men of the former year had done, or, if knowing what they had done, not knowing all the reasons which influenced them, the whole Methodist polity would be liable to perpetual change. All these injurious effects have been really found in the practical working of organized separatists from Wesleyan Methodism, who have adopted lay-representation to their yearly Conferences. In some instances, inquiries into the character and conduct of Ministers have almost wholly ceased; and, in others, complaints are made and published by themselves, of injurious changes in ecclesiastical laws, through frequent changes in the persons of Lay-Delegates. In all respects it will be found, on a fair and full inquiry, that confining "the yearly Conference of the people called Methodists" exclusively to Preachers, or Expounders of God's holy word, as Mr. Wesley has done, is not only the most scriptural, but also the most orderly, impartial, practicable, and the most efficient plan that could be possibly adopted.

Besides, you will find, on examination, that the business of the Conference is that which almost wholly belongs to Christian Ministers, and which in Methodism affords little room for purely legislative enactments. The whole of the temporal affairs are under the management of Mixed Committees, composed of laymen and Ministers, in equal numbers, which meet before the Conference; and the Conference does little more than receive the Committees' reports. The business of the Conference mainly consists of devotional services; filling up the vacancies in the legal Hundred, made by death or old age; choosing the President, and his assistant officers; examinations of ministerial character and conduct; recording the names and labours of such Ministers as have died in the year; considering the character and qualifications of proposed candidates; receiving into full connexion with the Conference approved probationers; stationing the Ministers; and receiving such reports of the numbers and circumstances of the several Societies, as will enable the associated pastorate to judge correctly of the state of the Connexion, and address to it suitable pastoral counsel and advice. In the performance of these duties, you will perceive, there is little or no room left for Conference legislation : and, although in observing the practical working of the Wesleyan system it may be found necessary to adjust it to particular circumstances, which adjustment shall be directed and enjoined in formal resolutions; yet it is so greatly limited in this part of its proceedings, by acknowledged laws and settled principles, that the Conference, strictly speaking, is an administrative, rather than a legislative, body.

In the first place, it is bound by the laws of Christ, as recorded in the New-Testament Scriptures. What He has enjoined, of course, is never put to the vote for decision by the Methodist Conference, but is obediently received. In the next place, all the essential and constitutional principles of Wesleyan Methodism, as expressed in the Deed of

Declaration, are established by law, and cannot be altered. The Deed of Settlement for Trust-Property also limits, in several particulars, the proceedings of the Conference. There is, likewise, the Plan of Pacification, mutually agreed upon in the year 1797, which is strictly observed. And these, taken with the moral control and influence of voluntary members and supporters, as well as of public opinion in general, leave little room for Conference legislation. And if any new law is considered necessary by the Conference, it is not enforced in any Circuit that objects to it for twelve months, by which time the general mind of the Connexion respecting it will be known. It is true, the Conference does not absolutely bind itself to abandon the proposed law, if the majority of Circuits should memorialise against it; for it might be a law essential to the upholding of Christ's own government in the church; or which was rendered necessary, by circumstances, for the conservation of Wesleyan Methodism but were it a law wholly relating to the people, in matters unessential to Christianity, and to the efficient working of the Wesleyan system, there can be no doubt but the Conference would hearken to the voice of a majority of the Societies, and refrain from enforcing it.

:

That it may know when to do this, the Conference provided, in 1835, a "Memorial Meeting," to be held in every Circuit, after the Quarterly Meeting in June. It is true, that this Meeting is not open to all Leaders and Local Preachers, indiscriminately, but is confined to the Circuit and Society Stewards, and to Leaders of ten years' standing in their office. Nor is this Meeting to be held at any part of the year, and to be continued and adjourned as long, and as frequently, as some persons might propose. It is limited in its members to Wesleyan Methodists of experience, and in trust; and it is limited in its time to three days, that the subjects introduced in it may not be made the occasion, by designing men, of agitating the Societies for an extended period. And such limitations have already been proved to be salutary in times of strife and contention, and must commend themselves to every thoughtful and candid mind. The Society-Stewards alone would be sufficient to represent the Societies; but, in addition to them, all the Leaders who have been ten years continuously in office are members of the Meeting: and the proposal for such a Meeting to memorialise the Conference, respecting any law or regulation supposed to be injurious, is not left to the personal will of the Superintendent; for it is positively enjoined upon him to inquire, if such a Meeting is judged necessary, or expedient; and if the judgment of the parties appointed to consider the question be in favour of such a Meeting, the Superintendent is bound to hold it. This Meeting, voluntarily appointed by the Conference of 1835, to give greater facility of access to it by the people, has been strongly denounced of late, by the leading agitators of the Connexion, because it is prudently and safely guarded against the abuses they would fain connect with it; but it will be seen, by every reflecting and unprejudiced Methodist, that the very

appointment of the Meeting was, as intended by the Conference, an increase of the people's privileges, and not, as some have represented, in their sweeping condemnations of the regulations of 1835, an infringement of them; and, especially, when it is remembered, that before then, the holding of a Memorial Meeting was solely dependent on the will of the Superintendent Minister.

In addition to this Meeting, appointed for the express purpose of memorialising the Conference on subjects relating to the Connexion in general, any Quarterly Meeting, any Leaders' Meeting, and even any individual member, may forward a petition to the Conference on any questions affecting the practical working of Wesleyan Methodism in the Circuit, the Society, or the individual himself. It is thus plain that the Conference has intentionally made itself easily accessible to the people, in order that their opinions and desires may be known and met, as far as practicable; and when all these limitations and guards have been so carefully placed around the Conference, in its legislative and administrative character, to say that it is an arbitrary and irresponsible body, wantonly sacrificing the interests of the people, is a malignant and calumnious falsehood, which must be rejected with indignation by every well-instructed and honest-minded Methodist.

The scriptural example for such an assembly of Christian Ministers, as is found annually in the Methodist Conference, I named to you in my last Letter, that of the Apostles and Elders meeting together at Jerusalem; and the necessity of it is evident. What could so effectually preserve the unity of the numerous Societies, in doctrine and in discipline, as the yearly review of their condition, and of the conduct of their Pastors? The scriptural standards of Methodism have been unalterably fixed by law; and their expositions are recognised in Mr. Wesley's Notes on the New Testament, and in the first four volumes of his Sermons. The disciplinary government of the Societies has been legally settled, and sufficiently full laws and regulations are given for any particular case that may arise. And, at every Conference it is asked of every Minister in the Connexion, "Does he believe and teach our doctrine? Does he enforce our discipline?" On these questions, as well as on Christian character, Wesleyan Ministers are "examined" at the Conference, as Mr. Wesley has significantly recorded," one by one;" as well as at the Annual District-Meeting in May. In this frequent and strict manner do Wesleyan Ministers, who have all professed to be converted, and who have all been recommended by the Societies, and received by the united pastorate of Methodism as duly qualified for their high and responsible office, "take heed to themselves," as well as to "the flock over which the Holy Ghost hath made them overseers." By this means they observe and obey the apostolic injunction, "Now, I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined

together in the same mind, and in the same judgment." By this means have been preserved, for more than one hundred years, a oneness of faith, and a oneness of discipline, perhaps unparalleled, for such a length of time, since the age of the Apostles; and "the yearly Conference of the people called Methodists," when tried by scriptural and primitive examples, is found, in its constitution, character, and proceedings, a true CHRISTIAN SYNOD. While subject to the laws of Great Britain, and earnestly loyal to the Sovereign, yet being unallied to the State, and uncontrolled in sacred things by the Legislature, it is free for the exercise of spiritual duties; and while constant in its support of the British Constitution, and yet unmeddling with secular politics, it may be confidently affirmed, that no ecclesiastical body in existence is better calculated to uphold and to administer the laws of Christ, or to extend the interests of the British empire.

I am your faithful friend,

A WESLEYAN MINISTER.

WHAT HAS THE AGITATION NOT DONE?

(No. II.)*

1. Ir has not destroyed Methodism. That this is the intention of many of our fiercest and bitterest opponents, there can be no doubt whatever; and it is useless to deny it. Reform is the name; destruction the object, however disguised. When honest people hear such inflammatory speeches as have been delivered at Reform Meetings, and which some have called "the pious (?) ebullitions of indignant souls," they cannot be gulled into the belief, that the orators are so very ardently attached to the system which they profess a desire only to amend, but respecting which they take that opportunity of making the very worst representations. Some of these orators, indeed, have not hesitated to avow their desire, "amidst great applause," that Methodism should perish in toto, rather than remain "as it is." And these men, with some editors of godless newspapers who hate Methodism just because it is "Christianity in earnest," and some professedly religious people, jealous of a community whose influence for good always was, and ever must be, immensely greater than that of their own independent and isolated churches, have joined together in the cry, "Rase it, rase it, even to the foundation thereof!" Yet, notwithstanding such a league, we entertain no gloomy apprehensions as to the ultimate effects of all this unholy and unjustifiable agitation upon Methodism, because "it is of God." And we recommend those of our adversaries, who believe the Bible, to attend to the advice of Gamaliel : And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if

* For the previous article, see the February Number.

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it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God." (Acts v. 38, 39.)

2. It has not driven Methodism from any field of labour, nor from any post of usefulness. While the Minutes of Conference for 1850 show an increase of several thousands of members in the various Societies during the year, they show also an increase in the number of Circuits, both at home and abroad. There has been no abandonment of any place, nor any necessity for it. Many new chapels have been built, and old ones enlarged. And though, in a few Circuits, two or three small and unimportant hired preaching-places, which were formerly on Our own Plans, have been left to the agitators, the Connexion itself sustains no injury by the transference.

And

Many most audacious and violent attacks have been made upon the different funds and institutions of Methodism; none of these, not even the sacred cause of Missions, being spared. But, thanks to the resolute and noble spirit of the great mass of our people, these attacks have all been vigorously resisted and their evil results averted. the Connexion is, perhaps, at this day-with a glorious prospect of success in its grand Educational scheme-in a more prosperous condition, as far as its institutions are regarded, than ever it was known to be before.

3. It has not brought to light any iniquity in the system, nor any corruption in its administration. First, the "Fly-Sheets" were written, professing to make all sorts of hideous revelations, and promising more. Then came a newspaper, opening a new "school for scandal," and showing for its hopeful pupils a whole host of scribblers, who vied with one another in distorting facts, in, misrepresenting men and their motives, and in inventing falsehoods. All these scurrilous productions, however, have simply had the effect of showing the state of their writers' hearts; without in any way discovering the "great iniquities” which, they affirmed, existed, and required the stir of such an agitation. Calling themselves "Reformers," they have likened Methodism to Popery; and, to make the likeness complete, they have dishonoured the memory of an eminently great and good man, by designating one of their emissaries "the Martin Luther of Wesleyan Reform." And they have been insensate enough to submit these comparisons to thinking men. "Methodism is like Popery," they say; "worse than Popery!" Does Methodism, then, withhold the word of God, and grant men indulgences to sin? Does it teach the doctrine of purgatory, and the invocation of angels and saints? Does it impose seven sacraments where Christ has imposed but two? Has it an Inquisition with its racks and its dungeons, its faggots and flames? And yet Methodism is Popery, and its Ministers are tyrants and Jesuits. It would be idle to enumerate all the absurdities and evils, which are now fathered upon it by men who once greedily sought its support, but whose income at present (? how long) depends upon their vilifying it as much as possible. It is satisfactory, however, to know