to otiiers what he
had never himself received. It nuiy l>e useful to consult the writin;j:s of
the founder of ^Methodism — the first INletbodist — to see how he re,uarded
the men he appointed to preach — whether he regarded them simply as
lay-preachers or as duly ordained men with power to administer the
sacraments of Christ. Wesley has written much on this nuitter, but a
few extracts from his sermon on the " ^linisterial Otlice" must here
suffce. This sermon is founded on Heb. v. 4. the text being "no man
taketh this honor imto himself, but he that is called of God, as was Aaron."
This celebrated sermon was written liy Wesley wiiile at Cork, in 17S1I. It
waspreacbed not oidy before liis Conference in Ireland, but also iiefore that
of England. And he iinally published it in the " Armenian MaLiazine " of
1790 in the two parts of^Iay and June, nine and ten months before he
died, and consciiuently many years after his "conversion."

Thomas INIaxwell and others had offered to serve as " Sons in the
Gospel," and Wesley called attention to the terms f)l' their commission in
these words: "He received them wholely and solely to preach, not to
administer sacramGuts." AVorks ii. 541.

ticularl

It does

])aiitize

for ten

Korah,

taketh

O conta

the ( •( 1^

extend

founde

"Keve

pri(\stly

warnin

"In 1744 all the Methodist preachers had tlicir first conference. But
none of them dreamed, that the being called to preach gave them any
right to administer sacraments. And when that (luestion was proposed,
*In what light are we to consider ourselves'? it was answered, ' as extra-
ordinary messengers, raised up to provoke the ordinari; ones to jealousy?'
In order hereto, one of our first rules was given toeacii preacher, ' you are
iX) do that 2)(trt of the work which wo appoint.' Bnt what work was that?
Did we ever appoint you to administer sacraments; to exercise the priestly
office? Such a design never entered into our mind; it was the farthest
from our thoughts ; and if any preacher had taken such a step, we should
have looked upon it as a. pali)able breach ofthis rule, and conseijuently as

a recantation of our connection and in doing it you renounce the

first principle of Methodism, which was wholely and solely to preach the
><3«epeL" Id. 542

«WIIY I AM A METHODIST.'

//—by God's own

power of working

I niijiht certiiinly

AiiriuMe inetliod.

ceived any such

///—by His own

L which it is jioa-

Iloly Tilings is

issiojid l)y some

«e. As it is said

F, but lio tiiat is

He was called

tliat.to be calkMl

I — let it 1)0 said

uiuit tlie Metbo-

m1 (if God as was

fdiuider of Wes-
luKli.st Church of
i did he hokl in

As such he had
ver received tbe

otiiers wbat he
t tbe writings of
low lie regarded
them simply as
i administer the
lis matter, but a
ice" must here

being "no man
(i.as wasAan.ii."
'ork, in 17SU. It
italsoiiefore that
an .Magazine" of
ontbs before he

us "Sons in the
r commission in
3 preach, not to

onference. But
gave them any
u was proposed,
^ered, ' as ciira-
es to jealousy ?'
eacher, ' you are
work was that?
•cise tbe priestly
■as the farthest
step, we should
consecjuently as
u renounce the
y to preach the

"1 winli you would seriously consider what bas been said. And par-
ticularly you whom ( kkI batb commissione 1 to call sinners to repentance.
It (k«;s by no means follow from bence, that ye are commissioned to
l)ai)tize, or to administer tbe I.ord's Sup, er. Ye never ilreaine<i of this
for ten or twent\' yc;irs after yv. Iiegan to prearb. Ve did not llien, like
Korah, Hatban and Abiram, 'seek tbc^ pri<'stiioo<l also.' Ye kiu^wnoman
taketb tins boiior unto bimself, but be ibut is caUed i)f God.as was Aaron.
contain yourselves within your <»wn luiunds; becontent witb preacbing

the (nispef. Jn ( iod's name h\h\> tliercl" hi. b-i'.\. 'AA. Sj)act^ Inrliids

extending tiie quotations. Hut surely sucb words from tbe venerated
founder of Metbudism must >lrike sbame into tbe beart of many a
"Keverend " Wenleyan prea'l it as be jiresunics to lay bands on the
priestly otljce, and to "administer tbe sacrament" with tbe solemn
warning of the first Methodist ringing in bis ear.

In conclusion T must call your ;ittention to the ict — for it is not as
well known as it deserves to lie — tiiat tbe Metbodist body in Mngland up
to b^l?H, bad no kind of ontinatioii wbatever. Up to tbat date tbey had
abided by tbe principle laid down liy the ( 'onference of 17it;'.. " We bave
never .sanctioned ordination in I'aigland, eitber in tliis conference or in
any other ; in any degree, or ever attempted to do it." In bSI!*) Confer-
ence declared tbat, " tbe Wesleyan I'.ody bad de|>arted from Scripture,
from tbe usages of antiijuity, and fro.;> tbe universal jiractice of ibe
cbnrclies, and tbat tbe conductof tbe Apostles acting under tbe inspiration
of tbe Holy Spirit ougbt to lie follow (■< I ; and so, after mueb discussion,
and many ill-timed allusions to Mr. Cbarles AVesley's famous lines.
Ordination was voted back again." Sniitb's History of Metbodisni, vol.
3, p. 261-2

But were the ordainers of] SSri even Presl iv tors ? The ri to was performed
by the I'resident, tbe ex-1 resident, and the Secretary for tbe time being
wbo bad tbem.selves received no kind of ordination witb "laying on of
hands" from any l)ody wbatever. wbetber r.pisropal or I'resbyterian.
Tbey were in fact but /(.; )inii. As Tyerman, himself a Metiiodist, records
a preacber saying: "Ordination among Methodists I amazing indeed!
Surely it never began in tbe midst of a multitude of couiis(dlors; and I
greatly fear, tbe Son of Man was not Secretary of State, or not present,

■when the business wa.'j lirougbt on and .'arried \-ears to come will

speak in groans of tbe opprobrious anniversary of our religious madness
for gowns and bands." And another — " 1 wish tbey bad lieen asleep
when they began this Inisiness of ordination ; it is neither F.jiiscopal nor
Presbyterian; but a mere liodge-podge of inconsistencies." — Vol. 3, 4ot).

The 'juestion may now be asked — wbo are tbe "prlmtl;/ prefrncftrsT*
TJnIe.ss you can nhow tbat your '' ministry" bas been "called of God, as
teas Aarov;^ as enunciated in tbe 5th Chapter of the Heluews, to do what
your own founder bas assured you was " ever tbe j»eculiar honor of tbe
priesthood," viz: to celebrate the sacrament of the Lord's Supper — the
answer is not far to seek.

LETTER NO. ii.

Dkak Sii:, I desire to make a few more observntions this Week on
fbe ttbovt) u-uct.

MethodiHt, — "Unity of faith and spirit is essential to a trtie cliureh,
boi tbere is no scriptural authority for the Roniitih dogma, that (.orporate
unity is an esfien«ial thing."

Comment, — I fear you have made l)ut poor use of your Bible.

The unity contemplated by our Lord was not merely one of "faith
and spirit" — an invisible unity, one alone viaible to God— but the uniiy
id a "corporate " body, the unity of an organized society — a unity visible
to the world.

Read the prayer offered up by our Saviour on " the night in which He
was betrayed": "Neitl -rijray 1 for those alone, but for them also which shall
believe on Me through their word ; tluit they all may be one ; as Thou,
Father, art in Me, and I in thee, that they also may be one in Us : tluit-
the -world may bditn' that Than hast s^cvt }fi. And the glory which Thou gavest
Me I have given them ; that they may be one, even as We are one : 1 in
them, and Thou in Me, that they may be made perfect in one ; and that
the world may knmr that Thou haft srv't Mi , and hast loved them as Thou
hast loved Me." John xvii. 8ee liow near and dear unity was to the
heart of the Saviour. Mark the recurrence of the petition — " That they all
n .ty be one." And why did He thus pray for unity ? Why, but "that
the world " might not only •' hrHcri " but " know " that He had been sent by
the Father. It must be manifest to any candid mii.d that ©ur l^ord
prayed not merely for an "invislMe " unity, for that " the world" cotdd
not see. He prayed for an outward, visible, "corporate" unity which
alone "the world" could sec. Tliink you the Lord prayed vot for "an
essential thing " at such an awful time! Can you honestly believe tliat
our Lord prayed for the unity of the spirit only, and not ^or the unity of
the body as well. Yet tiiis is the doctrine 1\v which you would vindicate
the sin of having separated yourself from the body of Christ, and wounded
your Saviour in the house of His friends. how you trample on that prayer
in very scorn and mockery ! You would destroy and cast away the
divinely appointed and ordained evidence of the Gospel's Truth, the
chosen evidence of the Lord, visible, tangible to men forever.

It were as reasonable to talk of inrmhle sacraments, of an imisible
ministry, of an invisihle resurrection, as to talk of an "iin-i si hie" church.
Your "invisible" theory is but an aftcrthoiajht — a mak( shift, a "human
invention," " got up" by men. who, finding only one church in the New
Testament, and findinsr a hundred or more of bodies each claiming to be
that One church about them, and not being aide to meet those two facts
in a manly, straightforward way, have tried to reconcile them by sitheory,
an iavention for the purpose. But the Scriptures know nothing of such a

" WTIY I AM A METHODIST."

fons thig week on

to a true <"liurch,
iii:i, that ('( irporate

our Bible.

(>ly one of "faith
od— but the unity
y— a unity visibfe

night in which He
im also which shall

I'e one ; as Tliou,
ie one in Us : tJiot
which Thou gavest

We are one : I in

in one ; and that

ved them as Thou

r unity was to the

>n— " That they all

Wliy, but " that

had been sent by
-d that ©ur l.ord
the world" could
ite" unity which
ayed not for "an
stly believe that
t ^or the unity of

would vindicate
rist, and wounded
l)le on that prayer
d oast away the
spel's Truth, the
rever.

ts, of an inmsible
i)iHsil)le" church.
'^hijt, a "human
urch in the New
h claiming to be
i those two facts
them by a theory,
xothiiig of such &

*' theory." The New Tostumont roprosonts the Churcli as a rl»il>l>\ orjzan-
i7Au\ Ixidy, made tin of '..'immI and had iiicmbers- wheat and tares; good
fisheH and h:id ; f'odiish \ iru'iiis and wiso ; living brani ht's ami witln'ri'd,
of the trne Vine. Ah Ihcrc is but "()n(^ S[»irit " ho there is but ''Our
iio(///." Kph. iv.,1. Tho iliidy is one, and so is the Church. Christ
never fuiuided but (hh church.

" Tell it unto the Church." says our Lor<l. How can you " tell it" to
an " I /()•/■ .v/////" coniniunity V How can a nuin bo "castout" tifan" ///'•'•'^/''/''"
churcli '.' If he Ih! a good man, he still licloiigs to your " invisible" church
as nnich as before, ainl if he be a l»ad man, you cannot cast him out,
because \\v. ncvrr bcloiigi'd to it at all. It would appear impossible to
doubt that, throiigboiit the days of the New Testament there was "one
bodv," known as the Churcli of (iod — that there was ''one liody " guided
by " One Spirit," " One Fold " led by "One Shepherd."

But more. This outward, visible, "corporate unity" is no mere
supposition. // h'l.s c.vhhd. In Aiiostolic days the world i^av the divinely
eh(jsen evidence of the (los]»el's Truth — the Oneness of Christ's Jollowers
— s{)reail abr(ia<l befon^ its eyes, and in the converr^ion of thousands, the
power of that (;\idence was displayed. The One Chnrcli, small and weak,
oi)presse(l and persecuted, but still the one Church, l)oro aloft the banner
of the Cross victoriously, and planted it at last on th(^ j)rouilest height in
all the world, tin' " .Mount of the ( 'ai)itol," Tln^ battle cry of " One Lord,
One Faith, One r>ai)tism," con(|uered in every lieid. So stood the church
for at least three centuri(>s. Slu; wore one grand unbroken front before
an astonished world. Orand, yi's, grand il is to look back to that vast
army marching on in brotherly love, men of all colors, tongues, and
(;liinos, marching shoulder to shoulder, mider one banner and one Ix^ird,
to trample into dust the idols of the ancient earth. They had the Lord's
own chosen evidence, they were one. Then tribes came together, and
nations turneil as one man.

And what has existed, we may hope, will exist again. It is for this
reason that the two great .societies exist within the Cliurch of l^ngland: —
one for reunion with the F^astern churches, the other for the reunion of
Christendom gt^nerally.

The princii'leof "Corporate unity," though denounced for many years
by the ^Methodists, has at last been acknowledged as an" essential" thing;
for at some cost to all parties concerned, the various Methodist Ixxlies in
Canada have united, so that instead of having several "Methodist
churches," we have o?/c—" The Methodist Church of Canada." I do not
think your brethren will thank you for saying that.sw/*- " corporate unity "
is ?/o.'*-" essential" and " liomi.sh." And can any one more eflectually
help Itomanism than by calling a scriptural principle — one of the marks
of Christ's church — " Komish."

MethiKlist, — " The only bond of unity between the apostolic churches
was submission to apostolic authority, and a common experience of salva-
tion by faith in Chr'.st." ^

Comment, — And as .-^ on.sequence of yielding " submission to apos-
tolic authority " the members of the "apostolic churches" "continued
steadfastly." not in tlie " Ajiostles' doctrine " only, but in their "ffUowi^hip"
also. Now the j)lain meaning of this is that the' early christians did not
split up into several independent bodies, but all continued in the same
6o«'iety, which was under the direction and Go\-ernment of the Apostles.

"WHY I AM A METHODIST.'

Tims the very "bond of unity" whirh voti concodo must liave included
Uiat very outward, vimhlf, "corixirau* unity " which you only u moment
ago denounced U8 " li^imiwli " and " unwcriptural."

But "Hul)niiH8ion to npoHtolic authority" is just as norPHsavv in tlio
ninottHMith fontury hh it was in th« first— in " Aixistnlic days." Vet tiiis
is procisolv what your conininnion utterly rcjfits, it suliuiils to noecvlca-
iastical authority wluitovor save its own, which is nut " npoHtoJic." Your
<»mmunion does not "continue in tlie A;.:,.-tni',,- jejlinrfkip" hut has
created a new fellowship of its own whic*: is cortuiidy wi'ntiug in " ujios-
tolic authority."

Consider how St. Paul wrote so 8to.rnly of those v lio would separate
themselves from the one hody — the " Ai.osti*:.;' fellowship" :—" >ow I
Ijewiech you l)rethren, nuirk tii^m which cmi.-,c 'Uvisions and olfences
contrary to the d(M*trine which ye have learned, and avoid them." Rom.
xvi. 17. Or, aRain, that he .should he.seech the ('orinthian.s "that ye all
speak the same tiling, and that there he no divisions among you," 1 Cor.
i. 10, for " is Christ divi<led " he a-sks indignantly. Yes, schism, or
division was in his eyes a j^reat sin ; hut your " itirimhle ch.urch" theory
Rvaeuates such passages as the ulxjve of their meauiug, for it mukua
Bcliism o/i hnpossible mi.

jiHt linvo included
|u only u nioniont

nocpssaiv in tfio
"I'lys." Vet this

|inutjs to not'Cf'Iow-
ntxistdlic." Your
"'"/">," but lias

'•luiting in '• u]Mja-

o would Ropnrnto

'sl.ii)":-"S'ow I

i"iiH and oH'onros

J)idthoni." lioni.

anM "tliHt vo all

long you," i a)r.

Yes, soli ism. or

«;hurch" thoory

ug, for it mukua

LETTER NO. 12.

Di:.\n Piu,— I fully expected to havo concludod my reply to tlio ahovo
tract en> tlilH, }>utso nianv {)oint« deniaiKkul attention, my pro|^'roH8 lifts
Id'on uiiiivoitlalily hIow. llowcver, as most of the strom^eHt points in tlio
document huv<! iiccn dealt with and di.sjMtsed of, I shall conclude my
ohservatluns sis sin-edily as possible, us I do not wish to weary the
patience of the n^ador.

^Ieth(.(list,-"'rhe Methulistfi everywhere preach the same truths,
and are really one."

('nminent, — This is a men^ Vuiast, and 1 may say of your statement,
as the Irish Conference naid of Wesley's reason for "consecratiii};" Coke,
— "it is nionM*asily hhsuuhmI than proved," which, by the way shows
that Methinlistjs dillerat least on thi> subject of the nnnistry. To the
niirellei-tiii</ niiiiil, it is misleadintr to s|)eak of the many Methodist
Ixnlies iin<ler tlieir coniiuoii naiimof " Methodist." The tmthiiikiiiir are
thus led to conclude that this ''family "is iKjrvaded throu;,'lK)Ut by the
utmost harmony.

Po yon seriously wish your readers t(» believe that the ((V " Mt'tho-
dist churclu's" in the I'liited States "are really one?" If they be " ;•(■((////
f>;/( " and hold " tiie same truths," how is it that these ten bodies are
separat^^ and distinct, as much so as Mtitluxlists are distinct and separate
fn m r.;ii)ti,sts? How is it tliat they are very often liostilt^ t^iwanls each
other, and in many instances two or three of tliern are laborin;: in the
same lieKl ? So lon^t as they remain "really " dindrd, it will be dillii'ult
to persuade p<'opli' that they " are really one." The same may be uaid of
tlie Methodists (if Kn;j;land and Irelantl, l)Ut I must hurry on.

>Icthodist, — "If unity is the mark of a true church, so much the

worse! for your church instead of unity yon have evangelical Cal-

vanisui, skeptical b'atioiialism, and Hc.niisb fiitualism, all tan^dit by her
ministers. Tlie less yuu say ubout unity the Ixittjr; fur you have no
real unity Uj show."

Comment, — r>y havinp: omitted to jrive some clear statement as to the
meanin;jr of •' i '•(//((/.//cm/ Calvinism," '* i<b])(ii-nl Hationalism," and " liomisk
Ritualism," vour readers have missed a treat. 1, for one, and I am
serious in what 1 am about to say, should like to have my under-
staudintr enlii,'hti'ned by some clear detinition of these three things. But
this need not be dwelt uiKjn.

Tliat a sprinklinji; of persons may 1)0 found within the pale of the
Church of Kn^iland who have more affinity for and sympathy with
llomanism, Puritanism, or Rationalism, than with the actual standards
of their nominal communion, ajJi^eara to inevitably follow from the fact
that she is more completely a microcosm of uU contemporary religious

" WHY I AM A METHODIST."

thought than any other coinmunion. But those exhibitions of disloyaltj'
are unimport. -t, both in re.sjiect (jf the numlMTS concerned and of tlioir
influence. No Roman, Dissontin<r, or A<rno.stic nil)bHng at tlu^ Clinrch of
Enirland from within counts ^.?r mucli in the long run. Her children
cannot mould her; she trains and alters them. Her children cannot
make her what they want : in tlie long run she makes them what she
wants.

But, Sir, do you demand as essential to "unity " that every man's
mind shall be cast in the same mould? That the large body of clergy
and uiity in the Anglican church should not vary in religious opinion?
Wis it HO in Apostolic days? Were there no disputes and differences
among Ajiostles, holy men who nevertheless knelt at the same altar and
olfered united worship to the same Lord? Were there no difleren(;es
])etween St. Paul and St. Peter touching questions of the law?

Can you denv that we have ''real" substantial " unity to show"
when M-e can i)oint to the fact that 30,000 clergy and ai)out 20,000,000 laity
repeat tlie same creed, acce])t the same ministry, worship the same God,
use substantially tlie sani(> Liturgy, and gather round the same altars ?
Though holding "the faith f)nce delivered" some may give more prom-
inence to one portion of the truth and some to iuiotlier. The P)Ook of
Conimon Prayer is r(>ceived by all, clergy and laity, just as a vast
multitude may admire a fair i)icturo, though some may he struck with
this beauty, others witli lluit. Notwithstanding a rijiple on her surface
here and tliere, I am satisfied that more "real unity" exists in the
Anglican communion to-day than in any other body.

Her (Catholics, her Highs, her Lows, and her Broads, are being
brought face toface in Vi^rious ways, as for instance in ("luirch Congresses,
and are ])eginning to understand each other more and more and conse-
quently are becoming more and more united.

"Outside Ihe Creed, outside the fundamentals of truth, outside the
essentials of sidvation, llie church allows a region where mental activity
can reverently j)l;iy, where each one can reason on those non-essentials,
which are nol without their importance, wliere each can investigate,
form theories and discuss. ]^ut at the same time we are all in "one
P>ody," we are all in one System, in the centre of Mhich stands, as a sun,
the ('reed witli the essentials of Truth." AVe have, therefore. Organic
"Unity in diversity. Contrariwise, Methodism has diversity without
Organic Unity.

Indeed the fact that the Anglican church is comprehensive enough
to l;old the great variety of religious opinion asundoul)tedly exists within
her, .serves in a measure to ]>rove that she is not ?/(r(?/-made but God-
niade ; that she is in trnti. an inn>gral jmrtion of God's church, His
Mystical Body, which God intejided to embrace all meat kind.

Methodist,— "T ask your special attention to a few facts.

Fact L " We do not hold that Jolm Wesley was inftdlible, and that
we are bound to think as he thought on all points."

Comment,— This is merely a confession of the fact that ISIodern
Methodism is not Wesleyan Methodism-

Ivact 2. " AVesley repeatedly admitted that there were unanswerable
arguments iu favor of comi)lete separation from the church."

« W4fY I AM A METH0DL*3T;"

itinns of disloyalty
irned and of 'their
KHt tlio Church of
Her children
children cannot
es them what she

that every man's
:e hody of cJerjry

relio;ioiis opinion?

08 and differences
le same altar and

ore no differences
law?

unity to show"
)ut 20,000,000 laity
lip the same Crod,

tlie same altars ?

ilivQ more j)rom-
?r. The Book of
y, just as a vast
ly he struck with
pie on her surface
ty " exists in the

>rnads, are heing

'hurch Congresses.

more and conse-

ruth, outside the
e mental activity
ise non-essentials,

can investigate,
J^ are all in "one

stands, as a sun,
lereforo. Organic
iversity without

ohensive enough
lly exists within
-made hut God-
'd's church, His
ind.

lets.

'allible, and tliat

!t that Modem

■e unanswerable
b."

Comment, — Until clear testimony is produced to support tliis " fact,"
I must decline tr accept it. In 1780 Wesley wrote: "The Methodiats
are rttill members of the church ; such they desire to live and die. And
I believe, one reason why Gtxi ia pleased to continue my lite so long is,
ti) confirm tluuu in their pruaeut purpose, not to separate from the church.^*
Works ii., 642.

And how can you reconcile your " fact" with the weighty words that
occur in Wesley's letter to Samuel Bardsley, dated Murcli 25th, 1787, —
that " when the Methodists leave the Church of England, God will leave

them." Id.

vu., 132.

The ccjlumns of the Standaro might easily be filled with quotations
to the same effect. But the ahuve in addition to tiiuse ([Uoted in a
previous letter may well suffice to overthrow your No. 2 " fact," so-called.

Fact 3. " I admit that hd counselled his people to remain connected
with the church; but he could not have meant by this what High
churchmen assume he meant; because he organized the .Methodist
connexion independent of, and separate from the Church of England."

Comment, — How (!Ould "he cnunsd his people to remain, &,c.," and at
the same time "repeatedly admit that there were unanxtri rah/t' argu-
ments " against his doing so? Have more respect for your venerated
founder's Cdusi.slency than that. You assume that Wesley was not a
High Churchiiiiin. What is the iact? In his littler tu i-(ird Norlli written
in 177."i, when he was 72 years old, he says: "lam a Jl"jli ClKinhnKin, tha
Son of a High Churchman." iSmith's vol. 1., 700. A few words from
Wesley's own pen will settle your assertion as to his having "organized
the Methoilist Comu^xion, independent of and se[iarale, iS:c." His "Lar^^e
Minutes" contain the plan of discipline as prai'tised in the Miah(jdisfc
Connexion during his lifetime. I now (juote from aco])y which bears the
date of 1791 — the year in which he died. x\mongst nuuh more to the
same eiliect, orcurs the following. Here is one of the questions jmL to
every candidate for admission as a " preacher." " Do you constantly
attentl church and t'^acramciit ?" Q. 41. How should an assistant bo
qualified for his charge?" A. By., loving the church, and resolving nut
to si pu rail j'ru III d. Let this be well observed."

Fact 4. " It is true that Wesley was ordained by an Engli.sh bishop
and never was expelled; but he really sejtarated from the church, ay
Lord Mansfield and his brother Charles hiaintained, when lui ordained,
preachers to administer the sacraments, apart from the church."

Comment, — That .some of the preachers did "administer the sacra-
ments" is true, but that they did so on AVesley's own authority, 1 very
much dt)ubt. In his sermon on Heb. v., jireached shortly liefire his
death, Wesley says : " It was several years after our society was formed
before any attem}>t of this kind was made. The first was at Xorwich.
One of our preachers yielded to the impor*^unity tif the ]i(>ople and
baptized their children, Imt as soon as it was known, he was inibrmed it
must not l.)e. unices he designed to leave our Connexion. He promised
to do so no more, and I sujij.ose he ke]it his j)romi.se." Thus, at the .'ud
of his life we find him denouncing what you claim he authorized the
men to do.

Fact 5. " It was Wesley hiLiiself who provided, in his famous Deed,
tliiit Methodism ahould be forever iudopendout of the Church ot'
England,"

"WTiy I AM A METHODIST."

Comment, — But no title deed of Methodism prescribes or even con-
templates secession frcm the National church, the entire maciiinery
being 80 ingeniously framed as to admit of conformity. His "famous
Deed " no where essays to form a distinct sect. Search and see. And
imagine a church without sacraments, for they are not provided for in
hia Deed.

Fact 6. "A larpe proportion of ihose who became Methodists never
belonged to the Church of England."

Comment, — Everybody knows that fact But what does it prove?
that he founded a church? Nothing of the sort. It imam* tliat he was
willing to do all he could for the spiritual welfare of all who sought his
help, whatever their sect or creed.

Fact 7. "Methodism never had any organic connection with the
Church of England, and could not, as a body separate from it."

Comment, — Sir, yo'? talk in your sleep. No man could tiilk thus, if
he had his eyes ojien and liis understanding alxjut him. Knough lias'
already lieen quoted to turn this .Sd-calltMl fact insiile out. AVliy, sir,
Methodism wuh craiUfd in the Church of F>ngland - was a sorioty iritliin
her. If you have any dou))ts on tliis jioint after reading all that has
been said, there renuiins suliicient ammunition to explode ♦hem.

Facts. "Wesley's fears about the bad results of separation have
l)een shown to 1 <? a mistake, by tlie wonderful spiritual success of IMetho-
disni since his death."

Comment, — Knox, the intimate friend and adniirorof Wesley, writes :
"I am not inclined to l)elieve that tiie aetivitiivs of the inodern Kii;^lish
Mothodi.sts are so (iircctht ypintxu.il as tlio.'^e of their iiredeccssors; nor, I
must think, is the aniniative sjjirit of tlie general swsteiu l»y any means
what it WJ18. It altereil even during Mr. Wesley's life." \'o]. i., 7<).
There is no doubt tliat Meth(xlism iuis jin'SjK'red. .Men have niar\-elled
at such sectarian growth. But tlie "wonderful yfiiihinl success" was
Kcconiplished v hen the AVesleyan magazine jnililished portraits of the
niini.sters of tl e body and issued each (;ne as ]Mr. So aiitl So, ]>reacher of
the rrr>8pel. In those days the noble workers were indeed one with tho
church C'atholic. They would not recognize the ^letliodism of to-day as
their idea of Methodism, for its spiritual unction has gone, as it is fust
becoming very worldly.

I do not hesitate to tell you that your " success " w;is aclieved when
the Church of England was almost /«.>.<(/,«/( (^*. But dnrinL; tiie last (iJ'ty
years she has awaked out of that sleep, and is fast making u|i lor lost
time. And Methodism is be;:inning tcj/ViZ-nay, Imx atvuuhi /w7~-that it is
didining, being utterly unai)le to compete witli the ('iiurch of Knj:I;ind.
Your own men are my witnesses. During a discnssion in the Metliodist
Conference of 1880, hell in London, Kn;.dand, on the jinivh: t/nmn^, of
Methodism. Dr. Rigg stated: " I believe furllier, that tlu! nuiiii reason of
our want of increase is that other ministers liave multiplied, who iire
doing the work of pren'bing and pastond visitation in a mt\isure and
with a iK)wer unexampled. Of (bourse we cannot wish tl\at then* shonhl

be less zeal in tlie ciiurcli it is liMrder to liLiht to-d:iy tli;in it was

thirty years ago. Tluui we could go and jireach, and we had no c(,mptv
tition, and wherever we went our chapels would lie lilled. Now we have
clergymen who are pastors, among the people, with their lay agents to
help them at every turn : and unless there i« an amount of steady past<.»rttl

I ">

" WKY I AM A METHODIST."

visitations, and inflnonces far jrreater than, so to speak, seemed to be
Jiocessary in the times of our fathers, we cannot expect very greatly to
change our j)resent results."

Another witness, Dr. 08b«irn : " I desire to express my entire sympa-
thy witii mimy of the remarks of Dr. Rigg. It has been said that mir
hnrt'efi wax uiun the church uas fiutt adiej) and the Dissenters were all
nodding ; but?(o*i' the church is vidt: mmke. 1 have no hesitaticii in saying
that I do not Ixdieve there ever was such a revival of religion as that of
which the Established church of thiscoimtry has been the subject during

the last half century , there is nothing in ecclesiastical history thatcan

be put side by side with it."

Another witness. Dr. Pope: "Their spirit towards the church was
reverential tlie C'luirch of England had the richest theology in Christ-
endom. He anticipated a great future for the church, which, as they all
knew, had a jmifmind hold of the Evgli-Kh people ptftt nov;." However
temptins; to quote much more I forbear. The same story may be told of the
United States. A couple of years ago, I read of one of the Methodist organs
lamenting over the fact that nearly 300,000 souls annually drift away
from Methodism and find their way into the Anglican church. And
there is already a movement in the same direction in Canada. Our own
Bishop — the IMshop of Ontario — has no less than ten applications in
his hands at this present time from leading ^lethodist preachers for Holy
Orders. And there is hardly a Canadian Bishop but has practically the
same story to tell. But my hand is tired. I stop.

So much for your " right fact.<*" If there be any " force " or "fairness"
in them now, you are welcome to either or both.

f #

'[..

LETTER NO; 13.

DeiAr Sib, — 1 desird to oontlnue iny observatioi:s on the above tract.

Methodist, — " Wosjej^'s aermona are lu GUI' course of study for young
ministers ; and all the distinguishing doctrines of Methodism are faithfully
proached among us."

Comment, — Yes, to the extent of "fifty-two," which do not include
his sermons " on attending the church's service " and *' the ministerial
office," both of which are condemnatory of modern Methodism.

" Baptism," according to your own xvii. Article is spoken of as " a sign
of Regeneration." Is that doctrine — though not a " distinguishing " one —
" of Methodism," faithfully preached among you? Is " Fasting or Abstin-
ence " as an "ordinance of God" faithfully preached? B. of D., 24.

Methodist, — " Wesley never formally renounced the doubtful opinions
of his early years; but he made a selection ort of his works of ceriaiu
sermons, as expressing his matured views, to be a standard of doctrine
among liis people."

Comment, — As if he had virtually done so ; when you know, or might
know, tluit towards the close of his life he re-affirnied his early belief
about bai>tism. Here are the facts. " Conversion." 173S ; Troiitise on
Baptism, 1756; republished by AVesley hini.self in 1773. That is, 35 years
after his "conversion, and but 18 years before his death in 1791. Tver-
man records Wesley us saying in 1778 when 75 years old : " Forty years
ago, I knew and preached every Christian doctrine wlilch I preach now."
Vol. iii., 275.

And in saying that Wesley's "sermons alone have authority," you
contradict the E. of 1). Avhich enumerates additional "standards," viz;
Wesley's "notes on the Is'. T." and the " twenty-live articles."

Methodist — " Among these there is a sermon on the New Birth, in
■which, though admiti.ing the teaching of the church as to the regener-
ation of infants in baptism, instead of sj)eaking of baptism as the means
of regenerating the unregenerate, he really combats and rejects this
dogma."

Comment, — If he admitted " the regeneration of infants in baptism,"
then he "spoke of baptism as a means of regenerating the unregenerate"
because H^baptized infants are " xmrifniurati-y Thus in one breath yow
represent Wesley as believing that "baptism is the means of regenerat-
ing the unregenerate," while in the next as "combatting and rejecting"
this belief. Too great a desire to range Wesley on your side has played
havoc with your hxjical (?) powers in this instance. And to contend that
you used the word" " unregenerate " as synonymous with adult would bo

" WHY I AM A METHODIST."

doing Wesley a cruel injustice, for then you would represent him as holdinfi
tuv baptisms — one convoying "regeneration to infants," tlie otlier
conveying 1 linow not what to adults. But a word as to the sermon. I
must express my regret with ytnir unfair mode of dealing with this
sermon. (Quoting a line hero and there that, taken by itself, favors your
contention, you utterly ignore some imjxirtant passages which giv a
diflerent turn to what you do (piote. Now, if you had produced alon<;. .de
of the words you have (piotiul such a ])assage as this: " JUit perhaps tiio
sinner himself, to whom in real charity we say, ' you must be born again,'
has been taught to say, 'I defy your new doctrines; I need not l)e born
again; I was born again when I was baptized. What! woidd you have
me deny my T)aptism?' T answer first, there is nothing under Heaven
which can exinise a lie; otherwise 1 should say to an open sinner, ij you
hare beat haptizcd, do not ovn it. For Jiow hvjldii docx this a(j(jvnratr your
faidl ! How inll it iricrrai^c your dauuidtlon /" — Your readers would have
a clearer idea of Wesley's meaning. Taking the sermon as a whole
he is simply jxnnting out the very doctrine that every churchman holds
on ba])tism, viz: that like every other blessing and pri\ .iCge, it only
Increases the condemnation of those who abuse it. But then this sermon
proves tluit Wesley regarded baptism as an awful reality, and not as a
meaningless ceremony.

Bnt in order that justice may l;e dqTi'j to Vv'esley, I >hall produce a
few extracts from his "Treatise or Baptisiu" which prove l)eyond doubt
that he firmly held the doctrine of Bapcismal Regeneration. And when
a man writes a treatise on a subject, you may expect to find m such a
work bis nuitured and carefully weighed ojtiuions. He says: " liy Bap-
tism we, who were by nature children of wrath, are made children «)f
God. And this reijeneration, which our church in so many places ascribes
to baptism, is more than barely being admitted into the cimrch, though
commonly connected tbercAvith; being grafted into the I>ody of Christ's
Church we are made the children of God by adoption and grace. By
imter, then, as a vuxtns, the water of Baptism, Ave are reyencratcd or horn
again ; whence it is also called by uie Apostle ' the washing of regenei-
ation.' "

" What are the benefits we receive by baptism ? The first of these is
the washing away of original sin by the ajiplication of the merits of
Christ's death."

" He gave Himself for the Church that He might sanctify and cleanse
it with the washing of water by the Word, namely, in Baptism, the
ordinary instrument of our justificalxon"

" As many as are baptized into CJirist, \jx His uan' j, have thereby put
on Christ— that is, are mystically united to Christ, and made one\\ii\\
Him."

" Baptimi doth noif mve us, if we live answerable thereto; if we repent,
believe, and obey the Goep^; supposing this, as it admits us into the
Church here, so into glory hereafter."

On February 5, 1760, ho writes: "I baptized a gentlewoman at the
Foundry ; and the peace ehq immedkUely found was a fresh proof that tlio
outward sign, duly received, is cmK^i aeccaopanied with the inward
grace."'

« WHY I AM A METHODIST."

Lastl> , listen to wliat "Wosloy says in his notes on the N.T., according
to wliicli vfitir jiroachers aro plt'iL'CMl to teach. In coinniontiiif: on Acts
xxii. 1(1 — " lUs liaplizcd aii'l wasli away thy sins" — lie says: "lUiptisni
administerod to r(>al jicnitenls is hnth ai/c'csand seal ol pardon. Nur
did (iod ordinarily in the primitive church bcstov: this on any, unless
through this means."

The ahovo evidence is snfllcient to i)rove that Wesley really held the
do<'trine of r>aptismal regeneration, and agreed with the teaching of the
Cliurch of England. So tliat to vary slightly your conclusion on the "New
lUrth" sermon, this ovidonco does "show that Wesley in his teaching
practically " Ik Id " what in theory he seemeil to admit."

I may now leave it to the reader to estimate the value of your
answer to the stalcment jmt into th(! mouth of" Episcopalian " viz: "that
modern IMethoilists have departed I'rom Wesley's doctrines, especially in
regard to haptismal regeneration," and to which you replied — ''there is no
truth in //(/.s."

Methodist. — " F.nt no matter who has taught this dogma, T hold that
It is a dangerous heresy, leading thousands to Irust in their baptism,
"while they are guilty and unregonerato simiers."

Comment. — Tiiis is a dreadful accusation to hring against, not only
the Church of England, not only your own venerated founder, John AVeslfcj ,
not oidy against .Methodism itself, ])ut. my dear sir, it is an accusation
against tlie Hcripturos, and tho All Holy (Iod 'Who inspired those Scrij)-
tures. Ciod, tlu^ Holy (diost, inspired St. Paul to write: " y/c sarnl lUf hi/
the vtixliing of A'c./f m jv/Z/oh." Titus iii, 5. If you believe ///*s " Scripture
is given by insi)iration of God" then I beg of you to withdraw your
dreadful accusati(tn. It seems to me nothing less than ]irofanity itself.
For, wluit else have you said than tlvit God inspired St. Paul to teach us
a "dangeroiiS heresy." Yfiur words — '' 'no matter who" — seem to admit of
no exception, not oven (Iod Himself. I can hardly believe yo\i rncant to
go iM} far though there is no mistaking yuur words.

As already pointed out, your own xvii. Article sjwaks of baptism as
"a sign oi r/:(iauralion." Therefore, according to your dictum. "Tho
Methodist Church of Canada " teaches " a dangerous heresy."

The Wesleyan Society in lOngland up to a cou}ile of years ago, taught
the doctrine of J5ai)tismal iJegeneration in its Baptismal ollice, So that
jv'cording to your (.lictum, ^Methodist jjreachers have for long, long years
been subscri))ing to " a dangerous heresy." Ihit more. The conference,
" wisely " — as tlie " jMetliodist Pecorder" puts it, has made the use of the
new "form " optional, nay, it has gone no far as to i)ennit the use of the
" Form " used in the l'.ai>tismal Service of the Church of England. So
that at 'this moment the j)reacliors have the pvirUige of using a
" form " which admittedly teaches the " dangerous heresy."

But a word as to the alleged "dangerous" tendency of the doctrine
of r>aptismal Kegeneration. If thoH! Avho preach the church's doctrine
were in the habit of as.serting or imi)lying in their teaching, in the teeth
of all Scri]iture, that a nuui once in grace is alwai/s in grace, there might
be some ground for your charge, " th;it it leads thousandb to trust in thi-ir
bajititjui, wi'.'.e they are guilty and unregenerate einners." But if they
say thnt bantism brings a man into a state of salvation, wliirh HVite hm
to bo "worked out wnh tear and trcmiiUijj; " ; if ihey lell him th^,

th
da
br;
tb

(irn
tb
del
tin

ixil

''WHY I AM A METHODIST."

.■*/-'

tliou|.'li frniftod into Clirint in T'aplisni, lio must <ihii}r in Jfim, i.r bo in
(liiii^er if liciii^ fiist fi.rlli by ilic Aliui;.'li(y I lusltandnian as u withered
branch — if, 1 say, tlicy do this, I do iiiit aco lait tiial tlicy aro fn*o " froui
tlio bliMKi of all inim." lUit I jro fiirtlu'r, and say, that if tlie Ai)C)stnli(;
mode (if sj)t'akiii;r is to l)i» any rulo for the rhnrch in this a*;o, tlion i:oni)
but those who hal>itnally address all tJu ir Nijitizid lunr^rf! ax (i)).«-ii)T(ilJ>f'ir
(irarr ^iven, can lie fre(! i'nmi their l;l(i(id. Tlie AjHisti(^ St. Paul held all
tlie jK^rsons aildressed as resiHinsiliJe for ^race already bestowed, at sonio
definite past time ; and that tbuc tlu; W(jrd of Ciud indicates to be tho
time of tlieir baiitisni.

Methodist, — "Some nndnnlitedly liave done so.
jxilians have also become 3k'th(idist.s."

But many Episco-

Conmient, — The al)ovo forms a part of your re])ly to " Episf>opalian's "
stat<>inent that "you cannot deny that many of your ministers and
members have joined our clnirch, and renounced Metho<lism.''

I prnnt tliat "many ]']iMsco]>alian " Jainnm have in times pa.st,
"becomi^ ^lethodists," but I absoinudy deny it in resfx'ct of tlie rhrgy.
Can you name I'.alf a d(jzen of our cler^'y wdio have Ix'come ^lethodists
dnrin;:!: the last LT) years? Can you even name o»/' ."* I never remembsr
readiuLT or hearin'_Mif any of our ckT.try leavins; ns for Mitlidaiyrn. Such
fiuiij have hapiKMied, but the instances are fortunately "few and far
l)etween." And as to laymen, the leaka^'e from the Church to ^Methodism
is well nijih stopped. The Church of iMiudand is vear by year ceasiii*;
nuire and more to be "the hajipy hnntinijr fironnd " she" oiice was f<ir
Metho<lism. Tluud^s t^i the jzreat ( 'atholic revival within the churcli now
in jirogre.ss for half a century. We have, cler>ry and laity, found out
that we have all we rc(iuire at home, and nood not go in pursuit of it
elsewhere.

Methodist,— "Tlicro is a difTerence, however, when an Episcopalian
Ix'comes a ^Methodist, it is almost always because he lias lx?en converted,
and found spiritual help amonj^ the JWetlKxlists."

Comment, — That may lie, but, as pt^rhaps in yo ■'• own case, "it is
ulraf^t always because" they hav(^ not i/m/ the "spiri't lal help" to Ik? found
in their own " Household." And not a few have " bowme Methodists "for
a])parently no other consideration tlian tho " weaker sex."

But l?e not startled if I t<^ll you that the Church of England is Metho-
dist, for she too has revivals, which she calls " ^Missions," and, in li(>r
''after jirayer meetings," lier ciiildren have tlio privilege of nsin<r freedom
of spiritual intercourse, mutual encouraging words, and even extempornry
prayer. " lUit there is a dilForenco however." She does not tru.'^t tho
Mew life in the soul to tho storms of feeling only, for the development
of its fibre; she acts on the [.'riuciiilo that if t<i live one must breatiie, so
also one luust have the solid food of life— even the "Bread of life."

• ■' LETTER NO. 14

Dear Sir, — I beg to conclude my observations on the above tract.

Methodist, — " When Methodists become Episcopalians, it is generally
because they have lost religious life, and want to get into a church where
they can dance, jilay cards, and attend the theatre, and have the credit
of being church members."

Comment, — T do not see how these three amusements necessarily
involve any moral or spiritual deterioration irhcu imUdged in under proper
restriction. I do not see how indulgtniro in a game of cards at home, or
in a private dance with proper company, (^r attendance at a theatre wlien
proi)er plays and proper actors only may be seen, must necessarily
lead to a " loss of religious life." Tliere is, no doubt, a danger of amuse-
ments of an?/ K?)d being made so engrossing as to interfere with holier
things, but when properh/ pursued, they may aid the christian life. Even
the popular games of chess and drauixhts, innocientin tliemselves, may be
abused. But I do not propose discussing amusements. I simply atlirm
that the English church neither admits men to her fold nor to the Holy
Communion lightly, hastily, and with little scrutiny, as Un\ minutes
reading of her Prayer Book will testify. And further, that the standard
of practical religion appears to be at least as high in the Church as in
Methodism. Finally that there must be some otlier reasons than those
you name for " jNIethodists liecoming Episcopalians" as it is a well known
fact that Methodists themselves, " dance, i)lay cards, and attend theatres,"
and indulge in other amus(Mnents besides, yet all the while "have the
credit of being church meml)ers." So that your objection to the church
comes from one of those who " understand neither what they say, nor
whereof they ailirm."

Methodist, — " Many of your ministers seem more anxious to prose-
lyte members of other churches, than to lead the worldly and unconverted
members of their own church to a saving knowledge of Christ."

Comment, — Experience has proved that the clergyman who is
careless of his own flock is generally too indolent to attempt to " proselyte
members of other churches." The real (ujrjremre v.'ork is done by the
men who are most " anxious " about their own people.

But the clergyman who rests perfectly contented with retaining the
allegiance of his own j)eo])le appears to me to fall short in the perfornianc^e
of his duty. The clergy are bound to extend the limits of the church in
every direction ; they are not justified in leaving outsiders to remain
outside, but are bound to endeavour to bring them in. They must, in
the words of the Gospel, go out into the streets and lanes, t( the hedges
and by-ways, and compel men to (^ome in. But when done by the old
church this work is not commendable 1 Nevertheless whatever measure
of success Methodism has attained, it must be largely set down to its

" WHY I AM A METHODIST."

4«

it H

as^TossivenPsa oonpled with the indifference of the church. But now
that the liitter has "1iu('1<1<h1 on her armour" audherome agijressive,
working with unexanijiled success, she is nuide the subject of attack.

But notwithstandintr tlieso attacks slie evidently intends l^oldly and
fearlessly asscrtiu".' and maiiitaiuing lier position, seeking occasion to tell
the wortli of her irrand inlieritance to every list^^'ning ear. It has been
too ]f)ng tlie fashion to speak of her claims with bated breath, for lear of
giving oflence to others I Jhit this semi-apoli v'izing attitude is happily
giving place to a more courageous one even to tlu; proclaiming of her
l)rinciples from "the hous(^ toj)." J'ut. much as has been done, far more
remains to be done, and only continueil aggressiveness can do it.

Methodist, — " 1 have never known a Methodist minister to go to
your church from conviction about doctrine or discipline. It is commonly
because men of small talents are more in demand, and get a better
position in your church than they could get in the Methodist church;
sometimes for less worthy reasons."

Comment, — This is a severe judgment to pass on the vast majority of
the men wl)o have come from INIethodism into the Church. The reverse
ofwliat you say is much nearer to tlu^ truth. However, it is quite
possible that a few have come over from motives other than "conviction,"
us we have been "bitten" occasionally.

But it is not your men of "small talents " that "commonly" find
their way into the English church, as such have little hojie of passing
even the examination for Deacon's orh'rs without previous special read-
ing in addition to the Dir'niit;/ course. 1 have but little doubt if such men
as l)r. (*slM)rn chanced to see your statiMuent tlu^v would condemn it in
unmeasured terms. This aged and iulluiuitial preacher joined the
English church two years ago. But he couUl not have left 3Iethodism
because of " small talents" or to "better his position," as he was a
President of one of the four iNIethodist colleges in ]:>ngland. And I hope
this hoary headed man may bo excepted from the "less worthy reason"
motive.

A couple of years ago one of your organs in England — the M'lhodhi —
said: " The list ot ministerial resignations is longer this year than usual.
Various causes have oi)erated to lead men to retire from our church.
These causes in nearly all cases are ilnrtrinr or admivintrutioh. and not

moral. Two have been touched with High church views we refer

to I. P. Napier, B. A., and J. Stephenson, M. A. They are men ofahilify,
ndlurr, and cxpcrinirc, and we regret their loss. Several young inen have
resigned because the prospect of emi)l(\vment is uu' ertain." This paper
knows better than to attribute your "ministerial resignations" as "com-
monly " due to the reasons you luime or even to ''less worthy" ones
whatever they are ; but it frankly sets down the causes as being those
you " have never known," namely, " doctrine or administration."

But a word as to the clergy of "small talents" in the English church
as compared with the " jNIethodist ministry." I may at once admit that
among your men may he found some learned preachers, but when you say
that the clergy of the English church are Zts.s learned as a body than your
own " ministry," one does not know whether to smile at or to pity such a
glaring want of knowledge of the actual facts.

"W'llY I A:\r A METIIODIST."

■ ■• It t^ould bo intorostinp, had I the time, to 'omi>flre the literft-
tUTO prfxluced ]>y your prcacliors witli even .1 titt of tliat produced
by the clurjjry. llii\<' yoii j)r(Khic('(l anylhinir thiit >':i t take tlic nluco of
or com pare with " I'l-arson (Hi tho Creed," " Ijuttler's Arialo<_'V," Y'urrar's
"Chriotian ^Ministry," Wordswc^th's "Creek Trstaiueiit,"' West^-ott's
"Textual Criticism," Tiisey (ni " Iho IMumr I'rophet.s," Tusey's "J)ovo-
tional Jjibrary," luit to iiaiiu; a tew cil'tlK! vdluiiuudu-! wiitinirs of T.iddon,
Littlodale, JihuU, Sadler, and a thousand and ono others whose writings
are educating most of the Knj^lish aiieaking raee.

But more. When you want "Tlieoloj^y" for the " rrelinunary "
course of study for your "cainUdates," when; do yr.u !.'et it hut in tho
writings of a i'liurch nj Kii'jl<n,d divine, that is, "John Wi-sley's sermons."
And no " ?io<t's f//t tlic^Vw Tcstdhiait" are of hindinj^ oldigatiou on your
preachers .«iavo those of tho aI)ove named Cliurcli of iMitrland divine.
Again, when you want a clear, full, and reliable exposition of the Creed
of Christendom for your candidates of the " third year's course," yc^i have
to dig for it in a (.'Inirch of Eixjltnnl inb>r, namely, " I'earson on the Creed."
I will conclude with the opinions of a few outsiders. Your own Dr. PojK)
Bald at the Coiderence at Hull, in 18S0, that " llic Cliiirdi cf J-jh;/((V(I had tho
rlclu'Hl (licdiogi/ in Christendom." The cek'hrated J)r. Chalmers, of Scot-
land, once said: " To the Knglish Church, the theological literature of our
nation stands indebted for her best act|nisitions. And we hold it a
refreshing spectacU", at any time that meagre Socianianisn jiours forth a
new supply of tli}ii)ancies and ernirs, when we beliold,as we have done,
unarmed champion come forth in full oijuipment, from some high and
lettered retreat of that noble hierarchy... under her venerablf? auspices, the
battles of orthodoxy have been fought; that, in this holy warlare, they
arc her sons and her scholars, who are ever loreniost in the tight, ready
at all times to face the threatened mischief, and by the weight of their
erudition to overthrow it." And the hev. J. S. AVilson, in his " sernuui
preached before the I'ro. Synod of Dumfries" and entitled "A i)lea for a
learned ^Ministry." says: "It is well that our beloved and vt'U'.'rated
sister, the Ciiurch of iMigland, has out of her richer fulness supplied tho
intellectual wants and satisfied the cravings for higher culture of lier
poorer sister in the north." Life-lOd. of the Christian ^linistry, p, 2G7.

' Methodist. — "I am not speaking against the Church of iMigland,
Vhen 1 condi'inn the sacramenlarian theories and i>riestly jiretensions
which are undermining the Protestantism of that church. Tlu> learning
or sincerity of some men who liavt- held these notions, should not induce
us to accept them, unless they can be ]iroved by the Word of Cod."

Comment, — In the first place let me tell you that the Church of
England is not Protestant in the popular acceptatifui of tiiat word, never
has been, and I trust never will be. And the reason, without going into
j)articulars, is twofold. (L)" What Protestants, as Protestants, disbelieve
in, that the church b(dieves in; and (!'.) What Protestants, as Proti^st-
ants, hold, that the Church of I-lngland protests against. Take it wdnc^h
way you like, positively or n(\<xatively, and the fact is the same. Wa
have no claim to the epithet Protestant." Nowhere in the Prayer B(X)k,
nowhere in tlie articles, does the church sjieak of herself as Protestant.
?so, the church is CatltoUc, and so she delights to repeat the word, "I
l)elieve in the Holy Catli<iJic Church;" "I bcdieve in one Oitliolir and
Apostolic Church:" "whosoever will be saved, be lore all things it is
neccssrry that he hold the ('(illm/lr faith;" "And the Oitltolic faith is
this;" "This is the Ctt(lii>/ic Faith, which, except a man believe taithfully
lie cannot be saved." She is not Protestant, and thcrel(jre nowhere
e:nj)loys tlie tern. Her creed is not one of inyatioua, but of (ip-nnatwns.

I H

I "»

"VvTIV I AM

A METiroDIST."

I "f

In Iho Hncoiid i»l:u'0 I JiK;y tell you tluit the clmrrli is hotli siirra*
mental and Hiifninlntal wliioli I jtrcsuino is wliat voa (.'onilcnin in Uk?
words " 8a<'ra!iu'iilarian tlit-orics and |>ri('Htly iri'tt'nsions" — "notions,*
you say, " lirld l)y sonic learned and sini'tTc tuon "' in the ehnndi, hut
fiirniin^; no part <.l" her system. This is jirefisely one of the reasons wiiy
I have said that tho (ihnr-li is vt I'rotcstant, ht'causo, beiny .sacratnental
and sai'erdotal, slie holds wiiat I'n'iestants.as I'rutestants, protest a^.'ain,st.
l>id time allow I mi^rht eslaMish hersarrameidal and sai'erdotal i'harai't(»r
frnm tlu! I'rayor J>ook and <'tln!r rtili'Mal iloeument-* whieU only contirm
V hat the llev. A. .1. iJray says in h.is sermon on preaching;. Ho says:
'•'i'lK! Kitiscopal church is muinly sacramental. 1 say mainly, hociiuse,
uhilo in the 'jreat centres ( f pnpuhitioii she one 'Urau'cs preaching;, while
Hhe pays most marked resjH»ct, to (doqiieni-e anil fervour, while ,she ih
careful to promote j-'reat preachers to conimnndinj: positionH, she lays
more stress upou the sa'Tamental services. The sacrauients are the life
and priory of the lOuLdish church, and jireachintr is hut an adjunct." And
the New TestanuMit is jxTvaded with SaiTamenttdisiu — which simply
means the ^'raci- of the SaiTaminls, iloMing Irom the use (.f them as the
princijile means of yrace in the church. One or two examples must
suliiee, '' l''.xce[)t a man he h( rn of vaterand of the Spirit/' saiil Christ,
" he caimot enter into tliO kinrdi ni of (J. id." .J(.hn iii., :?-5. " llei.)(Mit,"
said St. I'eter, "and hi^ l'a|'tiz.>d for the remission cf sins." Acts ii., :-tS.
And St. Paul, " I'.urieil with him in haj'tism, wherein akso yo are risen
■with him thr»u;.;h the faith of the operation of God, Who hath raisc^d hini
from the dead." (dl. ii., 12. "Tlu> cup ( f l>le.-;r>in_' whicii we bless, is it
not the conimunion of the lilood of Christ, the bread which wo break, is
it not the communion of the body of C'lirist." I. Cor. x. I'l.

And a.s to Sacerdotalism. The f 'hurch of l".u:;laud certainly prnfessas,
"wiien she ai'j)oints men lo the ministerial ollice, \o confer in a very
ftijlemn manner, what you term "priestly pretensions" or sacerdouU
jx)Werd. The Bishop aildre.-^-ses to every man whom la; admits to the
priestluKxl tlu'se wonls: " K'eceivt' the Holy (Ihost for the olliw and work
of a priest in th(! ('hurch of (in I, now committed niito thee by the imposi-
tion of our hands. \Vh</He «ins th(>u dost for;_'ive, they are forgiven; and
whose aiiLS tlu.u dost retuin, they are retnined. And be thou a faithful
Ihsiienser of the* Word of God, an<l of His Sacraments." Of (Xjurse it
will readily wcur to you that this commission is in substance the words
of St John, XX., 2L*, 2\\. The t:hurch of iMiudand believes that the minis-
try which Christ established will subsist, in its inte>.'rity, till His second
dooming; and neither aUerin^' nor amendin;j; the ))k!ssed words of her
Divine llea<l, incorporates them into lu>r Ordinal, elainung the powers
w iiich His Words convey for her I'riests. So that . lese socalled " notionfl "
are not merely the " notions " of " k^arned and sincere men " within the
English Oliurch, but they are jiart other very Self. U you hav not been
** iiiduced to accept them " it is not because they lack the supjor. of "Ciod'a
Word." .

Methodist, — "No doubt there are nvl'i.) which arise from existing
divisions ; yet I (irmly believe that all these evani?elical churches havo a
place in God's plana, and are doing imiiortant work."

~- Comment,— Then you "iirnily believe" that there are "evils" in
"God's plans!" Now, I also tirmly beli tvethat "evils arise from existing?
divisions," but I do not believe that " all tnese evan'.relical churches have a
place in God's Plan," as that Plan is revealed in Holy Writ. I believe
that "Christ is Head over all thiuL's to the Clrarch. whieh is \\\h Body."

\.,£

^1. 2:1.

AikI I furtl'.er believe that the " Ixxiy "can no nujre bo

" WHY I AM A METHODIST."

dividod thiui tlio " 1 loud." And I still further holicvo thut us thori' in l)ut
"Onr Spirit, (}n> I...rd, (hici'iuth, (hi> \kiiI\hu\, nn ih, n Ix ))Ut <)ii> liofh/."
pfHu iv., 4. In uildition tf) this I liolicvt- tiiiit th(^ littlo pro^rrcsH nuide
in tho "iinportnnt work" oloviinp'lizin^' tlu> wurld is in u jin'iit niciisnro
dne to(Hir " oxintintr divi.siDnH." Tlio liciitluMi soo oloiirly cnoujili tliiit
All our "cvunK'dic'iil ciiurclies" cannot Imvo a " i)la('o in (nxl'H IMiin,"
and HO thny roj(H:t tlio dnzcu or niorc! ( iospclH pn'tidit'd to tln'ni.Ht'ndiii)^ us
homo tf) decido as to what C'hristianity really is, and wiii-n \v»' have
ourselves a^nnMl as to what it is, then they will" "holievc " ns. In order
that the world may not only "heliiive" liut hinnr that Ho has boon sent
by the Father, wo must have the Lord's own chosen ((videnco of the
Goflpel's truth— we must ho (hi,, and tlien " imparhtiit work " will ho done
such as the wftrld has nut hehold since the lirst a^es of the church.

Methodist,— "liut I cannot think it riifht, v/hilo infidelity is assailing
the foundation truths of reli}.'ion, Jind vice and sin are enslaving' myriads,
and the call from heathen lands is so ur;;ent — that men, who claim to l)0
ministers of Christ, should spend their time disparay;in}j; other churches,
and niairnifyin^ tlio claims of their own donomination and tho importance
of external rites." . •

Comment, — This is a mere oratorical flourish intended to divert
attention from your own conduct. For j)ray. what else were you endea-
vouring to do when writing' your tract hut " disparaj.'ing" the English
Church and "magnifying the claims of your own denominatiou " —
Methodism. One should practise what they preach.

I have now reached your six reasons for l)eiug a Methodist. Except-
the fourth, they call f(
given by persons for being

ing the fourth, they call for no sjjoc^ial notice, an tlie same reasons are

ig (Jhristians of otlier names.

" I am a Methodist^ because they teach all the doctrines of the Bible
faithfully and with power from on High."

Cbmment, — This reason is not " all Gospel." One or two doctrines or
things may be named which are not " taught" though sanctioned by the
Bible.

Baptismal regeneration. Titus iii., 5; John iii., 3, 5.

That " one of the principles of the doctrine of Christ" is " the laying
on of hands" in Holy Confirmation. Heb. yi., 1, 2; Acts viii., 17; xix.,6.
That "no man" may assume the functions of the priesthood unles.g
"called of God as was Aaron." Heb. v., 4.

And I find on referring to your Book of Discipline that Methodism
has mutilated the Creed: for, when asking assent to it by persons about
to be baptized, the article, " ffe descended into hell" — is omitted. Thus
ignoring the following passages of Scripture : Acts ii., 3; St. Luke xxiii.,
43; St. John ^x., 17; Eph. iv., 9; I. St. Peter iii., 19.

And to give but one instance of the other side of the picture, I may
luime one "doctrine" which is held, though no where to be found in the
Bible — that a man is to be "laid aside," "excluded" from the church of
God, because he has refused to attend "class meetings." B. of D. p, 32.

All of which, instead of being a reason why you are a " Methodist,"
should be suflBcient to ifidtto« you to renowice Methodism.

• I have now ccaieiuded my reply to your tract. I fully expected to
have given a "bird's eye view " of the more important things touched on
in these letWn, but that BA«0t be left fer lay iMxt and final letter.

LETTER NO. 15.

Pi:\i! SiK, "My work is driiwiii;,' to u cIohi!, mid Ix^foro T tako lojiNv
(if tho iUitliur of tlio tnu't ('iititled uh iil)ovo, 1 would ask liini to j.'lunre
back with lmo at tim ^rroinid panHed ovur in tlu? coursi? of thi'so letters. It
may be of servie*! t(t tlie iiitereste<l reader to j^roiip tovretlu^rsome of th«
j»riii(iital tliiii;;s poinied out in replyimr to the tract in question, wliicii I
now |»ro<eed to do, the nninl)er at the i'ikI of each i)ara,:ra|>h indicalinvr
the letter in whicii the ar^^umonta or facets sujtportint^ the parlicuhir
Hunnnary may bo fouiul.

I. 'i'liat tiie iMi^rlish Cjiurch in retair.!!'.;^ tlie nsi; of a Litur^iy in
j)ubhc worsliii), has recoyni/ed tlie " royal jiriusthood" of the laity, to take
active, audible part in the service of the Sanctuary, thus sec-urinj,' the
liberty of the individual. — I.

II. That on the t(^stinlony of Wesley. Adam Clarke, and leadinj; men
of some of the i'rotestant bodies, the l-iturj-'y of the Kn;j:lish church is
"siTiptural," "rich," " venerable," and "stands next to the Hible itscdf."-!.

III. That following; the (^xainpU; of the early Apostolic church, the
Knt^lish ("biircb jirovides for at least a vrckhi celebration of the Holy
('oinmunioii, thus niakin<: .uple provision for the sustaining and nour-
ishinjj of the spiritual life.— 1.

JV. That in addressiiii: all broujilit into covenant relationship with
(:n)d in Holy J>a|ttisiii as "children of (hkI," and answerable for grace tin it
received, she simply adopts the JJible mode. — L'.

V. That the Miiglish Church insists upon the necessity of a true
repentanc(», and proclaims with no uncertain .sound that "without holi-
ness no man shall see the Lord." — 2.

VI, That in mappin,ir out the Christian year as set forth in the
Prayer Book, the English Church falls in with the ^lind of the Spirit as
to the form in which the (iosj)el of Christ shall be presented io man —
that it shall be presented in that particuilar form in which it is set forth
in Holy Scripture. — 3

V'll. That foreseeing the liability of man to err, the English Church
has made very remarkable provision to preserve "the projtortion of faith"
assigning to each lUxttrine its proper place and proportionate value, thus
"righily dividing the word."— 3.

Yli 1. That in adhering closely to Scripture the English Church tells
her children that the jireparation for Heaven is a task for which the
longest life is short, and that we must "endure unto the end" if we
would be saved. — 4.

IX. That in leaving the English Church yon set at nought one of
the fundamental principles of AVesley — the founder of "NVe.sleyan Metho-
dism — who shortly before his death declared be "lived and died" a
churchman, and solemnly implored his followers notwithstanding all
temptations to the contrary, to remain " Church of England men." o.

X. That the " Methotlist church," being composed only of ri'liyinus
men or rrliyioui^lif dixjwsed men, as described in the Book of Discipline, is
directly tjontrary to the Church of Christ, which Holy Scripture de-
clares to l>e composed of " good " and " bad," " wheat " and " tares." — 5.

"WHY 1 AM A METHODIST."

XL That in holding merely the suhjcclhx view of the Church you
have tii)i)arently lost si^ht of the other and more important one — the
objective — the aspei't as it refers to Christ, and conseiiuently you have
failed to realize the importance of preserving the oneness of Christ's Body
Mystical. — 6

XI I. That in heseechinj? her children to "come to Christ." the Eng-
lish Church tells them how and where to come to Him — in all the Divinely
appointed Means of Grace, in His Mystical Body. — 0.

XIII. That in assijrning to Class Meetings the position as set forth
in the B. of D., INIethodism has exalted a purely l.uman invention above
a holy life, and the Divinely appointed Means of Grace. — 0.

XIV. That you were most uncharitable in charging believers in
Baptismal Regeneration as " ignorant of spiritiuil religion," your shaft in
its course )iitting John Wesley and J odern Methodism.— 6.

XV. That in charging churchmen as having the " form of Godliness,
but denying the power thereof." and that by "associating witli such
people " you " would b*. more likely to be led into worldly folly than
helped heavenward," you violated that charity which "thinketh no evil"
and grossly slandered a large body of Christians. — 7.

XVI. That Holy Baptism is the Divinely apjMiinted way of entering
the Church of God, Wesley and your own baptismal otlice witnessing to
the same thing. — 7.

XVII. Tliat the Ministry which God appointed for His Church,
both under the Old and New Dispensations, consisted of three orders, and
consociuently neither tiro nor ove nrv or can be suflicient. — 8.

XVIII. Tiiat the authority to ordain was vested in the highest or
Apostolic order by Christ Himself, and tliat lie provided for the perpetu-
ation of His Mini.>try on the principle of Apostolic Succession. — 8.

XIX. That during her existence of eighteen centuries, the Church
of England has been a faithful witness to these Divine principles, most
firmly l)elieving in and acting upon them to this day. — 8.

XX. That Wesley firndy held the sa^ne principles. — 8.

XXI. That the Apostolic ofHce is still in existence in this year of
grace 1885, otherwise Christ's own promise has failed. — 8.

XXII. That Episcopacy is necessary because of Divine Institution,
and because God's church has been governed in that way for over 3,000
years. — 8.

XXIII. That the Episcopal form of church Government was the only
one known to Christianity for the first 1,500 years of the Christian era. — 8.

XXIV. That in point of fact Methodism firmly holds a succession of
some sort as essential, allowing no ?tn-" ordained " p^rson to administer the
Lord's Supper; but that this succession having begun with men without
Divine authority to confer Divine authority, is not Apostolic. — 8.

XXV. That while " all may go directly to Christ," yet, as Wesley
contends, we are to wait for God's Grace in the Means of Grace which He
has appointed, of which means He has appointed certain of our fellow-
men to be the administrators. — 9.

XXVI. That there is a Divinely appointed channel for God's Grace
to flow from Him into the individual, and that God's Church is its
Divinely appointed Reservoir on earth. — 9.

XXVII. That as a rule God has always dealt with men through men,
thus putting " human agency between man and his Maker." — 9.

XXVIII. That while you strongly condemned the "standing be-
tween " principle in the English Church, it was found to exist to a still
greater extent in Methodism. — 9.

XXIX. That God commissions men to speak or act in His name in
one of two ways, mediately or immediately ', that the " Methodist ministry"
has not been commissioned in either of these ways, and therefore must

"WHY I AM A METHODIST."

low-

Irace

its

icn,

be-
I still

|e in

try"

lUSt

be set down as "prirstly pntnidirs" when they presume to administer the
Sacrainoiit of Holy Coinnninioii.— 10.

XXX. That Wesley rejjfarded the preacliers he appointed as lay
prea<'hers, and not as (hily ordained men with authority to administer
the Sacraments of Christ's Church. — 10.

XXXT. That as a matter of fact tlio Wesleyan body in Enjiland had
no kind (»f ordination whatever up to iSoO when it was " voted hack," and
conseijuently the "ordainers" of that year were but laymen, without
authority to confer ministerial powers. — 10.

XXXII. That the church " uiuty " contemplated by our Lord was
not merely an " invisible" one, which lie alone could see, but an outward
visiblf unity which alone the imrld could see. — 11.

XXXIII. That "corporate unity " has been recently acUnowledjred
as " essential" by the Canadian Methodists, though you luive branded it
as "Koruish and unscriptural." — 11.

XXXIV. That Methodism does not " cc>ntinue in the Apostles' fel-
lowsliip," but has created a new fellowship ot its own, which is not
ApoKlolic. — 11.

XXXV. That while there exists s<'hools of thou<;ht within the Entr-
lish Church, yet no new " fellowship" is created, but her (nearly) L'l,0(Hi,0tiO
laity 1 nd :>0,000 clergy "continue" in the same " Apostolic fellowship." — 12.

'XXXVl. That in the En}.disli Church there isOrt:ani(; Unity in diver-
sity, whiU^ in ^Methodism there is diversity without Organic Unity. — J2.

XXXVII. That John Wesley was a High t^hun^hman. — V2.

XXXVIII. That one of the qualitications of the early Methodist
preachers was to attend "church and sacraments" — to love and never
separate from her. — 12.

XXXIX. That on the first occasion of a preacher administering
the Sacraments, he was taken to task by Wesley and warned not to re-
peat the oti'ence unless lu^ wished to leave Methodism. — 12.

XL. That no "deeds" of Wesley contiunplate secession from the
English Churi'h or provide for tlie administration of the Sacraments. — 12.

XLI. That Wesley intended the Methodist society to be mere'y a
societv or religious order within the English Church, and not an independ-
ent body.— 12.

Xbll. That on the testimony of such men as Drs. Kigg, Pope, and
Osborne, Methodism is a declining body in England, large numbers being
absorbed in the Church of England. — 12.

XLllI. That a similar morement has set in both in the United
States and Canada, as seen in the fact that large numbers of Methodist
preachers apply for Holy Orders in the Church. — 12.

XLIV. That on the testimony of leading English Methodists and
others, there is nothing that can compare with the revival of religion
within the English Church, that she has a profound hold of the English
people, and that a great future is in store for her.— 12.

XliV. That Weslsy towards thf> close of his life declared he held
precisely the same doctrine then as he had held for 50 years before. — 13.

XLVI. That there is perfect agreement between .lohn Wesley and
the most advanced churchmen of the present day as to the practical ap-
plication of the doctrine of Baptism. — 13.

XLVll. That Wesley tirmly held the doctrine of Baptismal regen-
eratien. — 13.

XLVllL 'ITiat in denouncing Baptismal Regeneration as a ''dan-
gerous heresy " your accusation was really shot at the Holy Scriptures
and God Who inspired them. — 13.

XLIX. That the doctrine of Baptismal Re^jeneration has not a
" dangerous " tendency when taught and applied as it is in Holy Scrip-
ture and by the Ciiurch. — 13.

...m^tu.-

" WHY I AM A METHODIST."

L. That very few, if any, of the English Church clergy secede to Meth-
odism, and that the leakage of tlie laity is being effectually stopped. — 13.
LI. That perhaps the secret of so many attacks being made on the
€hur(;h is the fact that she is marching forward with unexampled success,
leaving many competitors beliind. — 14.

LII. That as a rule they are men of " ability " and " culture " who
leave INIethodism for the Church. — 14.

LIII. Tliat Methodism is indebted to the English church for most
of the " tiieology " for its "candidates," as laid down in tlie course of
study. — 14.

LIV. Tliat on the testimony of outsiders the theological literature
of a (country like Scotland stands indebted to the English Church for its
best ac(iuisitions: that in the battles lurihe maintenance of the Faith her
sons and scholars lead the way. — 14.

liV. That the English Church is nni Protestant in the common accep-
tation f)f that word, but Catholic. — 14.

LVI. That the Sacramental system is an essential part of the Eng-
lish Churcl),an(l that it rests on the authority of (lod's Word.— 14.

LVII. Tluit Methodism does not "teach all the doctrines of the
Bible ; " that it has mutiUitid tlie creed of Christendom and ignored many
passatres of Scripture ; and tiiat it imposes the clans-nurthKj test of which
the I')ible knows nothing. — 14.

I>ut to tlraw to a (sonclusion. I have completed the task undertaken
some time ago. I^ine after line, and paragraph after paragraph of your
tract luive l)etin dealt with, and I trust my answers liave been kindly
tliougli courageously stutcMl. If I have not written convincingly enough
to induce you, m; lear sir, to return to the bosom of your rightful Spirit-
ual Mother, I trust enougli has been produced to convince you tliat a
churchman has very much more tf> say than you ever dreamed of -assum-
ing your tract to represent your knowledge of our side of tlie case.

!My great object hovviner in writing these letters, besides defending
the church to which I owe so much, has ])een to strengthen those of my
brethren who need it, to stimulate the desire to investigate their own
j)osition, tliat it is one which no mere stroke of thf i)en can overthrow,
because based on Catholic and Apostolic ground, and conlirmed by the
voice of Gou as revealed in His Word. If this humble effort should thus
prove useful I shall not have altogether written in vain.

I must, in closing, state in answer to my Methodist friends who think
these letters should not have appeared, that they lu.,ve been called forth
by an unjust attack made by one of themselves upon the Church of Eng-
land ; that if the attack had not been made, this defence should not have
ajjpeared. And if in tlie course of the defence, Methodism has been
somewhat unmasked, I am not to blame.

One word more. I cannot, Mr. E<li tor, conclude these letters without

{niblicly acknowledgirig your great kindness, a kindness all the greater
)ecause I believe you have not always agreed with me, in permitting me
to si)eak to a wide circle of readers, and to place before many of them,
perhaps for the first time, the church (irgumiiittoii limited extent, and the
relation that John AVesley intended Methodism should have to the Church
of England.

Tliat this liumble effort may be to the advancement of God's glory,
and the good of His church, is the earnest prayer of

Yours, very gratefully,

Churchman.