Nathan Bangs · 28 of 28

Chapter 9. The General Conference of 1828. · Part 4

It seems right, therefore, that the reader may have an intelligent view of the whole matter, that he should be informed what their plans were, that he may perceive the improvements with which they designed to perfect the system adopted by the Methodist Episcopal Church. In the month of November of this year the “Associated Methodist Churches” held a convention in the city of Baltimore, at which a provisional government was formed until a constitution and book of discipline could be prepared at a future convention. This convention assembled in the city of Baltimore on the second day of November, 1830, and was composed of an equal number of lay and clerical delegates from several parts of the Union, representing thirteen annual conferences, and continued its sessions until the twenty-third of the same month. The convention proceeded to the adoption of a “constitution,” the first article of which fixed the title of the new “Association” to be “The Methodist Protestant Church,” and the whole community was divided into “districts,” “circuits,” and “stations;” — the “districts,” comprising the bounds of an annual conference, to be composed of an equal number of ordained itinerant ministers and delegates, elected either from the local preachers or lay members; — the General Conference was to consist of an equal number of ministers and laymen, to be elected by the annual conferences, and must assemble every seventh year for the transaction of business.

The offices of bishop and presiding elder were abolished, and both the annual and General Conferences were to elect their presidents by ballot to preside over their deliberations; and the presidents of annual conferences were also to travel through their districts, to visit all the circuits and stations, and, as far as practicable, to be present at quarterly and camp meetings; — to ordain, assisted by two or more elders, such as might be duly recommended; to change preachers in the interval of conference, provided their consent be first obtained. The chief points, therefore, in which they differ from us are, that they have abolished episcopacy, and admit laymen to a participation of all the legislative and judicial departments of the government. Class, society, and quarterly meetings, annual and General Conferences, and an itinerant ministry, they have preserved. They also hold fast the fundamental doctrines of our Church and its moral discipline. The verbal alterations which they have introduced into some portions of the prayers, moral and prudential regulations, will not, it is believed, enhance their worth in the estimation of any sober and enlightened mind. This, however, may be more a matter of taste than of sound verbal criticism, as it is hardly to be supposed that judicious men would alter “the form of sound words” merely for the sake of altering.

Though a separate community was thus established, it was a considerable time before the agitations ceased. It was but natural for those who had withdrawn from the Church to attempt a justification of themselves fore the public by assigning reasons for their proceedings, and by an effort to put their antagonists in the wrong. And as they had a periodical at their. command, writers were not wanting to volunteer their services in defense of their measures, and in opposition to what they considered the objectionable features of the Methodist Episcopal Church. This called for defense on the part of those more immediately implicated by the writers in “Mutual Rights.” And as Baltimore had been the chief seat of the controversy from the beginning, and as it was thought not advisable to make the columns of the Christian Advocate and Journal a medium for conducting the controversy, the brethren in that city established a weekly paper, called “The Itinerant,” which was devoted especially to the vindication of the government, ministers, and usages of the Methodist Episcopal Church, containing, in the mean time, animadversions upon the newly constituted government, and a replication to the arguments of its advocates in its defense. Many very able pieces appeared from time to time in “The Itinerant,” in defense of the proceedings of the authorities of the Church in the city of Baltimore, of the General Conference, and those annual conferences which had acted in the premises. These contributed greatly to settle the questions at issue on a just and firm basis, and to show that these things were susceptible of a Scriptural and rational defense.

But the spirit of contention, which had long been impatient of control, at length became wearied, and the combatants gradually retired from the field of controversy, the Itinerant was discontinued, and the Christian Advocate and Journal, which had, indeed, said but little on the subject, proposed a truce, which seemed to be gladly accepted by the dissentient brethren, and they were left to try the strength of their newly formed system without further molestation from their old brethren.

On a review of these things, we find much to humble us, and yet much to excite our gratitude. In all struggles of this sort the spirits of men are apt to become less or more exasperated, brotherly love to be diminished, and a strife for the mastery too often usurps the place of a holy contention “for the faith once delivered to the saints.” That the present discussion partook more or less of these common defects, on both sides, may be granted, without yielding one iota of the main principles for which we contend. Indeed, truth itself may sometimes have cause to blush for the imperfect and often rude manner in which its disciples attempt to vindicate its injured rights; while error may be defended by the wily arts of its advocates with an assumed meekness and forbearance which may smooth over its rough edges by their ingenious sophistry so effectually as to beguile the simple hearted, until the serpent clasps them in its deceitful and relentless coils. But extricate yourself from its painful grasp, expose its serpentine course, and denounce, in just terms of reprobation, its delusive schemes, and it will throw off its disguise, and pour forth, in blustering terms, its denunciations against you, with a view to blacken your character, and render you odious in the estimation of the wise and good. It will then complain of that very injustice which it attempted to inflict on you, and will repel all complaints of its own unfairness by a repetition of its offensive epithets. Truth, however, has no need to resort to finesse, to intrigue, to epithets of abuse, in its own defense. Though it can never falsify its own principles, nor yield to the demands of error, either in complaisance to its antagonists or to soften the tones of honesty and uprightness with which it utters its sentiments, yet it seeks not to fortify its positions by a resort to the contemptible arts of sophistry, nor to silence its adversaries by a substitution of personal abuse for arguments. It expresses itself fearlessly and honestly, without disguise or apology, leaving the consequences to its sacred Author.

How far these remarks may apply to those who engaged in the present contest I pretend not to determine. But whatever may have been the defects in the spirit and manner in which the controversy was conducted, we rejoice that it has so far terminated, and that we may now calmly review the past, may apologize for mistakes, forgive injuries, whether real or imaginary, and exercise a mutual spirit of forbearance toward each other. For whatever imperfections of human nature may have been exhibited on either side, we have just cause of humiliation; and while they teach us the infinite value of the atoning blood to cover all such aberrations, they furnish lessons of mutual forbearance and forgiveness.

But while this humbling view of the subject deprives us of all just cause of boasting, we may, it is thought, perceive much in the result which should excite our gratitude. To the intelligent friends of our Church organization, of our established and long continued usages and institutions, it gave an opportunity of examining their foundation, of testing their soundness and strength, and of defending them against their assailants. Having proved them susceptible of a Scriptural and rational vindication; we have reason to believe that they became not only better understood, but more highly appreciated and sincerely loved. Experience and practice having furnished us with those weapons of defense to which we might otherwise have remained strange, we have learned the lessons of wisdom from the things we have been called to suffer, and an increased veneration for our cherished institutions has been the beneficial consequence. Greater peace and harmony within our borders succeeded to the storms of agitation and division. Our own Church organization and plans of procedure have been made to appear more excellent from contrasting them with those substituted by the seceding party; and so far as success may be relied upon as a test of the goodness and beneficial tendency of any system of operations, we have no temptation to forsake “the old paths” for the purpose of following in the track of those who have opened the untrodden way of “reform,” or to be shaken by the strong “protest” they have entered against our peculiar organization and manner of conducting our affairs.

In narrating the facts in this perplexing case I have aimed at historical truth. In doing this I may have wounded the feelings of some who were the more immediate actors in the scenes which have passed before us. This, however, was very far from my intention. I have, indeed, labored most assiduously to present the facts in as inoffensive language as possible, consistently with the demands of impartial history, and therefore hope to escape the censure justly due to those who willfully pervert the truth or misinterpret its language. No will I claim for myself any other apology for unintentional errors than fallible humanity has a right to exact from candid criticism. And now that the struggle is over, may we all, pursuing our respective modes of doing good, “as far as possible, live peaceably with all men.”

The cause of missions, of education, and of the American Colonization Society, was duly considered, and highly recommended to the approbation and support of our people; and the reports and resolutions in reference to these several subjects no doubt tended much to advance their respective claims upon the public munificence.

The constitutional term of Nathan Bangs, as editor and general book agent, having expired, he was elected editor of the Christian Advocate and Journal, and John Emory was appointed to succeed him in the general editorship and agency, and Beverly Waugh was elected the assistant of Dr. Emory.

The following provision was made respecting the appointment of trustees: — When a new board of trustees is to be created, it shall be done (except in those states and territories where the statutes provide differently) by the appointment of the preacher in charge, or by the presiding elder;” — thus approving the election of trustees according to the laws of the respective states and territories, and at the same time providing for the manner in which they shall be appointed where no such laws exist.

The Rev. William Capers was elected as a delegate to represent us to the Wesleyan Methodist conference in the succeeding month of July, and he bore with him the following address: —

ADDRESS

Of the General Conference of the Methodist Episcopal Church, to the Wesleyan Methodist Conference.

“Beloved Fathers and Brethren: — Having, by the mercy of our God, brought the present session of our General Conference near to a close, we avail ourselves of this opportunity to convey to you our Christian salutations. Our beloved brother, the Rev. William Capers, whom we have elected as our representative to your conference, will more fully explain to you the state of our affairs, the strong affection we bear to you as our elder brethren, and our fervent desire to preserve with you the bond of peace and the unity of the Spirit.

“Our present session, though laborious, and involving various and important points vitally connected with the interests of our Church, and of Christianity generally, has been marked with general harmony of feeling and mutual good-will; and we humbly trust it will tend to strengthen the bond of union among ourselves, more fully to combine our strength, to concentrate and harmonize our views and affections, and to give a new impulse to the great work in which we are engaged.

“To stimulate us to diligence in this most sacred of all causes, the bright example of your persevering efforts in the cause of God is placed before us. Deriving our doctrines from the same great fountain of truth, the Holy Scriptures, and admitting the same medium of interpretation, the venerated Wesley and his coadjutors, and, we humbly hope, pursuing the same great objects, the present and future salvation of souls, we desire ever to cultivate with you the closest bond of union and Christian fellowship. Under the influence of these views and feelings, we have rejoiced in your prosperity, and witnessed with unmingled pleasure the extension of your work, particularly in your missionary department.

“With you, also, we have our portion of afflictions. Through the disaffection of some, and the honest, though, as we think, mistaken zeal of others, in some parts of our extended work, the harmony of our people has been disturbed, and principles, to us novel in their character, and deleterious in their influence on the excellent system we have received from our fathers, have been industriously circulated. Though we may not flatter ourselves that these unhappy excitements are fully terminated, yet we presume to hope that the decided and almost unanimous expression of disapprobation to such proceedings by this General Conference, and among our preachers and people generally, will greatly weaken the disaffection, and tend to correct the errors of the wandering, as well as to confirm and strengthen the hands of all who desire to cleave to the Lord ‘in one faith, one baptism, and one hope of our calling.’

“Since our last session, we have witnessed, with joy and gratitude, an unusual effusion of the Holy Spirit. Revivals of religion have been numerous and extensive in almost every part of our continent. Upward of sixty-nine thousand have been added to our Church during the past four years, and the work is still extending. Stretching our lines over so large a continent, many parts of our work, particularly in the new settlements, require great personal sacrifices to carry to them the blessings of our ministry, and much diligence and patient perseverance to preserve our beloved people in the unity of the faith. For these great objects we are not sufficient — ‘our sufficiency is of God.’ But having devoted ourselves exclusively to this work, and confiding in the strength and goodness of Him whose we are, and whom we profess to serve in the fellowship of the gospel, we hope not to faint in the day of trial, but to persevere in conveying the glad tidings of peace to the destitute inhabitants of our land, until every part of it shall break forth into singing, and hail with joy the coming of the Lord.

“Cheered with this prospect, we are endeavoring to strengthen each other in the Lord. And the happy results of our missionary labors, both among the frontier settlements of our white population and the Indian tribes, particularly the latter, are pleasing indications of the divine approbation. It does, indeed, seem as if the set time had come to favor these lost tribes of our wildernesses, and to bring them into the fold of Christ. These natives, hitherto ‘peeled and scattered,’ in the United States and territories, as well as in Upper Canada, are bowing to the yoke of Christ with astonishing alacrity, and thus giving evidence that his grace is sufficient to convert even the heart of a savage, and to transform him to the gentleness of Christ. On this subject, however, we need not enlarge, but refer you to our periodical works — the extensive circulation of which among our people gives increased impulse to the work, carrying information, cheering and delightful, to many thousands, of the efficacy and triumph of redeeming mercy — and to our beloved brother and representative, the bearer of this address, who will more particularly tell you, ‘face to face,’ how much we rejoice to be co-workers with you in the extensive field of labor, and to witness such evident tokens of the divine goodness to our fallen world.

“Recollecting the Christian deportment, the ministerial gravity and dignity, and, what is more endearing to us, the brotherly affection of your late delegate to our conference, the Rev. Richard Reece, and his amiable companion, the Rev. John Hannah, both of whom have left a sweet savor behind them, we take much pleasure in giving to you this renewed assurance of our unabated attachment to those doctrines, and that discipline, by which both you and we are distinguished; to set our seal to the maxim, that ‘the Wesleyan Methodists are one throughout the world;’ and also our desire that the intercourse between us, by the mutual exchange of delegates, may be kept up and continued; and that, as a means of our edification and comfort, we shall be happy to receive whomsoever you may appoint to visit us at our next session.

“With sentiments of unfeigned respect and Christian affection, we are, dear brethren, one with you in the fellowship of Jesus Christ.

“Signed in behalf of the General Conference of the Methodist Episcopal Church, held at Pittsburgh, (Pa.,) May, 1828.

“Enoch George, President. “Martin Ruter, Secretary.”

Thus closed the labors of the General Conference of 1828, and here I close the third volume of this History, with an expression of gratitude to the Author of all good for sparing my life and health so far to complete my undertaking.