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TABLE OF CONTENTS
SECOND PERIOD—1774-1800 Ch.4—Mr. Otterbein called to Baltimore Ch.5—The Otterbein Church in Baltimore Ch.6—The Movement Toward a Separate Church Organization Ch.7—The First and Second Conferences THIRD PERIOD—1800-1815 Ch.10—The Conferences of 1801-1814 Ch.12—The Departure of the Leaders FOURTH PERIOD—1815-1837 Ch.13—The First General Conference—1815 Ch.14—The General Conferences of 1817-1833 FIFTH PERIOD—1837-1885 Ch.15—The General Conferences of 1837 and 1841 Ch.16—The General Conferences of 1845 and 1849 Ch.17—The General Conferences of 1853-1861 Ch.18—The General Conferences of 1865-1881 SIXTH PERIOD—1885-1897 Ch.19—The Nineteenth General Conference—1885 Ch.21—The Twentieth General Conference—1889 Ch.23—The Twenty-First General Conference—1893
PART II DEPARTMENTS OF CHURCH WORK Ch.1—The United Brethren Publishing House Ch.2—The Home, Frontier, and Foreign Missionary Society and Its Work Ch.3—The Church-Erection Society Ch.4—The Woman's Missionary Association Ch.9—The Young People's Christian Union Ch.10—The Board of Trustees of the Church
PART III THE ANNUAL CONFERENCES Ch.1—A Group of Early Conferences Ch.2—Other Conferences Organized from 1835 to 1853 Ch.3—Conferences Organized Since 1853
PART IV HISTORICAL AND STATISTICAL TABLES Appendices Index
NOTICE OF ATTRIBUTION Work originally published in 1897. Scanned, proofed and minor spelling corrections by the United Brethren Historical Center. Electronic edition ©2006 United Brethren Historical Center Suggested Citation:
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History of the Church of the United Brethren in Christ | ||||||||||||||||||||||||||||||||||
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p.197 CHAPTER XII
Within a period of less than twenty-four months, in the years 1812 and 1813, the Church was called to sustain the loss of the three most eminent of its leaders of those early days. I. BISHOP MARTIN BOEHM. The first of these to be called to the final reward was Bishop Martin Boehm. His death occurred on March 23, 1812. Though so greatly advanced in years, his health and strength were preserved to a remarkable degree. He was quite active, and able to ride on horseback until within a few days of death. His illness was very brief, and when the messenger came this servant of the Lord was ready. He suffered but slight pain during the few days of his last illness, and it was not supposed that the end was near. The only sign of a possible fatal result was a rapid decline in his strength. Realizing, seemingly, that the last hour was at hand, he requested to be raised up, that he might sing and pray once more. He did this in a clear and distinct voice, then sank back on his pillow, and his sainted spirit took its flight. His remains were laid to rest in the cemetery beside the church, on his son's farm, earlier a portion of his own homestead, to await the trumpet call of the final day. His age was eighty-six years, three months, and eleven days, and he served in the gospel ministry fifty-three years. Before passing from the name of Bishop Boehm a word p.198 should be said Concerning the relations he sustained to the Methodist Episcopal Church during the closing years of his life. His son, Rev. Henry Boehm, in his "Reminiscences, Historical and Biographical," written in his eighty-first year, makes a strong claim as to the connection of Mr. Boehm with that church, and conveys the impression that his relations to the United Brethren Church were in his later years rather lightly held. This much is to be said truthfully of Mr. Boehm, that, like Otterbein and Wesley, he did not deem it an impossibility, nor even in any sense inconsistent, to' hold relationship in more than a single denomination. Mr. Wesley, while originating the movement which has exerted so mighty an influence in the progress of modern Christianity, never thought it necessary to separate himself formally from the Church of England, nor was he ever excluded from its fellowship. Mr. Otterbein, in like manner, though seldom in his later life attending the sessions of the synod, never severed his relation to the German Reformed Church, nor was his name ever stricken from the roll of its ministers. So Bishop Boehm, when quite far advanced in age, about the year 1802, for the convenience of attending the social meetings held in Boehm's Chapel, permitted his name to be placed on the class-book of the Methodist society. This church, a substantial stone building, stood on land that had belonged to his son Jacob, the farm being earlier a part of Martin Boehm's own homestead. Quite early, before the church was built, Mr. Boehm had welcomed Methodist ministers to his home to preach the word in his house, and a class of converts was formed, Mrs. Boehm being one of the number. His son Jacob also became a member of that church, while Henry, at first recognized as among the United Brethren ministers, was afterward attracted to the Methodist Church p.199 on account of the greater thoroughness of its organization, especially as to its more elaborate discipline and the efficiency of its itinerant system. As to the permanent connection of Martin Boehm with the United Brethren Church, it should be sufficient to say that he continued to attend the sessions of the annual conference, presiding over it as bishop, even after Bishop Otterbein was no longer able to be present. Both Otterbein and Boehm were present at the Conference of 1800, at which time they were first formally elected bishops. Of this Henry Boehm makes note. In 1801 both were present, their names being signed to the minutes. The name of George A. Guething, who was for a number of years secretary of the conference, appears in connection with theirs. Of the three, Boehm's name stands first. The minutes of the Conference of 1802 are signed by Boehm and Otterbein, Boehm's name again standing first. This reversal of the names is quite in harmony with Bishop Otterbein's modesty and his uniform recognition of the apostolic injunction, "In honor preferring one another." The minutes of 1803 are signed by William Otterbein, Martin Boehm, and George Adam Guething. In 1804 Boehm was present, Otterbein absent. This was the year of the fever epidemic, but Boehm was in attendance. In 1805 both were present, and the minutes are signed by William Otterbein and Martin Boehm. At this session both were reelected bishops. In 1806 neither Otterbein nor Boehm was present, both being now past eighty years of age. The minutes are signed by George Adam Guething and Christian Newcomer. In 1807 Boehm was again present, and the minutes are signed by Martin Boehm and George Adam Guething. The minutes of 1808 are signed by Guething and Newcomer. In 1809 Boehm was again present. This session was held in Lancaster County. The p.200 minutes are not signed, but his presence is noted in the body of the record. This was the last session Bishop Boehm attended. He was now eighty-three years old, and the time was three years before his death. In the minutes of 1812, the session opening on May 13, Bishop Boehm having died in March previous, his death is duly recorded. It is not necessary to follow Henry Boehm's statement in all its details, in portions of which he seems to wax perhaps a little over-zealous. But he insists strongly upon his father's high sense of honor—that he could not stoop to do a mean thing. But would it not seem quite inconsistent for Mr. Boehm to continue up to almost the last year of his life to preside as bishop over the United Brethren conference, or to suffer his formal reelection in 1805, if he had become really a Methodist? We must conclude that he did precisely what he says he did, in answer to one of a series of questions first published in the Methodist Magazine;1 also found in Dr. Bangs's "History of the Methodist Episcopal Church."2 The portion of the answer referred to is as follows : "Age having overtaken me, with some of its accompanying infirmities, I could not travel as I had formerly done. In 1802 I enrolled my name on a Methodist class-book, and I have found great comfort in meeting with my brethren." It was at the age of seventy-seven when Mr. Boehm entered, for the sake of convenience, into this relation with his Methodist brethren, so that he might have an open door to the class-meetings, which at that time would have been closed against him. From 1809 on, for some years, he could have enjoyed this freedom without enrolling his name. In the same answer he says : "I am, this 12th of April, 1811, in my eighty-sixth year. Through the boundless goodness of God I am still able to visit the sick, and occasionally to preach in the p.201 neighborhood. To his name be all the glory in Christ Jesus." "I can truly say my last days are my best days. My beloved Eve is traveling with me the same road, Zionward; my children, and most of my grandchildren, are made partakers of the same grace."3 Thus the name of Bishop Boehm, while associated in a fraternal and eminently Christian way with another denomination for which he cherished only regard and love, stands inseparably connected with the Church to which he gave the service of his long and useful life, second only in honor and veneration to that of the greater Otterbein, with whom in the labors of the gospel he was so closely associated.4 II. GEORGE ADAM GUETHING. The session of the Eastern Conference for 1812 was held at Antietam, Mr. Guething's home, commencing on May 12. Bishop Boehm having died, and Bishop Otterbein being too feeble to attend, Mr. Guething was called to preside. Though well advanced in life, he was in seemingly good health and in a remarkably cheerful mood, and none had any thought that the end was nigh. According to Mr. Spayth, the circumstances of his death were as follows : Mr. Guething, accompanied by his wife, went to the city of Baltimore, to spend a week or two with his dearly beloved brother William Otterbein and other friends in that city. But becoming somewhat indisposed, he shortened his visit, and left the city for home. On the way returning, p.202 he stopped for the night at the home of Mr. Snyder, about thirty miles from the city. Here his illness increased during the night. Early in the morning he felt somewhat relieved for a while, and conversed with his wife and Mrs. Snyder about the Christian's hope and the prospect of a glorious immortality. Suddenly he became silent. When he spoke again he said, "I feel as though my end had come." Presently he spoke again, exclaiming: "Hark, hark, who spoke? Whose voice is this I hear? Light! light! what golden light! Now all is dark again. Please help me out of this bed." He was assisted, as requested, and then said, " Now let us sing," and led in the following stanza:
A somewhat free translation of this beautiful stanza is as follows:
Having completed the singing of this stanza, Mr. Guething sank down on his knees, leaning against the bed, and offered an earnest prayer of thanksgiving to God for his great mercy toward him, and for the Father's blessing in this supreme hour. He was then assisted into bed again, and in about a quarter of an hour his devout spirit was caught up to God. Mr. Guething's death occurred on June 28, 1812. His age was seventy-one years, four months, and twenty-two days. Mr. Guething was a man p.203 of brilliant powers as a pulpit orator, and was deemed the Apollos among the early leaders of the Church. III. BISHOP PHILIP WILLIAM OTTERBEIN. The time for the departure of the greatest of this illustrious trio drew on more gradually. For him the summons came last, so that in another sense the words of Scripture were fulfilled, "The first shall be last." For some years before the end came, Bishop Otterbein's strength began to yield, and once it was thought his death was at hand. In May, 1805, he presided over the conference for the last time. It was at this session, held at the house of Jacob Baulus, that he and Bishop Boehm were elected the second time to the office of superintendent. In December of that year he was taken suddenly and so severely ill that his life was despaired of. Mr. Newcomer was in Frederick City preaching on Sunday, the 15th, when he received the intelligence of this serious sickness. Although it was winter, he started on Monday morning long before daylight, as early as four o'clock, to ride to Baltimore, reaching that city by night. In his Journal he makes the statement that he "found Otterbein very ill indeed, and in great pains; he requested me to pray for him. On account of his great weakness he could converse but very little." On the next morning he found Mr. Otterbein slightly improved, and says again : "We held a long conversation together. Among other things, he said we should only prove faithful to the work which was so auspiciously begun, and the Lord would certainly be with us and continue unto us his blessings. Towards evening his pains increased again. He inquired of those around the bed whether I was present. Being answered in the affirmative, I drew to him, and asked what he desired. '0 Christian,' said he, 'my pains are so severe and p.204 without intermission that without the assisting grace of God I must sink, for my strength will shortly be exhausted. Do pray that the Lord may graciously lend me his assistance, and, if according to his holy will, suffer my pains to moderate.' We sang a few verses of a hymn. Brother Ettinger, who was also present, and myself prayed and besought a throne of grace in his behalf. Before we had concluded, the pains abated, and in a short time he fell into a slumber." Mr. Newcomer remained with Mr. Otterbein during the next forenoon, when, after commending him once more to God in prayer, he bade him what he thought was in all probability a final farewell. On extending to him his hand, Mr. Otterbein said, with great emphasis: "The God of Abraham be with thee and bless thee. Remember me at a throne of grace."5 From this illness Mr. Otterbein recovered, but never regained his accustomed strength. Special assistance was provided for him in the care of his congregation in Baltimore, and instead of going out to assist his brethren in their services at communion or other occasions, as he had so often done, they now came to assist him. Newcomer's Journal has frequent entries noting his visits, and those of other ministers, to Baltimore to assist the dear venerable father whom they so tenderly loved, so as to make his burdens of service lighter. He was yet to live nearly eight years before his departure from earthly toil, but during these years he remained within the city, except to spend occasionally a day with friends near by. During his ministry through these years his congregation continued to bestow upon him their tenderest affection, while they lightened the burden of his labors to the extent of their power. There was no haste to dismiss from service a faithful pastor because he ceased to possess the vigor of his p.205 mature manhood. At eighty years and up to eighty-seven they welcomed joyfully his presence in the pulpit, and lavished upon him every token of filial love. The time was now at length approaching when toil must cease, and the great man he called to his reward. But there were some important duties yet to be performed by him, and among these was that of giving regular ordination to some of his brethren upon whom his mantle was soon to fall. The story of this ordination is thus told by Bishop Newcomer, who had in the previous spring, on May 7, 1813, been elected to the office of bishop.6 The entry as to the ordination is thus made in Bishop Newcomer's Journal:7 "October 1st—This morning we came to Baltimore. Old Father Otterbein is very weak and feeble in body, but strong and vigorous in spirit, and full of hope of a blissful immortality and eternal life. He was greatly rejoiced at our arrival, and informed me that he had received a letter from the brethren in the West,8 wherein he was requested to ordain me, by the laying on of hands, to the office of elder and preacher of the gospel, before his departure; adding, 'I have always considered myself too unworthy to perform this solemn injunction of the apostle, but now I perceive the necessity of doing so before I shall be removed.' He then requested to know whether I had any p.206 objection to make, and, if not, whether the present would not be a suitable time. I replied, that I firmly believed solemn ordination to the ministry had been enjoined and practiced by the apostles ; therefore, if in his opinion the performance of the act should be thought necessary and beneficial, I had no objection . . . , but would cheerfully consent. Only one request I would wish to make—that, as Brothers Joseph Hoffman and Frederick Schaffer were present, he should ordain them at the same time. To this he readily assented, and immediately appointed the following day for the solemn performance of this duty. "October 2d—This forenoon the vestry and several other members of the church assembled at the house of Father Otterbein. The old man addressed us in so spiritual and powerful a manner that all beheld him with astonishment. It appeared as if he had received particular unction from above to perform this solemn act. After addressing a throne of grace with great fervency for a blessing, he called on Brother William Ryland, an elder of the Methodist Episcopal Church, who had been invited for the purpose, to assist him in the ordination. We were accordingly ordained to the office of elders in the ministry by the laying on of hands. John Hildt, a member of the vestry, had been appointed secretary. He executed certificates of ordination to each of us, in the German and English languages, which certificates were then signed by Father William Otterbein and delivered to each of us. At night we preached in the church. I lodged with Otterbein."9 The scene presented in these ordination ceremonies was one of profoundest interest. The aged father was too feeble to stand, and delivered his address in a sitting posture, having first been assisted from his couch to a chair. He was again assisted to his feet when he arose to lay his p.207 hands upon the heads of the candidates. Thus, under circumstances of the deepest solemnity, the venerable patriarch conferred his final blessing upon his successors, making a special point in his address, as Dr. Drury observes, "against being precipitate in the ordinations that it would devolve upon them to confer." The importance of this ordination in one sense will be noted in the fact that one of these men, Mr. Newcomer, was already a bishop, and another, Mr. Hoffman, was destined to be such afterward. Thus, through these men, if ordination in the regular historical sense possesses any value, the United Brethren ministry have derived their authority in line from the apostles, Bishop Otterbein himself having been regularly ordained in the Reformed Church in Germany before coming to America, This ordination was simply an ordination to the ministry, and not to the office of bishop. The following is a copy of one of these certificates of ordination, that of Joseph Hoffman: Know all men whom it may concern, that Joseph Hoffman, this 2d day of October, 1813, in the presence of the subscribers, leaders of the congregation in Baltimore, by the Rev. William Otterbein, in conjunction with and with the assistance of William Ryland, an elder of the Methodist society in Baltimore, by the laying on of hands, is duly and solemnly ordained. We desire and pray that his labors in the vineyard of the Lord may prove a blessing to many souls. Given this 2d day of October, 1813.
William Backer. Baltzer Schaeffer. A True Copy. Gottfried Sumwalt. Jacob Smith. William Otterbein. p.208 Mr. Ryland, whom the Bishop invited to assist him in the ordination, was a man of brilliant qualities, being esteemed one of the foremost pulpit orators of his day. He was for a number of years chaplain of the United States Senate, and possessed the highest esteem of the leading statesmen of the period. The day following the ordination ceremonies being the Sabbath, these brethren conducted a communion service in Otterbein's church. Bishop Newcomer makes in his Journal the following entry: "This forenoon Brother Hoffman preached first; I followed him. Brother Schaffer assisted in the administration of the Lord's supper. A great many persons came to the table of the Lord with contrite hearts and streaming eyes. This was truly a day of grace to many souls. Unto God be all the glory." On the next day Bishop Newcomer and Mr. Hoffman left the city. On bidding farewell to Mr. Otterbein he exhorted them to faithfulness, assuring them that God's blessing would rest upon their work. His last words to them were: "Farewell. If any inquire after me, tell them I die in the faith I have preached."10 The time of the end was now rapidly approaching. The asthmatic affection from which he had been suffering increased in severity, and his strength was steadily yielding. In a little more than six weeks from this time he was to make his exit from life. When it was apparent that the end was near, a number of friends gathered about his bed. Dr. J. D. Kurtz, of the Lutheran Church, offered the last audible prayer before death came, at the close of which Otterbein responded : "Amen, amen ! It is finished." A little later he quoted the words of the aged Simeon, " Lord, now lettest thou thy servant depart in peace, according to thy word ; for mine eyes have seen thy salvation." p.209 For a few moments it seemed as if he would not speak again. But, rallying once more, he said, "Jesus, Jesus, I die, but thou livest, and soon I shall live with thee." Then, turning again to his friends about him, he continued : " The conflict is over and past. I begin to feel an unspeakable fullness of love and peace divine. Lay my head upon my pillow, and be still." Mr. Spayth acids: "Stillness reigned in the chamber of death,—no, not of death; the chariot of Israel had come. 'See,' whispered one, 'how sweet, how easy he breathes.' A smile, a fresh glow lighted up his countenance, and, behold, it was death." Dr. Drury, in remarking upon this closing scene, impressively says: "It is scarcely too much to say that in the long list of dying utterances of eminent saints nothing can be found more profoundly fitting or truly sublime than the dying words of Otterbein. ... He died as he lived, with commanding composure and subdued greatness." Bishop Otterbein's death occurred on Wednesday, November 17, 1813, at ten o'clock in the evening. His age was eighty-seven years, five months, and fourteen days. Sixty-five years had been spent in the ministry of the gospel of Christ. The funeral services were held on Saturday morning following. The exercises were conducted by Rev. Dr. Kurtz of the Lutheran Church, Rev. William Ryland of the Methodist Church, and Rev. George Dashields of the Protestant Episcopal Church. Dr. Kurtz preached a sermon in German, from the words, "Call the laborers, and give them their hire."11 Mr. Ryland followed in English, and Mr. Dashields conducted the service at the grave. It was most fitting that Mr. Schaffer, the only United Brethren minister in the city, should be chief among the mourners. Newcomer, Hoffman, Christian Crum, and p.210 Jacob Baulus were away in Pennsylvania, and there was then no telegraph, nor any swift-moving mail trains, by which to notify them of the death of the great chief. It was most beautiful, too, that this good man, who had been so broad and all-embracing in his sympathies, should have devout men of several denominations utter words of sorrow and love about his cherished remains. When Newcomer heard of Mr. Otterbein's death, he wrote in his diary, "He is called to his everlasting home, where he rests from his labors, and his works will follow him." Asbury received the news with deepest sorrow, and exclaimed : "Is Father Otterbein dead? Great and good man of God ! An honor to his church and country ! One of the greatest scholars and divines that ever came to America, or born in it. Alas, the chiefs of the Germans are gone to their rest and reward, taken from the evil to come." Kurtz and Ryland and Dashields were all in thorough sympathy with Bishop Otterbein in his work as leader of the Germans in the great revival movement. The remains of Bishop Otterbein were interred in the small cemetery connected with the church in which he had so long preached, near the entrance way on the Conway Street side. The church was built during his pastorate, and, though now antiquated in outward appearance, remains as a substantial link uniting the present to the past. A modest marble slab covers his grave, above which, sustained by four low columns, rests another of equal size, bearing an inscription. But the real monument to his memory is the growing and actively aggressive Christian denomination of which, under the Divine leading, he became the founder. The relations existing between the two great leaders, Bishop Otterbein, of the United Brethren Church, and p.211 Bishop Asbury, of the Methodist Episcopal Church, were of a nature so tender and strong that, though often referred to in these pages, a few further words ought here to be placed on record. From the time of their meeting in Baltimore in 1774, on Mr. Otterbein's first advent to that city, a warm mutual attachment sprang up. This friendship, notwithstanding their disparity in years,—Mr. Otterbein being nearly twenty years the senior of Mr. Asbury,— ripened into one of almost romantic character. Frequent allusions occur in Asbury's "Journal" to visits made to the "great and good Otterbein," as he took delight in calling him. Rev. Henry Boehm, in his " Reminiscences," says: " They were united by a threefold cord stronger than death, and lasting as their existence. They never met without complying with the apostolic injunction, 'Salute one another with an holy kiss.'"12 Mr. Boehm was intimately acquainted with both of these men, being for a number of years the traveling companion of Asbury, and preaching for Otterbein at different times in his church, and being a guest in his parsonage.13 This high mutual regard led Mr. Asbury to desire that Mr. Otterbein assist in the ceremonies when he was consecrated to the office of a bishop in the Methodist Episcopal Church. The first General Conference of the Methodist Church was held in the city of Baltimore, in December, 1784, a body consisting, not of delegates chosen for the purpose, but of all the ministers of the church who answered to a general call for the meeting. It was presided over by Dr. Coke, whom Mr. Wesley had especially consecrated as superintendent of the work in America. Mr. Asbury, though he had been preaching since he was sixteen years of age and had now been in America for eleven years, was as yet unordained, and held p.212 properly the rank of a lay preacher, giving himself to the preaching of the word only, and not administering the ordinances. On the first day of the conference, December 25, he was ordained by Dr. Coke to the office of a deacon, Richard Whatcoat and Thomas Vasey assisting. Mr. Whatcoat and Mr. Vasey held the rank of elders, ordained as such by Mr. Wesley. On the second day Mr. Asbury was ordained to the office of an elder, the same elders assisting. On the third he was ordained to the office of bishop. Before this last consecration he requested that Mr. Otterbein be associated with the other ministers in the solemn ceremonies, and it was accordingly so done. Bishop Asbury preached a special sermon upon the death of Bishop Boehm, and some months after the death of Bishop Otterbein he also preached a sermon on Otterbein's life and labors in the pulpit which he had so long honored. In the sermon on Boehm he made these references to Otterbein, in connection with Guething and Boehm: "Preeminent among * these is William Otterbein, who assisted in the ordination which set apart your speaker to the superintendency of the Methodist Episcopal Church. William Otterbein was regularly ordained to the ministry in the German Presbyterian Church. He is one of the best scholars and the greatest divines in America. Why, then, is he not where he began? He was irregular. Alas for us ! the zealous are necessarily so to those whose cry has been, 'Put me into the priest's office, that I may eat a morsel of bread.' . . . Such was not Boehm; such is not Otterbein ; and now his sun of life is setting in brightness. Behold the saint of God leaning upon his staff, waiting for the chariots of Israel."14
In March, 1814, the Methodist conference held its session in
Baltimore, Bishops Asbury and McKendree presiding. The conference requested
Bishop Asbury to preach a
p.213
sermon on Bishop Otterbein. The service was held in Otterbein's church, being
attended by the entire conference, Mr. Otterbein's bereft congregation, and
many of the ministers of the city. In reference to this occasion Bishop
Asbury made the following minute in his diary: "By request I discoursed on
the character of the angel of the church of Philadelphia, in allusion to P.
W. Otterbein, the holy, the great Otterbein, whose funeral discourse it was
intended to be. Solemnity marked the silent meeting in the German church,
where were assembled the members of our conference and many of the clergy of
the city. Forty years have I known the retiring modesty of this man of God,
towering majestic above his fellows in learning, wisdom, and grace, yet
seeking to be known only of God and the people of God." Dr. Abel Stevens, in his "History of the Methodist Episcopal Church," says of him: "Otterbein was large, and very commanding in his personal appearance, with a prominent forehead, upon which the seal of the Lord seemed to be plainly impressed. His Christian kindness and benevolence knew no bounds, and all he received, like Wesley, he gave away in charities."16 Interesting p.214 illustrations of Bishop Otterbein's practical charity are given in Dr. Drury's Life of Otterbein.17 The extreme scantiness of Bishop Otterbein's literary remains has been frequently remarked upon. A few of his letters—the original autographs—are in the vaults of the United Brethren Publishing House, at Dayton. A manuscript volume of Latin sermons was known to exist until 1853, since which time it cannot be found. In 1851 Prof. John Haywood, of Otterbein University, examined the collection, and translated one of the sermons. A sketch of a sermon preached at the Conference of 1801 remains. The sermon was based on Jude 20-25. The leading topics of the treatment were: 1. The sanctity of the ministerial office. 2. The character of the men that should take upon them this office. They must be men of faith, of prayer, and full of the Holy Ghost. 3. The duties of the office. 4. Its great responsibilities. Bishop Otterbein read and used the Latin language with great ease, and appears to have been thoroughly familiar with the Greek and the Hebrew. But he was not much given to writing, and no published volumes from his pen remain.18 The closeness of intimacy between the leaders of the United Brethren and Methodist Episcopal churches, as seen in the foregoing pages, was a most striking feature of that early formative period, and thus it becomes easy to account for the close resemblance between the two churches in general organization and polity. The itinerant method of ministerial supply, the episcopacy, the sub-episcopacy, or presiding-eldership, quadrennial, annual, and quarterly conferences, all are common to both churches. The general forms of worship are closely identical. The general doctrines of the two churches are the p.215 same, both being Arminian. It cannot, however, be said that the United Brethren derived their Arminianism from the Methodist Church. Otterbein and Wesley both had their birth and early training in churches at least mildly Calvinistic. We have already seen in these pages that in the school of Herborn, where Otterbein received his education, there was much liberty as to religious faith, and Calvinistic teaching was not insisted upon with much emphasis;19 and, further, that the thirteenth article of compact under which Otterbein's congregation in Baltimore was organized distinctly provided, "No preacher can stay among us who teacheth the doctrine of predestination, or the impossibility of falling from grace, and who holdeth them as doctrinal points."20 Neither was the prayer-meeting derived from the Methodist Church, Otterbein having been accustomed to hold regularly these meetings in Germany before coming to America, and in America before his advent to Baltimore, or his meeting with Asbury. The class-meeting, in its more specific forms, as earlier known among the United Brethren, was doubtless derived from the Methodist Church. The itinerant system came slowly into favor, its great efficiency in the Methodist Church commending it. But not only the leaders, but many others of the ministers and people, holding common convictions as to conversion and a spiritual life, commingled freely in the "great meetings" and in services in the churches and private houses, occupied each other's pulpits without jealousy or fear that either would gain an advantage over the other, and rejoiced together in the most fraternal way when precious harvests of souls were gathered into the kingdom. It was therefore most natural that in the polity and general life of the two denominations, one seeking almost exclusively to give the p.216 gospel to the Germans, and the other as exclusively to the English, there should arise the close similarity which has characterized the two churches. Hence, also, while the United Brethren Church is in no historic sense an offshoot from the Methodist Church, its origin being entirely separate and distinct, its typical characteristics have naturally classed it with the Methodist family of churches. This fact also has been courteously recognized by the Methodist Episcopal Church in inviting the United Brethren to send properly accredited delegates to the Methodist Ecumenical Councils, in London in 1881, and in Washington City in 1891, invitations which were accepted in the same spirit in which they were given. To these fraternal relationships between the Methodist and United Brethren churches, Dr. J. M. Buckley, in his valuable "History of the Methodists in the United States," just published as the fifth volume of the "American Church History Series," makes this friendly allusion : " The United Brethren in Christ is supposed by many to be a branch of American Methodism. The association between their founders and the similarity of their origin have often been noted. When Asbury was consecrated to the office of bishop, William Otterbein, who more than any other deserves the name of the founder of the United Brethren, was requested by Asbury to assist in the service, and the affectionate relation continues between all branches of Methodism and the United Brethren."21
1Vol. VI., pp. 210-249 2Vol. II., pp., 365-376 3Boehm's Reminiscences, p. 380. 4The reader, whose attention has been especially drawn to the regular order of the annual conferences from 1800 to 1809, will be further interested to notice the succession of the Eastern Conference onward to the General Conference of 1815. The minutes of 1810 and 1811 are without signature, though Guething and Newcomer were present at each. Those of 1812 (May 12) are signed by Newcomer. Guething was present, his death occurring in June following. At the conference of 1813, Boehm having died, Newcomer was first elected bishop. He was reelected in 1814. The minutes of the sessions of 1814 and 1815 are signed by Christian Newcomer, Bishop, and Jacob Baulus, Secretary. 5Newcomer's Journal, pp. 141, 142. 6Newcomer's Journal, p. 213. 7Ibid., pp. 219, 220. 8The letter here referred to by Bishop Otterbein was an official communication from the Miami Conference, citing action taken at its session of 1813, touching the subject of ordination by the laying on of hands. On pages 20 and 21 of the Miami Conference journal the following entries are found: "The mode of ordination was next taken up, as also the manner of receiving preachers. It is lamented that too little order has been attended to in receiving preachers, as well as ordaining. The conference, therefore, has taken it into consideration whether it is proper that a preacher should be ordained without the laying on of the hands of an elder." "After reading . . . , singing, and prayer, took up the subject of ordination. Agreed that a petition be sent to Father Otterbein, requesting him to ordain one or more preachers by laying on of hands, who may perform the office for others." Following this action a letter was prepared and approved by the conference, to be sent to Bishop Otterbein. In accordance with the request so made, the three brethren here named were duly ordained. 9Newcomer's Journal, "pp. 219, 220. 10Drury's Life of Otterbein, p. 361. 11Matt. 20:8. 12Boehm's Reminiscences, p. 389. 13Ibid. 14Bangs's History of the Methodist Episcopal Church, Vol. II., p. 371. 15Boehm's Reminiscences, p. 391. 16History of the Methodist Episcopal Church, Vol. I., pp. 219, 220. 17Pp. 322-325. 18See Drury's Life of Otterbein, Chap. XVI. 21American Church History Series, Vol, V., pp. 615, 616 |
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