OUR PULPITS.

South Canterbury Times, Issue 2477, 26 February 1881, Page 2

OUR PULPITS.

By P.R. Methodism, like every other schismatical body, lost cohesion as it became a power in the world. One of the branches of the Wesleyan Methodist Church is that of the Primitive Methodist, who, about the year 1810 (I believe), formally went asunder from the parent stock. We are disposed to wonder how on earth a body of people who were all in the same boat of secession from the Established Church could have fallen out with one another on such trifling grounds as those upon which the Primitive Methodists, or “ Banters,” separated from their fellow-mutineers. When, however, we examine carefully the Methodist organisation, we find it possessing within itself the elements of strife and disunion.

The very breadth and liberality of its teaching and government were predisposing causes of disagreement. Like every other system it accomplished much good work, but it was fraught with many dangers and ran much risk of being consumed by its own vehemence—a guiding light-truly, hut also a dangerous fire. The leap for life which the secedors from the establishment had taken, landed them (not at first perhaps) but in a very short time in another atmosphere. Before them stretched the illimitable plain of freedom, behind rose the dark and frowning fortress of the National Church. Here, on the boundless earth, with no barriers to confine, no priest to keep us down, we may praise Heaven as seometh us good. Every man is a priest and king to himself ; there is no medium between him and his God. The temptation was a strong one to thousands to join the secession. But these masses of people could have no status, could do no real good without government of some sort. The government of the Church they had revolted from, but even in rebellion there must be some order or the scheme collapses. Out of the incongruous elements of the Methodist crowd a certain order arose. The government of bishops, priests, and deacons was exchanged for government by various office bearers chosen from the ranks. Many persons who in the National Church had been but insignificant units, were by the tidal wave of Methodism cast into positions of dignity and influence. Some discovered in themselves a wonderful fluency of speech which they perhaps rather too readily mistookforinspiration and ascribed to the influence of the Holy Ghost. Tongues of flame floated about in the atmosphere of their imagination,and descended upon an astonishing number of them, These men, not too intelligently read in the Scriptures, had ymt caught the spirit or something of the spirit of the gospel, and having, by constantly

dwelling on the one theme, giving the the rein to an undisciplined imagination, filled their minds with glowing pictures, they discoursed, often in indifferent English, bub in general with a warm and forcible and moving eloquence, of the plan of salvation as it presented itself to them. Their listeners, little accustomed to vehemence in the pulpit or the enforcement of the grand idea of a personal Saviour, were fired with new ideas. The Saviour was loading them in person. Each member felt himself recognised as a brother in the new commonwealth. He was invited to open his mouth and pour forth the tale of his abundant experiences and his pent-up feelings, he who before had never dared to speak ! At length the poor man was lord of the situation and might assert himself. And he did so, often in a grotesque and ludicrous but generally in an earnest fashion. But, notwithstanding these peculiar features, the gi’and purpose of Methodism was served—the awakening of souls and the attraction of outsiders. This ciy so strange, so earnest, this pleading so full of tenderness, had nothing strange in it to the poor and wretched. They who had lived in an atmosphere laden with profanity, cruelty, and miser} 7 -, between whom and the Church under whose shadow they had dwelt there was a great gulf fixed which they could not bridge over, were startled by the unwonted appeal that came to them in rude but earnest language, and, joyfully responding, they betook themselves to the meeting house. There they hoard a sweet and wonderful story and moving melodies, there they seemed to behold the Man of Sorrows, nob so much a God as of a once suffering human creature, their Redeemer.

One means of spreading religion among the masses which occurred to certain zealous persons was that of holding “ camp meetings.” A camp meeting is a religious fete champctrc , at which the people from all the surrounding country attend, to engage in religious exercise. In America these gatherings became immensely popular, especially among the slaves on the plantations. Those who had lived outside religion altogether, whose lives were wearisome and toilful, on whom the iron heel of oppression had been heavily set, resorted hither with joy, and found their anguish soothed and their thoughts raised by the devotional exercises in which they engaged. Tents and wagons and various contrivances were brought into requisition, and the whole affair was a sort of pious pic-nic, lasting for a few days. In this way a section of the Methodist Church, known as the Primitive, were enabled to make converts to publish glad tidings among the outcasts, and to dispense the knowledge of “free salvation ” to those who were groaning in literal as well as figurative bonds. On this point mainly, viz., the propriety of such gatherings, a split occurred, and the Primitive Methodists seceded from the parent stock. The body afterwards grew rapidly and gathered into its folds immense numbers, chiefly recruiting from those who had hitherto stood quite outside .the pale of religion. It established a form of church go vermnent, and a ministerial order, and, some years ago, a hymn-book was published at the invitation of the Conference. A perusal of this hymn-book supplies one with a very considerable knowledge of the Primitive Methodist body and of their inner life. The compiler tells in his preface how he was both moved by 7 “ confercntial call” and encouraged and urged by Divine approval to publish the collection ; and when you examine the hymns themselves you find them breathing the very soul of piety and the strongest feelings : chiefly expressing and calling upon the emotions; seldom, if ever, are the reasoning or philosophical powers appealed to.

The Primitive Methodist Church, chapel, or meeting house in Timaru is a long, narrow structure, somewhat barren-looking externally,and internally rather gloomy. When I attended on Sunday morning last the Church was almost empty, not more than some fifteen or twenty persons being in attendance. The seats, though architecturally not handsome, are really comfortable enough. The pulpit is behind a huge, ungainly (or rather ill-chosen) semi-circular screen, in front of which is an instrument, and near it the choir. The music owes more to the melody than to the performance, being rather uneven. The minister, when seated is hidden from the people—except that the top of his head occasionally appears just above the level of the screen ; and sometimes he makes an effort to look over upon the congregation. The sudden appearance of a face from behind this wall of separation is rather startling and peculiar to a stranger.

The Reverend Mr Dumbell conducts the service with promptitude and decorum. The hymns are given out, the Scripture is read and prayer is offered clearly and carefully and impressively. These simple exercises are succeeded by the sermon Mr Dumbell is not “ one of the rhetoricians,” nor docs he si rive after oratorical effect. There is about his style, however, conciseness, terseness, and dearness somewhat uncommon in this town. He has before him a fixed point, towards which all his efforts tend without deviation to right or left. He was, on this accasion, picturing the state of the “ backslider ” and God’s promise to “ heal ” such, and, from the strength of his language, I was led to infer that some backsliding member of his church then present was undergoing ministerial castigation. He indulged in the oldfashioned catechetical style, which consists in a course of questioning and answer between himself and an imaginary individual, leaving it to each member to apply to himself the accusations or exhortations. Several persons fell into slumber during the discourse, a few attended carefelly to the preacher.

Mr Dumbell himself has a considerable claim on our regard. He is one whom I should judge to be a consistent, unwearied worker, a trusty friend, and a man of courage and determination—one who would not wrong any willingly, and who, through good report and evil report, would carry on his Master’s work. The build, the air, the general appearance of tiro man arc those of a champion, and are pre-eminently indicative of courage. Has Mr Dumbell ever “ served ” under the flag ? Mr Dumbell possesses all the faith and hope and charity that are the graces of Christian character, and I am sure he endears himself personally to those with whom he is brought in contact. For the Church to which he belongs, it appears to me like an old and rusty harp that never again can draw the listeners of olden days, but remains an interesting relic of a great movement of revival in which it bore no mean part.