Southern Planter

[By Request.]

FROM THE CHRISTIAN SENTINEL,

PASTORAL ADDRESS.

The committee appointed to prepare an address to the people of our charge, present the following:-

Dearly Beloved Brethren: Assembled in General Conference to consult on the affairs and interests of our Church, we should do injustice to those sentiments of affectionate regard which we entertain for you, if we did not thus greet you in the name of our Lord Jesus Christ; by whose grace we have been brought into a unity of faith with you, and into a participation of the comforts of the Gospel.

We rejoice with you, on account of the abundant prosperity which, during the last four years, has been experienced by us. Our borders have been greatly extended, our numbers have increased beyond the example of any previous term of the same duration, and, what is of much more importance, there has been, in many portions of our work, an increase of the power of religion and of the Spirit of holiness among us; so that while the walls of our Zion have been made to enclose a more extended area, the glory in the midst of her has shined with additional clearness and splendor. At no period of our existence as a people, have union, harmony, and brotherly kindness prevailed among us to a greater extent than at this time. The storms which, a few years ago, seemed to threaten the stability of our institutions, have had the effect to root them the more deeply in our affections, and, consequently, to make them flourish more vigorously than before they were thus assailed. Aroused by an attack which threatened the integrity of those institutions, we carefully re-examined them; and, having satisfied ourselves of their correctness and utility, we with our whole charge, have embraced them the more firmly.

Seldom has any enterprise resulted in a more complete failure, than that in which, at the time alluded to above, a party under the imposing denomination of Reformers, laboured to change the economy of our Church, or, failing of that purpose, to overturn the Church itself. Except in a very few places, the absence of those who have been detached from us by their efforts is mentioned only because of the tranquility which has succeeded to the turmoil they occasioned while among us. In scarcely any place, it is believed, has our number been sensibly diminished, or even no net increase, proportionably to that of other parts of our works, prevented by going out from among us of those who were dissatisfied with our institutions. Their seats in our churches have been filled by occupants of a different and better spirit. We consider it as now placed beyond question, that our system of government is too highly appreciated by ourselves, as well as too firmly supported by the hand of Heaven, to be shaken by designing men.

The views of our prosperity, and the permanency of our institutions, call for the warmest returns of gratitude from us, to the munificent Giver of so many and such great mercies; and should encourage and incite us to renewed and persevering activity in carrying on the great work in which we are engaged. Taught by our experience in these matters that our cause is good, and that it is Divinely supported, let us not be wanting on our part; but, with diligence, labor to secure to ourselves individually the utmost possible benefit from these heaven-cherished institutions, by a faithful attention to all that they require of us; and to extend those benefits to all with whom we have connexion, by convincing them that their tendency is to improve the character and condition of such as are subject to their influence.

In order the more effectually to accomplish both these objects, we should ever recollect that the end proposed in all these institutions is the salvation of men through Scriptural holiness; and that, in regard to any individual, the end is lost unless he is made holy in this life, and thereby prepared to be an heir of life everlasting. When we speak of holiness, we mean that state in which God is loved with all the heart, and served with all the power. This, as Methodists, we have said is the privilege of the Christian in this life; and, we have further said, that this privilege may be secured instantaneously, by an act of faith, as justification was. Why, then, have we so few living witnesses that "The blood of Jesus Christ cleanseth from all sin?" Let us beware lest we satisfy ourselves with the correctness of our creed, while we neglect the momentous practical effects which that creed was intended to have upon us. Among primitive Methodists, the experience of this high attainment in religion may justly be said to have been common: now, a profession of it is rarely to be met with among us. Is it not time for us, in this matter at least, to return to first principles? Is it not time that we throw off the reproach of inconsistency with which we are charged in regard to this matter? Only let all who have been born of the Spirit, and have tasted of the good word of God, seek, with the same ardor, to be made perfect in love, as they sought for the pardon of their sins, and soon will our class meetings and love feasts be cheered by the relation of experiences of this higher character, as they now are with those which tell of justification and the new birth. And, when this shall come to be the case, we may expect a corresponding increase in the amount of our Christian enjoyments, and in the force of the religious influence we shall exert over others.

Closely connected with personal holiness, is family religion. Indeed, it may be considered as resulting from, and depending more or less upon it. He in whom the love of God is a paramount principle of action, will live in the bosom of his family as an instructing prophet, an interceding priest, and a leading example: and his influence will be felt. He will attend to the duties of family religion, not merely because they are prescribed, but because he is in them, and because he finds his greatest happiness in such attendance; and, wherever the heart prompts to a course of action that leads manifestly to happy consequences, the influence upon those who come within its range is great as well as certain.

The early instruction of our children in the knowledge of God, and of their duty to him, is a part of family religion which yields to none other in importance. Earliest impressions are usually the most lasting, and the most powerful in their influence upon the character of a man. Hence it is, that so much emphasis is laid upon this duty in the sacred Scriptures. As a Church, we have admitted the high importance of an early religious education; but does our practice bear witness of the sincerity and practical influence of our convictions on the subject? Is it not a fact to be greatly deplored, that parents—religious, Methodist parents, too often act with no fixed plan in the education of their children? And where this is not the case, is not religion too often an object of, at most, secondary consequence in the argument of the plan adopted? Are we careful that not only our own instructions, but the books we place in the hands of our children, the company with which we encourage their association, the institutions in which we place them for education, and the instructors we provide for them, shall all, as far as possible, be such as shall contribute to the training of them up in the way in which they should go? Do we, when compelled to choose between them, prefer a course likely to make our children Christians, to one which will secure to them high standing in the world? If not, can we wonder if they should choose the world rather than religion? We ourselves teach them that preference when we sacrifice their religious improvement to the acquisition of fashionable accomplishments. O, if parents would but consider how inconceivably important it is, that the minds of their children should be properly directed, they surely would shake off the indolence that prevents their own exertions for that purpose; and they would be careful that the influence exerted by others should, as far as possible, not only be innocent, but conductive to their forming an early religious character. When as parents, we shall feel our weighty and fearful responsibility in this matter; when we shall properly appreciate the importance of an early religious education to the character and interests of our children, and when we shall act accordingly, then may we expect to see them early disciples of Jesus, steadily walking in the way in which they should go, and joyful partakers with us of the consolations of the Gospel. Then may we see wiped off the reproach of that too often pertinent interrogatory. "In what are the children of Methodists better than those of others?" And who of us that has known the joy of God's salvation, that would not prefer that our children should be partakers in that joy, rather than that they should possess all that the world esteems good and great?

Among the most efficient auxiliaries in the religious instruction of our children, we may rank Sabbath schools. The good that has been accomplished by them will never be fully known till that day arrives which shall reveal the secrets of all hearts, and the operation and tendency of the various influences which have acted upon the human character. Then will it be seen how many inexperienced feet have been prevented from wandering into the mazes of folly and sin; how many thoughtless wanderers have been arrested in their course, and brought back to the ways of righteousness; and how many have been led to glory and to God by their instrumentality. Considering, then, the mighty and beneficial influence of Sabbath schools, allow us earnestly to recommend, and wherever it is possible, institutions of this kind shall be established, and zealously and perseveringly supported, by all who love the Lord Jesus and care for the best interests of the rising generation.

For reasons which we think must be obvious on the slightest observation, we prefer the establishment and support of Sabbath schools in connection with, and supplied with books from our own Sunday School Union. Doctrines which we esteem of vital importance, are not to be expected in the books of instructions of schools under any other patronage. We shall instance in only two particulars—the doctrine of Christian perfection, and that of the possibility of so falling from grace as to perish everlastingly. Now, believing these doctrines, and considering them as of immense practical importance, are we willing that our children should receive a course of religious instruction from which they are to be excluded? And yet in those schools which are under the patronage of the American Sunday School Union, these doctrines must not be taught, because some of the parties to this Union do not receive them as doctrines of the Gospel.

There are other important discrepancies in the opinions of those who compose this Union, and our Church; but these are mentioned, because they are familiar, and because no mode of reconciling them could be adopted.

Nearly allied to this recommendation of our own Sunday School Union and Sunday school books, that which we would now urge upon you in relation to our own Tract and Bible Societies—the former for the reasons already assigned and now because, in giving the preference to books issued from our own Book Concern, we afford support to that concern, which is, in all its bearings, a very important part of that system, by which Methodism has purposed to spread vital holiness over these lands. We are not ignorant—that we have been reproached with sectarian exclusiveness, in holding off from national religious charities; but we are little concerned with this. We ARE a sect of Christians, who honestly and conscientiously hold opinions, which we esteem of great importance, different from those which are held by most other Christian denominations; and we believe it to be our duty, not only not to disguise or to keep back these peculiar opinions, but to urge them constantly and emphatically upon all those, and especially the young, who are under our instruction. For these reasons, we would wish the liberty to conduct our religious charities on our own account, and in our own way.

Besides these, there are other reasons which have induced us not to connect ourselves with national religious charities. We believe that, in the arrangement of Providence, it is wisely permitted that the various sects of Christians should act upon their several views, the more extensively to spread the substantial truths of the Gospel through the world, in order to check any aberrations, whether in doctrine or practice, to which human infirmity renders the best and wisest of all sects liable, and in order to excite each other to activity and diligence. We, moreover, believe that a union of the various denominations of Christians, for the operation of religious charities, while they continue to differ in regard to important religious doctrines, would lessen the amount of those charities, and lead in the end to dissensions and animosities not otherwise to be apprehended. For these and other reasons, especially that we consider NATIONAL religious societies incompatible with the safety of our FREE institutions, both civil and religious, we have long been known as in opposition to them. And, as this has long been known, it is, to say the least of it, not a little surprising that agents of these societies have been found, who have confidently reported the Methodist Church as their supporters. It would be ridiculous, if not wicked, for these agents to excuse themselves, by saying that a few individuals of the Methodist Church are such supporters, when they cannot but know that, as a body, we are avowedly opposed to any such connection. But, not even this apology can be made by those who have continued, on the ground of unauthorized appointments, to represent our bishops, and other ministers as officers in these societies, after they have, in the most unequivocal manner, declined the acceptance of such offices.

Allow us earnestly to recommend a strict observance of the requirements of our excellent form of discipline, especially in what respects class meeting, conformity to the world, and the preservation of purity and peace in the members of a body associated for purposes of such mighty consequence, both to individual interest and the general good. If we would accomplish all the good contemplated in the formation of our society, we must strengthen and draw close the ties that bind us together; we must preserve the peculiar and distinctive features of our Christian character, and we must act with concentrated force.

In conclusion, dear brethren, after earnestly entreating your prayers, that we may have hearts to labor for God, and that he may crown our labors with success, we commend you to him and to the word of his grace, praying that he may make all grace to abound to you, and that he may bring us together in his everlasting kingdom and glory, through Christ Jesus, to whom be glory, for ever, Amen.

WILLIAM WINANS, CHAIRMAN.

PHILADELPHIA, May 25, 1832.