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History of the M.E. Church, Vol. IV - Media Sabda Org

History of the M.E. Church, Vol. IV - Media Sabda Org

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ut we may well hesitate to admit that <strong>the</strong>re is any such problem. I have failed to interpret aright <strong>the</strong><br />

whole preceding record, if it does not present, on almost every page intelligible reasons <strong>of</strong> its<br />

extraordinary events. A principal error in most <strong>of</strong> <strong>the</strong> discussions <strong>of</strong> this alleged problem has been<br />

<strong>the</strong> attempt to find some one fact or reason as its explanation. The problem (if such it may be<br />

admitted to be) is complex, and no single fact can suffice for its solution. Doubtless <strong>the</strong> <strong>the</strong>ology <strong>of</strong><br />

Methodism has had a potent influence on its history -- its Arminianism, its doctrines <strong>of</strong><br />

Regeneration, <strong>the</strong> Witness <strong>of</strong> <strong>the</strong> Spirit, and Sanctification. But it should be borne in mind that<br />

Calvinistic Methodism was, during most <strong>of</strong> <strong>the</strong> last century, as energetic as Arminian Methodism.<br />

It is as much so today in Wales, where it presents <strong>the</strong> best example <strong>of</strong> Sabbath observance and<br />

<strong>Church</strong> attendance in <strong>the</strong> Christian world. Whitefield was an ardent Calvinist, but was he less a<br />

Methodist, less a flaming evangelist, than Wesley? Moravianism shared <strong>the</strong> <strong>the</strong>ology <strong>of</strong> Methodism,<br />

especially its most vital, most experimental doctrines; but not its prosperity. Indisputably one <strong>of</strong> <strong>the</strong><br />

greatest responsibilities <strong>of</strong> <strong>the</strong> denomination, for <strong>the</strong> future, is <strong>the</strong> maintenance and diffusion <strong>of</strong> its<br />

<strong>the</strong>ology; but this cannot be assigned as <strong>the</strong> single, or <strong>the</strong> special, cause <strong>of</strong> its success.<br />

The legislative genius <strong>of</strong> Wesley, to practical system <strong>of</strong> Methodism, has been pronounced <strong>the</strong><br />

chief cause <strong>of</strong> its progress. It has been, doubtless, hardly less important than its <strong>the</strong>ology; we have<br />

seen its power throughout this whole narrative. But nei<strong>the</strong>r <strong>of</strong> <strong>the</strong>m explains <strong>the</strong> problem, for nei<strong>the</strong>r<br />

<strong>of</strong> <strong>the</strong>m, nor both toge<strong>the</strong>r, could have succeeded without something else. The whole Methodistic<br />

system, introduced into some <strong>of</strong> our comparatively inert modern denomination, could only result in<br />

a prodigious failure. Could <strong>the</strong>y tear up <strong>the</strong>ir ministerial families by <strong>the</strong> roots every two or three<br />

years, and scatter <strong>the</strong>m hi<strong>the</strong>r and thi<strong>the</strong>r? Could <strong>the</strong>y drive out <strong>the</strong>ir comfortably domiciled pastors<br />

to wander over <strong>the</strong> land without certain homes or abiding places, preaching night and day, year in<br />

and year out? Could <strong>the</strong>y throw <strong>the</strong>ir masses <strong>of</strong> people into class-meetings for weekly inspection<br />

respecting <strong>the</strong>ir religious progress or declension? The system, momentous as it has been,<br />

presupposes prior and infinitely more potential conditions.<br />

If we must narrow <strong>the</strong> explanation to <strong>the</strong> fewest possible conditions, it may be said that <strong>the</strong>re have<br />

been two chief causes <strong>of</strong> <strong>the</strong> success <strong>of</strong> Methodism, one primary, <strong>the</strong> o<strong>the</strong>r proximate.<br />

First, it was a necessity <strong>of</strong> <strong>the</strong> times, a providential provision for <strong>the</strong> times. The government <strong>of</strong><br />

God over our world is a unit; <strong>the</strong> history <strong>of</strong> his <strong>Church</strong> is a unit; and however unable we may still<br />

be to correlate its divers parts, yet in ages to come, perhaps after hundreds <strong>of</strong> ages, <strong>the</strong> world will<br />

behold its perfect symmetry. <strong>History</strong>, if not as much under <strong>the</strong> sway <strong>of</strong> laws as physics, is<br />

never<strong>the</strong>less a providential process. The apostolic ministry founded <strong>the</strong> kingdom <strong>of</strong> Christ in <strong>the</strong><br />

world, but <strong>the</strong> apostles <strong>the</strong>mselves predicted <strong>the</strong> rise <strong>of</strong> Antichrist and <strong>the</strong> great "falling away." The<br />

medieval night, a thousand years long, followed; <strong>the</strong> Renaissance, with <strong>the</strong> Reformation, began <strong>the</strong><br />

modern history <strong>of</strong> <strong>the</strong> world. The Reformation proclaimed <strong>the</strong> right and responsibility <strong>of</strong> <strong>the</strong><br />

individual conscience in <strong>the</strong> interpretation <strong>of</strong> <strong>the</strong> word <strong>of</strong> God, and reproclaimed <strong>the</strong> apostolic<br />

doctrine <strong>of</strong> justification by faith. It went far, if not as far as it might have gone; but in <strong>the</strong> eighteenth<br />

century its progressive power seemed ab out exhausted. It had made no great territorial advancement<br />

after about its first half century, and in <strong>the</strong> eighteenth century <strong>the</strong> Historical Criticism and<br />

Rationalism arose, and, with <strong>the</strong> prevailing popular demoralization, threatened, as Burnet affirms,<br />

not only <strong>the</strong> Anglican <strong>Church</strong>, but "<strong>the</strong> whole Reformation." It had become necessary that some new<br />

development <strong>of</strong> Christianity should take place. It was a providential necessity, and God provided for

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