UNDER QUEEN VICTORIA, 1837-1897. [Footnote]
PART I.
[Illustration: Wesley preaching on his father's tomb.]
When the Queen ascended the throne Wesleyan Methodism in this country was recovering from the effects of the agitation occasioned by Dr.
Warren, who had been expelled from its ministry; the erection of an organ in a Leeds chapel had caused another small secession. But the Conference of 1837, assembled in Leeds under the presidency of the Rev. Edmund Grindrod, with the Rev. Robert Newton as secretary, had no reason to be discouraged. Faithful to the loyal tradition of Methodism, it promptly attended to the duty of congratulating the young Sovereign who had ascended the throne on June 20, a few weeks before.
[Footnote: The writer desires to acknowledge special obligation to the Rev. J. Wesley Davies for invaluable aid rendered by him in collecting and arranging the material embodied in this chapter.]
We may read in its Minutes of the vote in favour of an address, which should assure the Queen of the sincere attachment cherished by her Methodist subjects for her person and government, and of their fervent prayers to Almighty God "for her personal happiness and the prosperity of her reign." By a singular coincidence, it will probably be one of the first acts of a Leeds Conference in 1897 to forward another address, congratulating Her Majesty on the long and successful reign which has realised these aspirations of unaffected devotion. The address of 1837 had gracious acknowledgment, conveyed through Lord John Russel .
[Illustration: Group of Presidents Number One]
At this time Methodism had spread throughout the world. Its membership in Great Britain and Ireland numbered 318,716; in foreign mission stations 66,007; in Upper Canada 14,000; while the American Conferences had charge of 650,678 members; thus the total for the world, exclusive of ministers, was 1,049,401.
Of ministers there were 1,162 in the United Kingdom and 3,316
elsewhere. It will be obvious that British and Irish Methodism even then formed a body whose allegiance was highly valuable.
The 1837 Conference had to discuss the subject of the approaching Centenary of Methodism, which had for years been anticipated with great interest. With Mr. Butterworth--a Member of Parliament and a loyal Methodist and generous supporter of our funds--originated the idea of commemorating God's goodness in a fitting manner, not in a boastful spirit; a committee which had been appointed reported to the next Conference "that the primary object of the said celebration should be the religious and devotional improvement of the centenary"; and that there should also be "thank-offering to Almighty God" in money contributions for some of the institutions of the Church. The Conference approved these suggestions, and appointed a day of united prayer in January, 1839, "for the outpouring of the Holy Spirit" on the Connexion during the year.
[Illustration: Centenary meeting at Manchester.]
There had been some difficulty in fixing the date of the birth of Methodism; but 1739 was determined on, because then the first class-meetings were held, the first chapel at Bristol was opened, the first hymn-book published; then the United Societies were formed, then field-preaching began, and then Whitefield, Charles Wesley, and others held that historic lovefeast in Fetter Lane when the Holy Spirit came so mightily on them that al were awed into silence, some sank down insensible, and on recovering they sang with one voice their Te Deum of reverent praise.
The centenary year being decided, a three days' convention of ministers and laymen was held at Manchester to make the needful arrangements; its proceedings were marked by a wonderful enthusiasm and liberality.
The Centenary Conference assembled at Liverpool in 1839. It could report an increase of 13,000 members. On August 5 it suspended its ordinary business for the centenary services--a prayer-meeting at six in the morning being fol owed by sermons preached by the Rev. Thomas Jackson and the President, the Rev. Theophilus Lessey. A few weeks later came the festal day, October 25, morning prayer-meetings and special afternoon and evening services being held throughout the country. Never had there been such large gatherings for rejoicing and thanksgiving; there were festivities for the poor and for the children of the day and Sunday schools. These celebrations, in which the whole Methodist Church joined, aroused the interest of the nation, and called forth appreciative criticism from press and pulpit.
[Illustration: Wesleyan Centenary Hal .]
When the idea of this first great Thanksgiving Fund was original y contemplated, the most hopeful only dared look for L10,000; but when the accounts were closed the treasurers were in possession of L222,589, one meeting at City Road having produced L10,000; and the effort was made at a time of great commercial depression. This remarkable liberality drew the attention of the Pope, who said in an encyclical that _the heretics were putting to shame the offerings of the faithful_.
Not a few meetings took the form of lovefeasts, where generous giving proved the reality of the religious experiences; for there has ever been an intimate connexion between the fel owship and the finance of Methodism. Part of the great sum raised went to the Theological Institution, part to Foreign Missions; Wesleyan education was helped by a grant, L1,000 were paid over to the British and Foreign Bible Society; and the laymen desiring to help the worn-out ministers and their widows and children, L16,000 were set aside to form the Auxiliary Fund for this purpose.
It was now that the Missionary Committee were enabled to secure the Centenary Hal , the present headquarters of the Missionary Society.
The remaining sums were given to other useful purposes.
Methodism in 1839 in al its branches [Footnote] reckoned more than 1,400,000 members, with 6,080 itinerant preachers and 350
missionaries; 50,000 pupils were instructed in the mission schools, and there were upwards of 70,000 communicants and at least 200,000
hearers of the gospel in Methodist mission chapels. In England alone the Wesleyan Methodists owned 3,000 chapels, and had many other preaching places; there were 3,300 Sunday schools, 341,000 scholars, and 4,000 local preachers. These figures, when, compared with those given at the end of our sketch, will furnish some idea of the numerical advance of Methodism throughout the world during the Queen's reign.
[Footnote: "Methodism in all its branches" must be understood of _al _ bodies bearing the name of Methodist, including the New Connexion and the Primitive Methodists. The membership of Wesleyan Methodism alone throughout the world, according to the _Minutes of Conference_ for 1839, was 1,112,519; and the total ministry, including 335 missionaries, 4,957.]
The centenary celebrations marked the high flood-tide of spiritual prosperity for many ensuing years, for a time of great trial fol owed. Gladly would we forget the misunderstandings of our fathers; yet this sketch would be incomplete without reference to unhappy occurrences which caused the loss of 100,000 members, and allowance must be made for this terrible loss in estimating the progress of Wesleyan Methodism. The troubles began when certain anonymous productions, known as "Fly Sheets," severely criticised the administration of Methodism and libel ously assailed the characters of leading ministers, especially Dr. Bunting, who stood head and shoulders above all others in this Methodist war. He was chosen President when only forty-one, and on three other occasions filled the chair of the Conference. He became an authority on Methodist government and policy. Dr. Gregory says, "As an administrator, he was unapproached in sagacity, aptitude, personal influence, and indefatigability... his character was spotless." He was a born commander. The "Liverpool Minutes," describing the ideal Methodist preacher, are his work.
Dr. Bunting volunteered to be tried by the Conference as to the anonymous charges against him, but no one came forward with proofs to sustain them. Three ministers, Messrs. Everett, Dunn, and Griffiths, supposed to be the chief movers of this agitation, refused to be questioned on the matter, and defying the Conference, were expel ed.
Thereafter the agitation was kept up, and caused great disaffection in the Societies, resulting in the loss we have referred to. The seceders called themselves "Reformers"; many of them eventual y joined similar bodies of seceders, forming with them the "United Methodist Free Churches." These in 1857 reported a membership of 41,000, less than half that which was lost to Wesleyan Methodism. But now they may be congratulated on better success, the statistics for 1896 showing, at home and abroad, a total of nearly 90,000 members, with 1,622 chapels, 417 ministers, 3,448 local preachers, 1,350
Sunday schools, and 203,712 scholars. It may be noted with pleasure that the leaders of the movement outlived all hostility to the mother Church; one of them attended the Ecumenical Conference of 1881, and took the sacrament with the other delegates.
With great regret we speak of this painful disruption, now that so much better feeling animates the various Methodist Churches.
Practical y there is no difference of doctrine among them. It has been well said, "Our articles of faith stand to-day precisely as in the last century, which makes us think that, like Minerva from the brain of Jupiter, they were born full-grown and heavily armoured."
An influential committee has been appointed to ascertain how concerted action may be taken by the Methodist Churches; and the hope is cherished that their suggestions may lead to the adoption of methods which will prevent strife and friction and unworthy rivalry.
The New Connexion and Methodist Free Church Conferences also appointed a joint committee to consider the same subject. The brotherly desire for spiritual fel owship and mutual help and counsel thus indicated must be held as a very hopeful token of something better than numerical advance.
[Illustration: Group of Presidents Number Two.]
The bitter experiences through which the Church passed cal ed attention to the need for modification and expansion of Wesleyan Methodist polity. The Conference of 1851 appointed a committee of ministers to consider the question; 745 laymen were invited to join them. Their recommendations led Conference to adopt resolutions defining the proper constitution of the quarterly meeting, and to provide for special circuit meetings to re-try cases of discipline, which had been brought before the leaders' meeting, when there was reason to think that the verdict had been given in a factious spirit.
The chairman of the district, with twelve elected by the quarterly meeting, formed a tribunal to re-try the case. From this decision there was an appeal to the district synods, and also to the Conference. Provision was made for the trial of trustees, so that every justice should be done them. Local Church meetings were guaranteed the right of appeal to Conference, and circuits were allowed to memorialise Conference on Connexional subjects, within proper limits. The quarterly meetings, having considered these resolutions, gave them a cordial reception, and they were confirmed by the Conference of 1853.
No new rule is enforced by Conference until opportunity is given to bring it before al the quarterly meetings, and it is not likely to become Methodist law if the majority object. The enlarged district synods are an additional safeguard for the privileges of the people.
By bal ot the circuit quarterly meetings may now elect one, or in some cases two gentlemen, who, with the circuit steward, shal represent the circuit in the district synod.
In 1889, Conference sanctioned the formation of Methodist councils, composed of ministers and laymen, to consult on matters pertaining to Methodist institutions in the towns. Their decisions of course do not bind any particular Society.
The disaffection so fruitful of suffering had been due to a suspicion that men were retained in departmental offices when they no longer had the confidence of the people. Now such officials are only elected for six years, though eligible for re-election. One-sixth of the laymen on Connexional committees retire yearly; they may be re-elected, but must receive a four-fifths vote. Visitors may be present when the President is inducted into office, and during the representative session, when also reporters other than ministers are now al owed to take notes.
It was the year 1878 which witnessed that most important development of Methodist economy, the introduction of lay representatives to take part with ministers in the deliberations of Conference. This was no sudden revolution; laymen had long had their share in the work of quarterly meetings, district synods, and great Connexional committees; in 1861 they were admitted to the Committees of Review, which arranged the business of Conference; they sat in the nomination committee each year, and had power to scrutinise, and even to alter, the lists of names for the various committees. Now in natural sequence they were to be endowed with legislative as well as consultative functions; it might be said they had been educated to this end.
The committee appointed to consider the matter having done its work, the report was submitted to the district synods and then to Conference. Long, earnest, animated, but loving was the debate that ensued; the assembled ministers, by a large majority, determined that the laity should henceforth share in their deliberations on al questions not strictly pastoral.
It was resolved that there should be a representative session of 240
ministers and 240 laymen. The ministerial quota was to consist of President and secretary, members of the Legal Hundred, assistant secretary, chairmen of districts not members of the Hundred, and representatives of the great departments; six ministers stationed in foreign countries, but visiting England at the time; and the remainder elected by their brethren in the district synods; the laymen to be elected in the synods by laymen only. A small proportion at one Conference is chosen to attend the next.
Such were the new arrangements that came into force in 1878, causing no friction, since they secured "a maximum of adaptation with a minimum of change"; there was no difficulty in deciding what business should belong to either session of Conference. It is needless to dwel here on minor alterations, introduced in the past, or contemplated for the future, as to the order of the sessions; it may amply suffice us to remark that Wesleyan Methodism, thanks to the modifications of its constitution which we have briefly touched upon, is one of the most truly popular Church systems ever devised. For, as the Pastoral Address of 1896 puts it, "Methodism gives every class, every member, al the rights which can be reasonably claimed, listens to every complaint, asserts no exclusive privilege, but insures that all things are done 'decently and in order.'"
The great change just described, being the work of the ministers themselves, and accomplished by them before there was any loud demand for it, was effected with such moderation and discretion as not to entail the loss of a single member or minister. This was justly held a cause for great thankfulness; and it was determined to raise a thanksgiving fund for the relief of the various departments.
Great central meetings, extending over two years (1878--1880), were held throughout the country, and were characterised by enthusiasm and wonderful generosity. At a time when the country was suffering almost unheard of commercial depression, the sum of L297,500 was raised, to be apportioned between Foreign Missions, the Extension of Methodism in Great Britain, Education, Home Missions, Methodism in Scotland, the Sunday-school Union, a new Theological Col ege, the "Children's Home," the Welsh and German chapels in London, a chapel at Oxford, the relief of necessitous local preachers, and the promotion of temperance. The missionary debt was paid, and the buildings for soldiers and sailors at Malta and Aldershot were cleared of debt.
Such work could not be done if the circuits acted independently; but united as they are, and forming one vast connexion, much which would otherwise be impossible can be achieved by means of the great Connexional funds. Of these funds not a few have been established since 1837; but the most important among them, the Foreign Mission fund, can boast an earlier origin.
Wesleyanism, indeed, is essential y missionary in spirit, her original aim being to spread scriptural holiness throughout the world. "The world is my parish," said Wesley though he himself could never visit the whole of that parish, his followers have at least explored the greater part of it, causing the darkness to flee before the radiance of the lamp of truth.
British Methodism has now missions in almost every quarter of the globe--in Asia, in Africa, on the Continent of Europe, in the Western Hemisphere. Her mission agencies include medical missions, hospitals, schools for the blind, homes for lepers, orphanages, training and industrial schools, etc.
In Europe we have set on foot missions in countries that are nominal y Christian, where the people are too often the victims of ignorance, wickedness, vice, scepticism, and superstition; France, Germany, Austria, Italy, Spain, and Portugal have al been objects of our missionary enterprise during the present reign, and in some instances conspicuous success has been attained. Witness the good work still going on in Italy, and the independent position attained by the _Conference, Methodiste de France_.
In India, Ceylon, China, and Burma, our agents are working amongst races in which they have to combat heathenism strong in its antiquity. The progress is necessarily slow, but a point has been reached where great success may be prophesied, as the result largely of the work of the pioneers. The schools are turning out many who, if they do not all become decided Christians, are intellectual y convinced that Christianity is right, and will put fewer difficulties in the way of their children than they themselves had to contend with. This educational work prepares the way for the gospel; observers declare that nearly al converts in Ceylon have been trained in our schools.
The important missions in Southern and Western Africa must not be forgotten, nor those in Honduras and the Bahamas.
The present policy throughout our actual mission-field is as far as possible to raise up native agents. Probably the heathen lands will be won for the great Captain of salvation by native soldiers; but for a long time they will need officers trained in countries familiar for generations with the blessings of the gospel. The number of our missionaries may be stated at 400, more than half being native agents; there are 2,680 other mission workers, 52,058 Church members; 84,113 children and young people having instruction in the schools.
But these figures would give a false idea of the progress of the work if compared with the statistics of 1837; for _then_ our missions included vast regions that have now their own Conferences. When the Queen ascended the throne Fiji was a nation of cannibals. Two years before her accession our Missionary Society commenced operations in those islands. John Hunt laboured with apostolic zeal, and died breathing the prayer, "God, for Christ's sake, bless Fiji, save Fiji." The prayer is already answered. Al these islands have been won for Christ, and are trophies of Wesleyan missionary toil. There are 3,100 native preachers under the care of nine white missionaries; 1,322 chapels, 43,339 members and catechumens, and more than 42,000
scholars. Fiji has become almost a nation of Methodists. But it were vain to look for traces of this vast achievement in the "Minutes of Conference" of 1896; for a special feature of our missionary policy is the establishment of affiliated Conferences, which in course of time become self-supporting. In 1883 all the branches of the Canadian Methodists united to form one Canadian Conference. The first French Conference met in 1852. In 1855 the Conference of Eastern British America was formed. The same year the first Australian Conference met, and took charge of the Missions in Fiji, the Friendly Isles, and New Zealand. The first South African Conference met in 1882, and the two West Indian Conferences in 1884. Although more or less independent of the mother Conference, they still retain the characteristics of Methodism. A distinct branch of Mission work, known as the Women's Auxiliary, has been established, and sends forth ladies to engage in educational, zenana, and medical work. They are doing good service in India, China, and other parts of the world. In 1896 they expended more than L10,000.
The total expenditure last year (1896) was L124,700, incurred by our own Mission work and by grants to the affiliated Conferences. It is satisfactory to note that in the districts helped, including those covered by these Conferences, an additional L185,000 was raised. We have magnificent opportunities; and with ful consecration of our people's wealth there would be glorious successes in the future.
Foreign Missions have been the chief honour of Methodism, and it is to be hoped the same affection for them will be maintained; for wherever Methodism is found throughout the world, it is the result of mission work.
Meanwhile there has been no sacrificing of home interests. Never were greater efforts made by Methodism for the evangelisation of the masses in Great Britain. The Home Mission Fund, first instituted in 1756, was remodelled in 1856. Its business is to assist the dependent circuits in maintaining the administration of the gospel, to provide means for employing additional ministers, and to meet various contingencies with which the circuits could not cope unassisted. Our needs as a Connexion demand such a Contingent Fund. One-third of the amount raised by the Juvenile Home and Foreign Missionary Association is devoted to Home Missions. The income, which in 1837 was less than L10.000, is now more than L36,000; an increase witnessing to a spirit of aggression and enterprise in modern Methodism. This fund provides for the support of the Connexional evangelists and district missionaries.
In the year 1882, under the head "Home Missions," there was a new and important departure, by the appointment of the first "Connexional evangelists," of whom there are now four; they have already been the means of great blessing throughout the country, showing that the old gospel, preached as in the old days, is still mighty to awaken and convert.
Under the direction of the Home Mission Committee, commissioners visit certain districts, to give advice and discover the best methods for improving the condition of Methodism where it appears to be low.
Special attention is given to the villages. The "Out-and-Out Band"
subscribed for four Gospel Mission vans, each carrying two evangelists, and a large quantity of literature, to the villages; the evangelists in charge conducting services in the village chapels and in the open air. The sale of books and the voluntary contributions of the people help to defray the expenses. This agency is now under the direction of the Home Mission committee, and the gospel cars will be known as "Wesleyan Home Mission Cars."
Another new movement, helpful to village Methodism, is the "Joyful News" mission, originating with the Rev. Thomas Champness, who has been set free from ordinary circuit work to manage it. He trains lay agents, for whose services there is a great demand in villages where the people are too poor to maintain additional ministers, and where the supply of local preachers is deficient. Some of these agents are at work abroad.
The energetic Home Mission Committee has also set on foot missions where Methodism was feeble. Nor are those forgotten who "go down to the sea in ships, and do business in great waters." As far as means permit, efforts are made for the spiritual benefit of our sailors in all the great ports of the world; our soldiers, too, are equal y cared for. Methodism has always been interested in the army, in which some of Wesley's best converts were found; yet there was no systematic work in it before 1839, when an order by the commander-in-chief permitted every soldier to attend the church of his choice. Some years afterwards, the Rev. Dr. Rule strove hard to secure the recognition of the rights of Wesleyans, and after much struggle the War Office recognised Wesleyan chaplains. The work and position of Wesleyan Methodism are now thoroughly organised throughout the world. The government al ows a capitation grant for all declared Wesleyans, and it amounts to a large sum of money every year. In 1896 there were, including the Militia, 22,663 declared Wesleyans in the army and 1,485 Church members. There are 28 Sailors'
and Soldiers' Homes, providing 432 beds, and these Homes have been established at a cost of L35,000. In them are coffee bars, libraries, lecture halls, and, what is most appreciated by Christian soldiers, rooms for private prayer. The officiating ministers, who give the whole or part of their time to the soldiers and their families, number 195.
There are many local preachers among the soldiers, and at least two have left the ranks to become ministers.
On the Mission field, soldiers render valuable aid to the missionary in building chapels, distributing tracts, and often teaching and preaching to the natives and others. Thus, whilst helping to hold the empire for their Queen, they are hastening on the day when all the kingdoms of the world shall be the kingdom of our Lord and of His Christ.
This deeply interesting work in the Army and Royal Navy is appropriately mentioned in connexion with our Home and Foreign Missions, both intimately concerned in its maintenance and management. It is right to mention that the Soldiers' and Sailors'
Homes described are free to al members of H.M.'s sea and land forces, irrespective of religious denomination.
PART II.
One great event in Methodist history since 1837 now cal s for notice--the assembling of the first Oecumenical Conference in Wesley's Chapel, City Road, London, in 1861. This idea was in strict keeping with the spirit Wesley discovered when, five weeks before his death, he wrote to his children in America: "See that you never give place to one thought of separating from your brethren in Europe. Lose no opportunity of declaring to al men that the Methodists are one people in al the world, and that it is their ful determination so to continue,
"'Though mountains rise, and oceans rol , To sever us in vain.'"
The growing affection among Methodists of al branches made the idea of an Oecumenical Conference practicable.
[Illustration: Sir Francis Lycett.]
The suggestion took form at the Joint Conference of the Methodist Episcopal Church of America in 1876. The American Methodists sent a delegate to the British Conference, proposing a United Conference which should demonstrate to the world the essential oneness in doctrine, spirit, and principle of all the Churches which historically trace their origin to John Wesley; such a manifestation, it was hoped, would strengthen and perpetuate that unity.
Further, the Conference was to discover how to adjust our mission work so as to prevent waste and friction; suggesting also modes and agencies for the most successful work of evangelisation. Nor was this all; its promoters trusted to gain light on the relation of universal Methodism to education, civil government, other Christian bodies, and missionary enterprise at large, and looked for a vast increase in spiritual power and intel igent, enthusiastic activity among the various branches of Methodism, whose gathering together might wel draw "the attention of scholars and reformers and thinkers to the whole Methodist history, work, and mission," while a new impulse should be given to every good work, and a more daring purpose of evangelisation kindled. The British Conference pointed out the need of frankly recognising the not unimportant differences amongst the various Methodist bodies, so as to rule out of discussion any points which had a suggestion of past controversies. The American Conference accepted this.
[Illustration: The Methodist Settlement, Bermondsey, London, S.E.]
The smaller Methodist bodies being invited to join, the four hundred delegates were sent up by the various branches of the Methodist Church as nearly as possible in proportion to their numerical strength; seven sections of British Methodism and thirteen from the United States and the Mission fields, numbering probably twenty millions, were represented. It was fitting that the first Oecumenical Conference should meet in City Road, the cathedral of Methodism.
Bishop Simpson preached the opening sermon; the delegates then partook of the sacrament together, and Dr. Osborn, President of the Conference, gave the opening address. The Oecumenical Conference did not aim at determining any debated condition of Church membership, or at defining any controverted doctrine, or settling any question of ritual; it met for consultative, not legislative purposes. As such, the gathering brought about the thing which is written: "Thy watchmen shal lift up the voice; with the voice together shall they sing... Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged."
By a happy coincidence, that largehearted son of Methodism, the late Sir William M'Arthur, was then Lord Mayor of London, and he gave a congratulatory welcome to the delegates at a magnificent reception in the Mansion House.
The next important event in Methodist history during the Queen's reign is the rise and progress of the great Wesleyan Missions in the towns--a vast beneficent movement, in which some at least of the aspirations cherished by the promoters of the first Oecumenical Conference appeared to have been realised.
The tendency of our day is towards a steady flow of population from the villages to the towns, especial y to London. In 1837, there was only one London district, covering a very wide area, and including six circuits, whose total membership was only 11,460, after a hundred years of Methodism. The various branches of the recently established London Mission