HAVING much in common with Methodism, Adventism may claim a friendly relationship with Wesleyan thinking. The Methodist revival was the third religious awakening in England. It followed the sixteenth-century Reformation and the seventeenth-century Puritanism. Historians rank the Methodist awakening of equal importance with the French Revolution and the Industrial Revolution of the century. Some claim that Wesley's preaching saved England from a revolt similar to that of France.
When Methodism was in its infancy in England morals were at a low ebb. Liquor predominated at its pastimes. Public hangings became gala occasions for the family. The idleness of the rich was in contrast with the long hours of labor of the poor. Politically and clerically conditions seemed hopeless. Rationalistic Deism was accepted by the upper class. Sermons in the Anglican Church had become vague homilies enhanced with moral platitudes. The stage was set for a revival such as the Wesleyan movement produced within the Established Church. John Wesley (1703-1791) filled the century religiously. He was the fifteenth of nineteen children born to Samuel and Susanna Wesley. His father's parish early initiated him in ecclesiastical duties, but it was his mother's rigid home routine—the scheduled devotions, Bible study, and service for the sick and the poor—that laid the foundation for the Wesleyan movement. During their educational program at Oxford, John and Charles, together with George White-field, were the leading spirits of the "Holy Club." Students had nicknamed them Methodists, for the club stressed the methodical habits learned in the Epworth rectory.
This "sick" century demanded applied Christianity in Wesleyan style. World commerce had also produced an interest in foreign missions. General Oglethorpe's colony in America, a philanthropic experiment to transplant to Georgia the poor whose debts could not be paid and for which they were sentenced to prison, had caught the missionary interest of the Wesleys. Christianizing the Indians became their burden. John Wesley's forthright spirit, however, did not fit into some of the plans of the colony and the assignment turned out to be very disappointing. Within three years he returned to England.
The Wesleys definitely came under Moravian influence. "Depressed by his failure, he Qohn] returned to England in 1738 in a state of mind which has been characterized as 'conviction of sin,' from which he was led to his awakening by the tutelage of the Moravian Peter Bohler. The process involved several steps, among them being recognition that salvation is by faith alone and that it is possible by instantaneous conversion, to which was added Assurance or Witness of the Spirit and Christian Holiness or Perfect Love."—The American Church, pp. 314, 315.
Open-Air Preaching
In 1739 George Whitefield persuaded John Wesley to take up field preaching, for the local parishes had refused Wesley the privilege of preaching in the churches. The Anglican Church did not provide for the many people who were out of step with what the Established Church represented, so by preaching outdoors Wesley was able to reach many who were religiously untouched. But it was never Wesley's desire to break away from the Church of England. His was merely a "movement" under her protection. He had formed "societies," not churches. Groups had been brought together as "bands," and "classes" of twelve were led by laymen. It was after Wesley's break with Whitefield that Arminian theology received emphasis.
Wesley's preaching was complemented by the rare gift of his brother Charles, who became the author of more than 6,000 hymns and gospel songs. These provided for England's toilers a new joy, and men went on their way singing Arminian theology. They forgot their drab lives, and England experienced a religious awakening instead of a revolution. The influence of these ennobling revival songs continues in evangelism today.
The Spread of Methodism
Now Wesley's field preaching necessitated steps toward organizing a separate group. New converts experienced undignified persecutions, and something had to be done about it. In Bristol (1739), the cornerstone was laid for the first Methodist chapel. That same year the Foundry property in London became the headquarters of the movement. Up to 1741 Wesley had refused to recognize lay preaching, but now it became the method that actually evangelized England. The first Conference convened in London in 1744, and it became the governing body throughout the world. "Present were four clergymen of the Establishment and four of Wesley's lay preachers. The body discussed ' (1) what to teach, (2) how to teach, and (3) what to do.' With the organization of the annual Conference the main features of Methodism had taken form."—Ibid., pp. 315, 316.
By 1754, within ten years from the first Conference, in London alone sixteen lay preachers functioned in seven places. By 1791, the year of John Wesley's death, there were nearly 75,000 Methodists in the British Isles and many more in America. Wesley was a determined itinerant. He rode horseback a quarter of a million miles and averaged a sermon a day. His immortal words, "I look upon all the world as my parish," remain Methodism's watchword. While Wesley himself made no plans for the movement's expansion, Methodists went abroad preaching wherever they went. There was tremendous impetus in their lay preaching.
In the United States
About 1760 an Irish immigrant, Robert Strawbridge, began preaching in Maryland and four years later built a log cabin meetinghouse. Philip Embury began to preach in his home in New York. Thomas Webb, "of the King's service," formed the Philadelphia Society. Then, in response to appeals, John Wesley sent two missionaries to America in 1769. Two years later Francis Asbury arrived and became the greatest figure in American Methodism. Asbury trailed and stirred the frontiersmen, outstripping Wesley's record of evangelistic fervor. He died by the side of the road in 1816.
While Methodists reached America a century and a half later than other denominations, by 1860 one third of all the Protestants in America were Methodists. Methodism had grown with the nation. But the Revolutionary War brought its problems to the church. While separation from England was obvious, the Anglican Church adamantly refused ordination for American leadership. "In 1784 Wesley made the decision which took Methodism forever out of the so-called 'apostolic succession.' "—Ibid., p. 318. He set apart "superintendents" for the American movement. The ordination of Francis Asbury was declined by him in November, 1784, but he was unanimously elected by the preachers. The noteworthy Christmas Conference in Baltimore, Maryland, that same year became an event in Methodist history. It formally organized the Methodist Episcopal Church.
Wesleyan Influences
John Wesley was more than a religious reformer; he influenced important civic reforms as well. Many of England's labor leaders had been trained in the Methodist "class meetings" and were able speakers. The abolitionists of England and America also received strength from the Wesleyan leaders who were endeavoring to stem the slavery trade. The right of the individual was a Christian doctrine that flourished richly on American soil.
Wesley had encouraged Robert Raikes, the British founder of the Sunday school, and this institution became popular when it crossed the Atlantic. Adventists also entered into the Sabbath school plan. Today, provision is made for all, from the babies in the cradle roll to the oldest grandparent. Seventh-day Adventists advocate that every church member be a member of the Sabbath school. Earle Cairns mentions in his book Christianity Through the Centuries the much-needed prison reforms of the Methodist, John Howard.
According to Cairns, "His [Wesley's] love of amateur doctoring led him to establish the first free medical dispensary in England in 1746." —Christianity Through the Centuries, p. 419. While Wesleyan "field preaching" evolved into street-meeting evangelism, best featured today by the Salvation Army, the plan took wings because of the use of gospel songs with choruses composed by Charles Wesley. These appealed to the less privileged toilers of the times. We wonder whether this method, adapted to Ad-ventism's laymen and especially its youth, has already been exploited for the fullest results. At least we have observed in some American cities that this plan for evangelism has led souls into our message, but the work in which many Missionary Volunteers then had a part may need reviving. It has potentials for a very noble type of welfare service.
Health and Welfare Evangelism
It is inspiring to read that wonderful chapter, Isaiah 58. The eschatological prophet there includes two definite reforms for the last-day church: welfare work and Sabbath restoration. The two belong together—interrelated—before the church militant becomes the church triumphant! Adventists believe this to be a last-day prophecy, even as are those of Christ (Matt. 24:14; Rev. 14:6-12, 14).
We would invite our Methodist friends to consider that the observance of the Christian
Sabbath, the Lord's holy day (Isa. 58:13), bears fruitage in good works. This is not, as some would have it, legalism. In this chapter the Sabbath of Eden lost becomes the Sabbath of Eden restored. It glorifies God's sovereignty, and Christ's redemptive power. It is not the "Jewish Sabbath" of the Old Testament; it is the Christian Sabbath (rest) of the New Testament. The Sabbath is not a negative commandment; it is a positive "delight."
In the same way sanctifkation or holiness has an application touching spirit, soul, and body (1 Thess. 5:23). The instruction in Leviticus II regarding flesh foods, with its call to holiness in verses 43 to 47, has its counterpart in Paul's teaching in 2 Corinthians 6:16-18; 7:1. Neither is Adventist tithing legalism, as some of our Methodist friends sincerely believe; it is Christ's own instruction to all Christians and to the hypocritical elements of His day (Matt. 23:23). Many Methodists believe in tithing; we invite them all to receive the blessing of Malachi 3:10. Heaven will then open its windows to enable the Christian church to perform a larger welfare service, so necessary in the tragedies of earth's last days. In the developing of an expanding health and welfare work in Adventism, we have frequently been inspired toward progress by the example of our Methodist brethren. The desire to minister to the physical needs of those about us belongs in the way of holiness! The completeness of Christian character is described by John the beloved in his inviting Epistle: "We shall be like him; for we shall see him as he is" (1 John 3:2).
BIBLIOGRAPHY
Cairns, Earle E. Christianity Through the Centuries. Zonder-van Publishing House.
Ferm, Vergilius, ed. The American Church. Philosophical Library.
Holland, Kenneth. Great Churches of America. Southern Publishing Association.
Mayer, F. E. Religious Bodies of America. Concordia Press.
Mead, Frank S. Handbook of Denominations. Abingdon Press.
Torbet, Robert G. The Protestant Reformation. The Judson Press.
