HISTORY OF THE TRUE WESLEYAN METHODIST CHURCH. BY THE REV. J. TIMBERMAN, PASTOR OF THE FIRST TRUE WESLEYAN METHODIST CHURCH, CITY OF NEW YORK. THE polity of the original Wesleyan | after the institution of Episcopacy, in 1784, societies rested upon the principle that their illustrious founder had a right to control every minister and preacher, and every member of his societies, in all matters of a prudential character. As he himself states, he had the exclusive power to appoint, when, where and how, his societies should meet; and to remove those whose lives showed that they had no desire to flee the wrath to come; and this power remains the same, whether the people meeting together were eight hundred or eight thousand. He exercised a similar power over the preachers, to appoint cach, when, where and how to labor, and to tell any, "If I see causes, I do not desire your help any longer." Mostly, the members of these societies were members of the Church of England; some were members of the dissenting churches. Mr. Wesley was a minister of the Church of England, and as such he died; and with very few exceptions, his preachers were laymen. He was their tutor and governor. He was the patron of all the Methodist pulpits in England and Ireland for life: the sole right of nomination being vested in him by the deeds of settlement. He was also the patron of the Methodist societies in America, and as such, he is acknowledged by the Methodist Episcopal Church as its founder. That he is the author of the Episcopacy of that church, is questioned by some for the following reasons: 1st. It was not until some years that Mr. Wesley's authority was alleged as its basis. But without any mention of Mr. Wesley, the itinerant preachers declared in their first minutes: "We will form ourselves into an Episcopal Church," &c. 2d. Mr. Wesley alleged no other authority than himself to ordain ministers, but his right as a presbyter. 3d. He solemnly forbid Mr. Asbury to assume the title of bishop in his letter to Mr. Shinn, dated London, Sept. 20th, 1788, in which he says: "One instance of this, your greatness, has given me great concern. How can you, how dare you suffer yourself to be called a bishop? I shudder at the very thought. Men may call me a man, or a fool, or a rascal, or a scoundrel, and I am content; but they shall never, with my consent, call me a bishop. For my sake, for God's sake, for Christ's sake, put a full end to this." Signed, John Wesley. 4th. Some of the first symptoms indicative of dissatisfaction with the new economy were evinced by those preachers, who were well acquainted with Mr. Wesley's sentiments on this subject, and had themselves been made to feel the tremendous power of this economy among Methodists, namely, Episcopacy. On no question have they been so equally di vided. No changes, however, have been effected. The Episcopacy still maintains its prerogatives in their original integrity. In 1824, memorials and petitions were presented to the General Conference, com plaining of the government being so con-, stituted and administered, as to exclude the local preachers and the lay members from every sort of participation in their own government, as Methodists. But some of these petitioners were satisfied with the plea of expediency; still the most of them took the ground of right. All of them claimed a representative form of government. The Conference replied, that they knew no such right, nor did they comprehend any such privileges. From that time the controversy assumed a new character, the result of which was the call of a convention of all Methodist families, to a representative form of church government, to be held at Baltimore, Maryland, in November, 1828. Here, a provisional government, under the formal articles of association, was adopted, to continue for two years; after which, another convention was also held in Baltimore, and continued its sessions from the 2d to the 23d of November, 1830. One hundred and twelve persons were elected as members, eightyone of whom attended. A constitution and discipline were adopted; called, "the Constitution and Discipline of the Protestant Methodist Church." In this, much contemplated by Reformed Methodists was gained, and prosperity greatly attended said church. But many things contemplated by True Wesleyans were not yet gained; for the true founder of Wesleyan Methodism was not only opposed to the Episcopal form of church government, as it exists in America among the Methodists, but also to slavery as it exists in this country. And yet this vile system is cherished by both Episcopal and Protestant Methodists; therefore, both churches are still agitated by those who were not one in sentiment upon Episcopacy and slavery. True Wesleyans and some of the chief men are engaged in this latter reform with Mr. Hervey, who calls this system of slavery the vilest system ever seen beneath the sun. In the Methodist Episcopal Church, were Rev. Leroy Sunderland, Orange Scott, Luther Lee, J. Horton, E. Smith, C. Prindle, &c. In the Protestant Methodist Church, were Rev. John Crocker, Hiram Mackee, R. McMurdy, G. Pegler, Dr. Timberman, J. Culver, &c. These, with a host of others from different associated Methodist Churches, united in calling a convention of ministers and laymen, for the purpose of forming a Wesleyan Methodist Church, free from Episcopacy, intemperance and slavery; which convention was held at Utica, New York, on May 31st, 1843. And after many days' peaceful deliberation, the glorious design of this convention was accomplished, viz., the formation of a Discipline, called "the Discipline of the Wesleyan Methodist Church in America," granting to all men their rights, and making them free and equal, according to the word of God and the preamble of the Declaration of Independence of these United States. They also organized six annual conferences, including the chief portions of the Northern and Eastern States, connected with which, are many interesting societies, and talented ministers and preachers, which number about twenty thousand members, and about three hundred itinerant ministers and preachers, besides a greater number of unstationed ministers and preachers. Thus much for the history of this branch of the Church of Christ. We now come to notice secondly, the doctrines of the True Wesleyan Methodist Church. ELEMENTARY PRINCIPLES. 1. A Christian church is a society of believers in Jesus Christ, assembled in any one place for religious worship, and is of divine institution. 2. Christ is the only Head of the Church; and the word of God the only rule of faith and conduct. 3. No person who loves the Lord Jesus Christ, and obeys the gospel of God our Saviour, ought to be deprived of church membership. 4. Every man has an inalienable right to private judgment, in matters of religion; and an equal right to express his opinion, in any way which will not violate the laws of God, or the rights of his fellowmen. 5. Church trials should be conducted on gospel principles only; and no minister or member should be excommunicated except for immorality, the propagation of unchristian doctrines, or for the neglect of duties enjoined by the word of God. 6. The pastoral or ministerial office and duties are of divine appointment, and all elders in the church of God are equal; but ministers are forbidden to lord it over God's heritage, or to have dominion over the faith of the saints. 7. The church has a right to form and enforce such rules and regulations only, as are in accordance with the holy scriptures, and may be necessary, or have a tendency, to carry into effect the great system of practical Christianity. 8. Whatever power may be necessary to the formation of rules and regulations is inherent in the ministers and members of the church; but so much of that power may be delegated from time to time, upon a plan of representation, as they may judge necessary and proper. 9. It is the duty of all ministers and members of the church to maintain godliness, and to oppose all moral evil. 10. It is obligatory on ministers of the gospel to be faithful in the discharge of their pastoral and ministerial duties; and it is also obligatory on the members to esteem ministers highly for their work's sake, and to render them a righteous compensation for their labors. ARTICLES OF RELIGION. I. Of Faith in the Holy Trinity.There is but one living and true God, ever. lasting, of infinite power, wisdom, and goodness: the Maker and Preserver of all things visible and invisible. And in unity of this Godhead there are three persons of one substance, power, and eternity, the Father, the Son (the Word), and the Holy Ghost. II. Of the Son of God.-The only begotten Son of God was conceived of the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, to be a sacrifice, not only for original guilt, but also for the actual sins of men, and to reconcile us to God. III. Of the Resurrection of Christ.— Christ did truly rise again from the dead, taking his body, with all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sitteth until He shall return to judge all men at the last day. IV. Of the Holy Ghost.-The Holy Ghost, proceeding from the Father and the Son, very and eternal God. V. The Sufficiency of the Holy Scriptures for Salvation.-The holy scriptures contain all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought necessary or requisite to salvation. In the name of the holy scriptures, we do understand those canonical books of the Old and New Testament, of whose authority there is no doubt in the Church. The canonical books of the Old Testament are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the First Book of Samuel, the Second Book of Samuel, the First Book of Kings, the Second Book of Kings, the First Book of Chronicles, the Second Book of Chronicles, the Book of Ezra, the Book of Nehemiah, the Book of Esther, the Book of Job, the Psalms, the Proverbs, Ecclesiastes, the Songs of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakuk, Zephaniah, Haggai, Zechariah, and Malachi. The canonical books of the New Testament are: Matthew, Mark, Luke, John, the Acts, the Epistle to the Romans, First Corinthians, Second Corinthians, Galatians, Ephesians, Philippians, Colossians, First Thessalonians, Second Thessalonians, First Timothy, Second Timothy, Titus, Philemon, Hebrews, James, First Peter, Second Peter, First John, Second John, Third John, Jude, Revelation. VI. Of the Old Testament.-The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind through Christ, who is the only mediator between God and man, wherefore they are not to be heard who feign that the old fathers did look only for transitory promises. Although the law given from God by Moses, as touching rites and ceremonies, doth not bind Christians, nor ought the civil precepts thereof of neces- | judgments: yet are they pleasing and sity be received in any commonwealth; yet, notwithstanding, no Christian whatsoever is free from the obedience of the ten commandments, which are called the moral law. VII. Of Relative Duties.-Those two great commandments which require us to love the Lord our God with all our hearts, and our neighbors as ourselves, contain the sum of the divine law, as it is revealed in the scriptures, and are the measure and perfect rule of human duty, as well for the ordering and directing of families and nations and all other social bodies, as for individual acts, by which we are required to acknowledge God as our only supreme ruler, and all men created by Him, equal in all natural rights. Wherefore all men are bound so to order all their individual and social acts, as to render to God entire and absolute obedience, and to secure all men the enjoyment of every natural right, as well as to promote the greatest happiness of each in the possession and exercise of such rights. acceptable to God in Christ, and spring out of a true and lively faith, insomuch as by them a lively faith may be as evidently known as a tree is discerned by its fruit. XII. Of Sin after Justification.-Not every sin willingly committed after justification, is a sin against the Holy Ghost, and unpardonable; wherefore, repentance is not denied to such as fall into sin after justification; after we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God, rise again to amend our lives. And therefore they are to be condemned, who say they can no more sin, as long as they live here; or deny the place of forgiveness to such as truly repent. XIII. Of Sacraments.--Sacraments ordained of Christ are not only badges or tokens of Christian men's profession; but they are certain signs of grace, and God's good will toward us, by which he doth work invisibly in us and doth not only quicken, but also strengthen and confirm our faith in him. There are two sacraments ordained of Christ our Lord, in the gospel; that is to say, Baptism and the Supper of our Lord. VIII. Of Original or Birth Sin.Original sin standeth not in following of Adam, (as the Pelagians do vainly talk,) but it is the corruption of the nature of XIV. Of Baptism.-Baptism is not every man, that naturally is engendered only a sign of profession, and mark of dif of the offspring of Adam, whereby man ference, whereby Christians are distinis wholly gone from original righteous-guished from others that are not baptized; ness, and of his own nature inclined to evil, and that continually. IX. Of Free Will.-The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and works, pleasant and acceptable to God, without the grace of God by Christ working in us, that we may have a good will, and working with us when we have that good will. X. Of the Justification of Man.-We are accounted righteous before God, only for the merit of our Lord and Saviour, Jesus Christ, by faith, and not for our own works or deservings; wherefore that we are justified by faith only, is a most wholesome doctrine, and very full of comfort. XI. Of Good Works.-Although good works, which are the fruit of faith, and follow after justification, cannot put away our sins and endure the severity of God's but it is also a sign of regeneration or the new birth. The baptism of young children is to be retained in the church. XV. Of the Lord's Supper.--The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather it is a sacrament of our redemption by Christ's death; insomuch that, to such as rightly, worthily, and with faith receive the same, it is made a medium through which God doth communicate grace to the heart. XVI. Of the one Oblation of Christ finished on the Cross.-The offering of Christ, once made, is that perfect redemp tion and propitiation for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore, to expect salvation on the ground of our own works, or by suffering the pains our sins deserve, either in the present or future state, is de- | the Champlain Conference, Eastern Pennrogatory to Christ's offering for us, and a sylvania, and New Jersey. In this condangerous deceit. ference are contained thirty-five stations and thirty ministers. XVII. Of the Rites and Ceremonies of Churches. It is not necessary that rites and ceremonies should in all places be alike; for they have always been different, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word. Every particular church may ordain, change, or abolish rites and ceremonics, so that all things may be done to edification. XVIII. Of the Resurrection of the Dead.-There will be a general resurrection of the dead, both of the just and the unjust, at which time the souls and bodies of men will be reunited, to receive together a just retribution for the deeds done in the body. XIX. Of the General Judgment.There will be a general judgment at the end of the world, when God will judge all men by Jesus Christ, and receive the righteous into his heavenly kingdom, where they shall be for ever secure and happy; and adjudge the wicked to everlasting punishment suited to the demerit of their sins. STATISTICS OF THE TRUE WESLEYAN CHURCH. Boundaries of Annual Conferences.1. The New England Conference comprises the New England States, except that portion of Vermont west of the Green Mountains. In the bounds of this conference are contained thirty-four circuits and congregations, and nineteen ministers. 2. Champlain Conference includes that part of Vermont west of the Green Mountains; that part of New York State which lies north and east of Black river, and a line running from Carthage to the west corner of Vermont. This conference contains at present, nine stations and eleven ministers. 3. New York Conference comprises so much of New York as is not included in 4. Alleghany Conference includes that part of Pennsylvania west of the Alleghany Mountains, that part of Ohio east of the Scioto river, and Western Virginia. We find included in this conference thirteen stations and circuits, and eleven ministers. 5. Miami Conference includes the State of Ohio west of the Scioto river, the States of Indiana, Illinois, and the Territories of Wisconsin and Iowa, containing twelve stations and circuits, and five ministers. 6. Michigan Conference embraces the State of Michigan, containing nine stations and fourteen ministers. Reserve List of Preachers-Contains nine preachers. Thus making the summary, as before stated, reckoning from the best data in our possession, of six conferences, including about three hundred ministers and preachers, who itinerate, and upwards of three hundred other ministers and preachers who are as yet unstationed; and about twenty thousand communicating members of the respective churches belonging to this division of the vineyard of our common Lord and Saviour Jesus Christ. Having thus seceded from the other branches of the Methodist Church, after much prayerful deliberation, and purely from conscientious motives, whilst our devout and fervent prayer is, that grace, mercy, and peace, from God the Father, and his anointed Son, Jesus, our Saviour, through the effectual operations of the Holy Ghost, the Comforter, may be multiplied abundantly unto all who love and long for the appearance of the great God, our Saviour: we would go forward in relying on the grace of that God which maketh rich and addeth no sorrow, in accomplishing the work which God has given us to do; whilst we would ever look to the Redeeming Saviour to work in us to will and to do of his own good pleasure. Amen. |