9. I recommended the Connexion to pay off all the chapel debts, and prepare itself for more vigorous and extensive aggressions on the kingdom of darkness.
All these things increased the anxiety of my opponents to get me out of the ministry; but they would probably have failed to give them the power to accomplish their object, if I had gone no farther. But I believed it my duty to take another step.
10. It was the custom in the Body to which I belonged, to baptize children in the name of the Father, the Son, and the Holy Ghost. This form of words was understood by me to imply that infant baptism was commanded by G.o.d in Scripture. This, however, I doubted, and I declined to use the words when naming or baptizing children. I had no objection to name children, to pray for them, or even to sprinkle them; but I could not use an expression in a sense in which I did not think it strictly true. This emboldened my enemies to attempt my expulsion without more ado, and this time they adopted measures calculated to ensure success. They issued circulars on the subject to the ministers and to the leading and influential laymen. They called secret meetings.
They employed a variety of means which seemed to me and my friends to savor more of Popish tyranny than of Christian discipline. At length Conference came, and I was called to account. The charges against me were--
1. That I had denied the divine appointment of baptism, and refused to administer the ordinance.
2. That I had denied the divine appointment and present obligation of the Lord"s supper.
3. That I had declared myself opposed to the beneficent fund.
4. That I had announced the formation of a book establishment, thereby engaging in worldly pursuits, contrary to rule, and by this means opposing the best interests of the Book-room.
None of those charges were true. 1. What I proposed to do with regard to the supply of books, was no more worldly business than preaching was, or selling the publications of the Connexion. The object was not profit, but extended usefulness. 2. I had not declared myself opposed to the Beneficent Fund, but had simply proposed the improvement of its rules, and the extension of its operations. 3. I had not denied either the divine appointment or present obligation of the Lord"s supper. 4. Nor had I denied the divine appointment of baptism, but only declared my belief that _water baptism_, though a becoming rite under the Christian dispensation, was the baptism of John, and absolutely binding only under his intermediate dispensation.
The two latter charges were not pressed, and even the second was speedily given up, the one on baptism only remaining. This was pressed, and as my views on the subject were deemed intolerable, I was expelled.
There was a fearful display of bad feeling on the part of many of my opponents. And no little pressure was brought to bear on those who were opposed to extreme measures. It was a time of terrible trial to those who showed themselves my friends. The height to which the excitement against me rose can hardly be made intelligible to my readers of the present day. I regarded the proceedings of my opponents from beginning to end as dishonorable, unjust and cruel. "They have gone," said I, in my account of the proceedings of the Conference, "they have gone in opposition to every dictate both of equity and charity. The principles on which they have acted are the low, the dark, and the tyrannical principles of Popery. They have covered themselves with dishonor, and earned for themselves a name for injustice, intolerance and cruelty, beyond all the religious denominations in the land. Many a time, as I sat in my place in Conference, hearing what was said, and observing what was done, I asked myself, "Is this like Christ? Can this be pleasing to G.o.d? What must angels think to look upon a scene like this? Perpetual talk about the authority of Conference and the majesty of the rules; but not a word about the authority of Christ, or the majesty and supremacy of the Gospel. And such overbearing, such harshness, such determined unrelenting cruelty towards all who showed a determination to act according to their own convictions of duty." In the evenings, after the sittings of Conference were adjourned, I and a friend frequently walked out among the hills surrounding the town, conversing with each other, and with our heavenly Father, and oh! what a contrast! What a boundless contrast between the atmosphere of Conference, and the atmosphere of those sweet hills! What an infinite relief to be placed beyond the sound of angry strife, and jealous, persecuting rage; to walk at large over the lofty hills, to breathe the fresh air of heaven, to converse with G.o.d, to look upon His wondrous works, to hear the sweet music of the birds, to trace the silent path of the shadowy woods, or to stand on the exposed, uncovered peaks of the mountain tops, and cast one"s eyes on fruitful vales, and quiet homes, and all that earth can show of grand and beautiful, and most of all, to see in every sight the hand of G.o.d--to hear in every sound His voice,--to feel that the Great, Almighty, Unseen Spirit of the Universe, that lived and worked through all, was our Father and our love,--to feel that we were one with Him, and that He was one with us. "This is heaven," I cried; and, pointing to the scene of strife and hate that lurked below, I added, "That is h.e.l.l."
Never before did we understand why Jesus, after having spent the day in crowds, and being hara.s.sed with the captious, cruel, persecuting Scribes and Pharisees, retired at night into the desert, or withdrew to the mountains. Never before did the Gospel seem so true a story. Never before were we brought into such living sympathy with the Saviour of mankind. I can recollect nothing I ever met with so trying as to sit in Conference; but in our walks upon the high places, G.o.d made up for all."
"Well," I added, "I thank G.o.d I am now free. My Conference trials are ended. O never more may I be found shut up with men who set at nought the authority of Christ, and who, by all the cruel acts of unrelenting persecution, strive to bend the immortal G.o.dlike mind into unnatural subjection to their ambitious will."
CHAPTER XI.
EXPLANATIONS.
A few explanations are required before we go further.
_Explanation First. The Different Methodist Bodies._
The Methodist Body to which my parents belonged, and to which I myself belonged till I was twenty-one years of age, was the Old Connexion or Wesleyan Body. I was a local preacher in that Body, and was expected and requested to go out as a travelling preacher. But insurmountable difficulties lay in the way. In the first place, none could be received as travelling preachers, unless they were willing to go to whatever part of the world the conference or the missionary committee might think fit to send them, and unless they could _express_ their willingness to be so disposed of before they went out. This I could not do. It was my conviction that G.o.d had called me to labor in my own country, and to do good amongst my own people. I did not believe myself called to go to any foreign country to preach the gospel, and I did not therefore feel at liberty to offer to go out on the terms required. I felt as if I should do wrong to expose myself to unseen dangers and unknown trials and difficulties in foreign lands, without a conviction that G.o.d required it at my hands. And I could not think that I should be likely to succeed in missionary labors, unless I could enter on them with a belief that those were the labors for which G.o.d designed me.
There was another difficulty. Conference had made a new law, establishing a new test of orthodoxy, and no one could be taken out as a travelling preacher now, who could not subscribe to the doctrine of the Eternal Sonship, as taught by Richard Watson and Jabez Bunting, in opposition to Adam Clarke. This test I could not subscribe. I cannot say that I altogether disbelieved the doctrine of the Eternal Sonship; but I was not in a state of mind to justify me in subscribing the doctrine.
Whether the doctrine of the Eternal Sonship was right or not, I had not a firm belief in it: and that was reason enough why I should refuse to subscribe it.
About this time Conference pa.s.sed laws forbidding the teaching of writing in all the Sunday Schools. I disapproved of these laws, and was unable to bind myself to enforce them. I was obliged therefore to give up all thoughts of becoming a travelling preacher in the Old Connexion.
Not long after this, disturbances took place in the Methodist society in Leeds, respecting the introduction of an organ into Brunswick Chapel.
Conference, through the importunities of some rich people, had broken through its own laws, and given authority for the introduction of an organ into Brunswick Chapel contrary to the wishes of a great part of the members, trustees, local preachers, and leaders. I of coa.r.s.e disapproved of this proceeding on the part of Conference. I had heard the Rev. Joseph Suttcliffe speak very seriously and with great and sorrowful dissatisfaction of the proceedings of those who were then at the head of Methodistical affairs, and though I did not, at the time, rightly understand him, events that took place afterwards, both brought his words to my mind, and showed me their meaning. In consequence of what I saw, I began to be greatly dissatisfied with the manner in which things were carried on in the society.
A division took place in Leeds, and in several other places, and the seceders formed a new body, called the Protestant Methodists. I left the old Body at the same time, but having heard favorable accounts of the Methodist New Connexion, I joined that community. This Body had seceded from the Old Connexion some thirty years before, under the Leadership of Alexander Kilham. Kilham was a great reformer both in religion and politics. He sympathized with the French revolutionists, and with the English religious Lat.i.tudinarians. He was a great admirer of Robert Robinson of Cambridge, and reprinted, in his periodical, _the Methodist Monitor_, his writings on religious liberty. He denounced all human creeds, and proclaimed the Bible the one sole authority in the church both in matters of doctrine and matters of duty. The conference of the Body was to consist of one-half preachers and the other half laymen. In the circuit and society meetings the power was to be divided in the same way. A list of doctrines generally held in the Body was afterwards drawn up and published, but was not put forward as an authoritative creed. The writings of Wesley and Fletcher were referred to, but not as authorities, but only as works to be consulted. I found on looking through the rules, that there was nothing to hinder me from becoming a travelling preacher in this Body. I offered myself as a member, and was received. I was then sent out as a travelling preacher; and it is to this Body chiefly that I refer in this work.
I entered the ministry with the full understanding that I should have perfect Christian liberty both of thought and speech,--that nothing was required of any minister but a belief in the New Testament, a life in accordance with its teachings, and the abilities necessary to fit him for his work. The perfection of the Scriptures, both as a rule of faith and a rule of life, was one of the first articles in the connexional list of doctrines, and each preacher was left to interpret the Scriptures for himself.
To show that the liberty I took in revising my creed was in full agreement with the principles on which the Body to which I belonged was founded, I will give a quotation or two from the Founder"s works.
"Subscription to all human creeds implies two dispositions contrary to true religion, love of dominion over conscience in the imposer, and slavery in the subscribers. The first usurps the right of Christ; the last implies allegiance to a pretender." Vol. I, page 77.
"The revelation itself is infallible, and the Author of it has given it me to examine; but the establishment of a given meaning of it renders examination needless, and perhaps dangerous." P. 78.
"I have no patience with those who cover their own stupidity, pride, or laziness, with a pretended acquiescence in the unexamined opinions of men who very probably never examined their own opinions themselves, but professed those which lay nearest at hand, and which best suited their base secular interest." Vol. II, p. 340.
"I am seriously of opinion, and I wish all my readers would seriously consider it, _that real Christianity will never thoroughly prevail and flourish in the world, till the professors of it are brought to be upon better terms with one another; lay aside their mutual jealousies and animosities, and live as brethren in sincere harmony and love; but which will, I apprehend, never be, till conscience is left entirely free; and the plain BIBLE become in FACT, as it is in PROFESSION, the ONLY rule of their religious faith and practice_." P. 271.
Such were the sentiments which Alexander Kilham thought proper to publish on the subject of creeds.
He adds, that he did so for the purpose of "giving to our people and others _suitable views of religious liberty in general_, AND OF WHAT OUGHT TO BE ESTABLISHED AMONG US IN PARTICULAR."
In all I did, then, both in endeavoring to bring my views into harmony with the teachings of Christ, and in suggesting reforms in the laws and inst.i.tutions of the Body, I acted in perfect accordance with the principles on which the Connexion was founded. Whether the principle was a good one or not may be questioned: all I say is, it sanctioned my course.
_Explanation Second. Immoralities._
What I say of immoralities in ministers and members of the Church refers chiefly to ministers and members of the New Connexion. I must not however be understood as saying that the ministers and members of the Old Connexion were free from such vices. They were not. James Etch.e.l.ls, the minister who drank sixteen gla.s.ses of intoxicating drinks on one round of pastoral calls, and John Farrar, his superintendent, whom he got suspended for drunkenness, and Richard Wilson, who opened the first spirit shop in my native town, and corrupted the people all round the country, and Timothy Bentley, the great Brewer and Poisoner-General of the bodies and souls of the Yorkshire people, and John Falkener, of New Castle-on-Tyne, the wholesale Beershop-Keeper, &c., were all members and high officials in the Wesleyan Body. And I never heard of a man being either kept out or put out of the Wesleyan Connexion either for being a Brewer, a Distiller, a Spirit Merchant, a Ginshop Keeper, a Publican, a p.a.w.nbroker, or a Beershop-keeper. And I never heard of the Conference doing anything to promote teetotalism, or the suppression of the liquor trade. The rules and teachings of Wesley, and the principles of Christ on this subject, were as little cared for in the Old as in the New Connexion.
There were points though in which the Old Connexion seemed to me superior to the New. There seemed more hearty religiousness in the Old Connexion than in the New. The preachers in the Old Connexion seemed to be a higher order of men, both in piety and intelligence. They seemed to be kinder too to each other, less jealous, less envious, and less disposed to annoy and persecute one another. And they worked harder.
They had more of the spirit of Wesley. They were less anxious to steal sheep from other folds, and more disposed to go out into the wilderness to bring in those which were astray. With many of the New Connexion members religion was too much of a form and a name: with an immense number in the Old Connexion it was a life and a power. Hence the Old Connexion prospered, while the New Connexion languished and declined.
The New Connexion trusted to their democratic principles of church government for additions, and were disappointed. The Old Connexion trusted to honest, zealous, Christian work, and succeeded. The Old Connexion, bred great and mighty men, the New Connexion bred weak and little ones. The New Connexion was afraid of superior men, and if any made their appearance, drove them away, as in the case of Richard Watson and others; the Old Connexion welcomed such men, and used them, and reaped from their labors rich harvests of blessing. I might myself perhaps, if my way into its ministry had not been blocked up, have been much more happy and useful in the Old Connexion than in the New, and have had a very different story to tell in my old age, from that which I am telling you now. I don"t know.
No; I don"t know. It is quite possible that I was so formed,--that religious freedom was so essential to the soul G.o.d had given me,--that I should have broken through the enclosures of any sect, and made for myself a history like that which I am now writing. But speculations on such subjects are all vain. A man can live but once, and in one way, and all we can do now is to live well for the future,--as well as we can.
G.o.d help us.
G.o.d will help us. And we must not suppose that because we have not had the lot which imagination pictures as most desirable, we have lived in vain. Let us look on matters in a more cheerful light. The world, and all our affairs, are in the hands of an all-perfect G.o.d, and always have been, and I am inclined to believe, that with regard to myself, He has done all things well. I meant to do right from the first. I never wickedly departed from G.o.d. I erred unintentionally and unexpectedly. I erred seeking for the truth. I erred praying to G.o.d to lead me right.
And I am inclined to believe that my course was not entirely of myself, but was a discipline appointed me by a higher power, and meant to further some desirable end. So I will go on hoping and rejoicing, interpreting G.o.d"s doings as favorably as I can, and believing, that what I know not now, I shall know hereafter. And all the time I will rejoice in G.o.d"s love, and sing Glory, Hallelujah.
_Explanation Third. Christianity and Methodism not to Blame._
Do not let any one judge of Christianity or Methodism, nor even of the whole body of the Methodist Church, from the cases of immorality which I have found it necessary to name. Christianity and real Wesleyan Methodism are as opposed to bad trades and bad deeds as light is to darkness. And bad as things were in the churches to which I have referred, a large portion, if not the great bulk of the members, were sincere Christians, fearing G.o.d and working righteousness. Nor were all the preachers bad-hearted or cruel men. It often happens that a few control the many. And the ruling few are often worse than the many whom they rule. The least worthy members of the church are often, like Diotrephes, eager for the pre-eminence, while the best are modest and retiring. It is not always the cream that comes to the top, either in civil or religious society; it is sometimes the sc.u.m. And my readers must take these things into account while reading my story. The early Methodist churches were blessed organizations, bitterly as Wesley and Fletcher lamented their shortcomings and backslidings. With all their faults they were the lights of the world, and the salt of the earth.
They are so still. They were so in the days of which I write. And the same may be said of other churches. They fall very far short of the perfection of Christian knowledge and holiness, but they are as far in advance of a G.o.dless world, as Christianity is in advance of them. I think it no objection to Christians or to Christian churches that they do not at once embody and exemplify Christian truth and virtue in all their fullness, any more than I think it an objection to men of science and scientific a.s.sociations that they do not know and set forth all the laws of the material universe. Men are finite, while Nature and Christianity are infinite. Christianity will always be ahead of churches, and nature will always be ahead of science, as G.o.d will always be ahead of man. I would have churches and ministers improve, and I would tell them of their faults and shortcomings that they may see where improvement is wanted, but I would not on any account do them injustice, or give countenance to the infidel slander that the church is worse than the G.o.dless world, or a twentieth part as bad.
And though I would explain how unhappily I was influenced by the errors and misdoings of my brethren, that I may make my apostacy from Christ intelligible, I have no desire to make the impression that all with whom I came in uncomfortable collision were great sinners, while I was a meek and faultless saint. I know the contrary. There were errors and failings on both sides. I may sometimes think "I was more sinned against than sinning," but at other times I am ashamed and confounded at my great and grievous errors. G.o.d forgive me. I was dreadfully tried at times by my brethren; but my brethren were tried by me at other times past all endurance. G.o.d only knows which was most to blame; but I was bad enough.
If either I or my brethren had been as wise and good as men should strive to be, both they and I might have had a very different story to tell; a story much more agreeable to our readers and much more creditable to ourselves. But the past is past, and my brethren, most of them, have gone to judgment, and I am hastening after; and it behooves me to tell as fair a story, and to tell it in as meek and lowly and loving a spirit as possible. And I here declare, that if any expression of bitterness, or any statement savoring of harshness or injustice, escapes my lips, I wish it softened, and brought into harmony with perfect truth and charity.
It is very difficult, when a man is giving an account of his life, to be strictly just and impartial. Perhaps it is impossible. It is very difficult, when he is telling of his trials, to keep from all expressions of strong and unpleasant feeling towards those whom he regards as the causes of his trials. Perhaps this also is impossible. My readers must consider this, and make allowances both for me and my brethren.
And both my readers and I must try to bear in mind, that men are not the sole actors in the pitiable blunders and melancholy tragedies of their lives. G.o.d had to do with the descent of Joseph into Egypt. His brethren were the visible actors, but a Great Invisible Actor directed and controlled their doings. Our ignorance and our vices are our own, but the form they take in action, and the effects they produce, are G.o.d"s.
Shimei"s wickedness was his own, but it was G.o.d that caused it to show itself in throwing stones at David. All our trials are, in truth, from G.o.d, and it would be well for us to regard them in that light. And we ought no more to be malignantly resentful towards the men whom G.o.d makes use of to try us, than we ought to murmur against G.o.d. We should try to go through all with the meek and quiet spirit with which Jesus went through the still greater trials that lay in His path. And in speaking of our trials, we should try to exhibit the sweet forgiving temper that shines out so gloriously in the life and death of the Redeemer. And if we can go a step farther, and rejoice in tribulation, and smile in peaceful tranquility at the erring but divinely guided actors in our trials, so much the better. And if we can believe that all things work together for good not only to them that love G.o.d, but even to those who for a time are unwittingly separated from G.o.d, why should we not "rejoice evermore, and in everything give thanks?" My gracious G.o.d, I know that there are expressions in this book that might have been better,--that feelings sometimes show themselves that are not the perfection of Christian love and meekness; and I ask Thee in Thy mercy to forgive them all: And I pray Thee so to influence my soul for the time to come, and to enable me so to use my tongue and pen, that all I say and write may savor of Jesus, be in agreement with my Christian profession, and tend to the instruction and spiritual improvement of my hearers and readers.
_Explanation Fourth. My Own Defects._
My character was very defective in my early days. I have felt this a hundred times while I have been writing and revising the foregoing pages. I was wanting in humility. There were some kinds of pride from which I was probably free; but there were others of which I had more than my share. And I was lacking in meekness. I could control myself and keep quite calm in a public debate; but could be angry and resentful in other cases. I was not sufficiently forbearing. I was not sufficiently forgiving.
And I was too critical, too pugnacious, too controversial. I was too much in the habit of looking for defects in what I heard and read; defects in style; errors in thought; mistakes in reasoning; faults in arrangement; and improprieties in manner and spirit.