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rights and privileges, on an equitable plan | delegate from each circuit and station, of representation, is essential to, and the best safeguard of Christian liberty."

within the bounds of the district, for each of its itinerant ministers. The annual conferences respectively are invested with power to elect a president annually-to examine into the official conduct of all their members to receive by vote such ministers and preachers into the conference as come properly recommended by the quarterly conference of their circuit or

The constitution is preceded by a set of clementary principles, which may be viewed as a bill of rights. These bind the church to the laws of Christ; secure the rights of private judgment and the expression of opinion; protect church membership; declare the principles on which church trials shall be conducted, and guard against un-station-to elect to orders those who are righteous excommunications; point out the residence of legitimate authority to make and enforce rules and regulations, for the proper and wholesome government of the church. The constitution recognises the rights and secures the interests of both ministers and laymen, and grants an equal representation to both. By this provision, made permanent under constitutional law, the entire association is fairly represented in the General Conference, which is the legislative department of the church. The executive, legislative, and judicial departments are kept distinct, and in each and all of them, the laity have their due weight, and equal power with the ministers. The government is, therefore, representative, and admirably balanced in all its parts.

The General Conference is assembled every fourth year, and consists of an equal number of ministers and laymen. The ratio of representation from each annual conference district, is, one minister and one layman for every thousand persons in full membership. This body, when assembled, possesses power, under certain restrictions, to make such rules and regulations for the government of the whole church, as may be necessary to carry into effect the laws of Christ; to fix the compensation and duties of the itinerant ministers and preachers, and the allowance of their wives, widows, and children; and also the compensation and duties of the book agent, editor, &c., and to devise ways and means for raising funds, and to define and regulate the boundaries of the respective annual conference districts.

The respective annual conferences assemble annually, and are composed of all the ordained itinerant ministers; that is, all ministers properly under the stationing authority of the conference? and of one

eligible and competent to the pastoral office-to hear and decide on appeals from the decisions of committees appointed to try ministers-to define and regulate the boundaries of circuits and stations-to station the ministers, preachers, and missionaries-to make such rules and regulations as may be necessary to defray the expenses of the itinerant ministers and preachers and their families. The annual conferences, respectively, have authority to perform the following additional duties: 1st. To make such special rules and regu. lations as the peculiarities of the district may require; provided, however, that no rule be made inconsistent with the constitution-the General Conference to have power to annul any such rule. 2d. To prescribe and regulate the mode of stationing the ministers and preachers within the district; provided always, that they grant to each minister or preacher stationed, an appeal, during the sitting of the conference. And no minister or preacher to be stationed longer than three years, successively, in the same circuit, and two years, successively, in the same station. 3d. Each annual conference is clothed with power to make its own rules and regulations for the admission and government of colored members within its district; and to make for them such terms of suffrage as the conferences may respectively deem proper. Each annual conference is required to keep a journal of its proceedings, and to send a copy to the General Conference.

The quarterly conferences are the immediate official meetings of the circuits and stations, and assemble quarterly, for the purposes of examining the official charter of all the members, consisting of the trustees, ministers, preachers, exhorters, leaders and stewards of the circuit or

of which the accused is a member, nominates two more male members in like standing, those four persons select a fifth, and the five persons thus chosen, constitute a competent court of trial.

station; to grant to persons properly quali- | the age of twenty-one years. The class, fied, and recommended by the class of which he is a member, license to exhort or preach; to recommend ministers and preachers to the annual conference to travel, and for ordination; and to hear and decide on appeals made by laymen from the decision of committees on trial,

The above particulars constitute a brief sketch of the origin and system of the Methodist Protestant Church. She has progressed with an even steady pace, maintained peace in all her borders, and has contributed her share of usefulness towards the general good. As a seceding church from the Methodist Episcopal, she entertains no unfriendly feelings to that denomination of Christians. The doctrines taught by both churches, the means of grace and mode of worship being similar, the only difference lies in government: the Methodist Episcopal Church rejecting lay representation and adopting an unlimited episcopacy; while the Methodist Protestant Church admits lay representation and a parity in the ministry. These points of difference, though very great, are deemed not sufficient to justify an alienation of Christian affection; therefore, the two churches are one in Christ Jesus, and are both laboring to promote the interests of the Redeemer's kingdom among men, and are to be viewed as two branches of the great Methodist family in Europe and in this country.

The leaders' meeting is peculiar to stations, and is composed of the superintendent of the station, the stewards and the leaders. The superintendent is the minister who has the charge of the station. The stewards are appointed by the male members of the station to receive and disburse the collections made in the classes and the church. The leaders are elected by their respective classes and represent them in the leaders' meeting. This meeting is the organ of reception of members into the church, and the dispenser of relief to the poor through the hands of the stewards. In the circuits, persons are received into full membership by vote of the society. Class leaders, stewards, trustees, exhorters, and private members, when charged with immorality or neglect of Christian duty, are duly notified by the superintendent, sufficient time being allowed to make preparation for their defence, and the right of challenge is granted to extend to any number of the committee not exceeding the whole number originally appointed. The committee of trial is appointed in the following manner. The superintendent nominates two persons in ful, membership and good standing, over" Exposition."

For further particulars, the reader is referred to the Discipline, to Williams's History of the Methodist Protestant Church, and to Samuel K. Jennings'

HISTORY

OF

THE REFORMED METHODIST CHURCH.

BY REV. WESLEY BAILEY, UTICA, NEW YORK,

THE writer, in the following article, can give but an outline, a brief and hasty sketch of the history of the body of Christians with which he stands connected, viz.: The Reformed Methodists. Want of time and documentary facts prevent, at this time, his laying before the public as extended and correct a view of this branch of the Methodist family, as he could wish for the excellent forthcoming "history of of the whole Church."

The Reformed Methodists took their origin from a feeble secession from the Methodist Episcopal Church, in the towns of Whitingham and Readsborough, Vermont, January 16th, 1814. We say feeble secession, because their entire number did not exceed fourteen persons, and these in no way distinguished for talent or learning; but were plain, unassuming mechanics and farmers, none of whom held any higher relation to the Methodist Episcopal Church, than that of local preachers and exhorters.

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own likeness on the hearts of the itinerant superintendents. And in order to regain, and, if possible give a more abiding effect to the true and free spirit of the gospel, which, in their belief, had been departed from in practice; to remove every inward and outward obstruction, and in hope of establishing rules of discipline and selfgovernment more in conformity with the simple principles and primitive method prescribed in the gospel: they felt themselves impelled by their conscientious scruples to come out from creature bondage into the greater freedom of divine example." To evince to those with whom they had been on terms of fellowship that their motives were such as brethren and Christians should be governed by under these circumstances, they issued their manifesto of grievances, which, if not removed, presented no other alternative than that of separation. Failing in the hopedfor object, they on the 16th of January, 1814, met in convention at Readsborough ; Elijah Bailey was called to the chair, and Ezra Amadon, chosen secretary.

We trust the first Reformed Methodists entered upon the work of reform with lowliness of mind, and not through strife At this convention they formed themand vain-glory. They felt straitened in selves into a church under the above name, their religious rights and privileges un- and appointed a conference to be held on der the Episcopal mode of church govern- the following 5th of February, at which ment. The gospel precept is: to "Es- they adopted articles of religion and rules teem each other better than ourselves;" of church government. At this conferbut they feared that this precept of humil-ence their number was somewhat increasity, under the practice of the Episcopal ed. Wm. Lake, a local preacher of the mode of church government, had been lost Methodist Episcopal Church, united with sight of, and that this anti-democratic form them at this time; of him we shall speak of church organization tended to beget its in another place. Whether the govern

ment of an Episcopacy had obtained or was verging to the state and pageantry of ambassadors of pomp, instead of being ambassadors of bonds, or not; whether ministerial oppression and selfish affections were wasting the new covenant blessings, and all the gentle and unassuming influences of brotherly and loving kindness, one toward another, in godly fear-it is sufficient that they feared and believed it. With "fear and trembling" they entered upon the course they had chosen, in the hope that equality and union with each other, would bring the connexion into nearer and fuller union with Christ, the Head of the Church.

The Reformed Methodists hold the fundamental doctrines of the Methodist Episcopal Church. On the Trinity and the Sonship of Christ, they are with John Wesley, Fletcher, Benson, and Watson, and opposed to the views of Dr. Adam Clarke. Their articles of religion are few in number, embracing those points only peculiar to Methodism. Their system of church government is essentially Congregational in its character, all power being in the primary bodies, the churches, and delegated from time to time with a rigid accountability to the bodies by whom it is conferred.

The only point of religious faith which has distinguished the Reformed Methodists, from other branches of the same family, is perhaps, the extent which some of our leading men have given to faith and its operations. They have held and taught that the same faith now, would produce the same effects it did in primitive times. That the lapse of ages cannot render void the promises of God, or a living faith in Christ powerless, whether such faith be exerted with respect to the temporal or spiritual wants of man. And while some of the more" orthodox" have regarded the "Reformers as fanatics," on this point, they (the Reformers) have considered the charge as having its origin in their own infidelity and unbelief. They have believed that the church has apostatized; that as all blessings given in answer to prayer are suspended upon the condition of faith, that therefore faith is the restoring principle. They dare not limit faith, except by a "thus saith the Lord." They

have not been enabled to see from the records of truth any limitations interposed since apostolical times, and hence they conclude that we may now, in this age, pray for the removal of temporal as well as spiritual diseases; and that " according to their faith it will be done unto them."

It is not our object to discuss this point, but it is proper that we should notice it as a characteristic of the Reformed Methodists, a point for which they have suffered reproach; but how justly we leave others to judge. In leaving the Methodist Episcopal Church, they aimed at a reform extending farther and deeper than the external organization of the church-to a reform that should infuse new vitality and living faith into the body. That God has heard the prayer of faith, and raised up the sick among them in numerous instances, is what they most firmly believe, and is to them a subject of devout thanksgiving to his blessed name. That those holding and preaching this doctrine should be liable to extravagances is quite obvious; and we frankly confess, that in some instances the truth may have been blamed by the unskillfulness with which some of the Reformed Methodists have treated this subject. But we believe that unbelief has been the damning sin of the church, and that it is far better to believe too much than too little; better to become a "fanatic" in faith and love, than be the heartless worshipper of a God, as ruthless as the rocks, and as merciless as the waves

So

a God who has tied himself up by physical laws, which govern him as arbitrarily as they do the universe of matter. much for the "fanaticism" of the Reformed Methodists. Let it be placed upon the record of time-let it be placed upon the records of eternity, as a point in their faith, a trait in their religious sentiments.

If the Reformed Methodists have steadfastly insisted upon any one point in the gospel more than another, it is the doctrine of the attainableness of entire sanctification in this life, through faith in the all-atoning blood of Jesus Christ. Indeed, they have regarded the disbelief of this great truth, and the consequent neglect to seek for the blessings, as the primary cause of the disbelief of the sentiment above noticed, — sanctification, which

cleansing the heart from all sin, and bringing the whole soul into communing with him, naturally begets faith in God, as a living God; and the clear and abiding conviction that God is faithful to one promise, naturally leads to confidence in all his promises.

POLITY OF THE REFORMED METHO-
DIST CHURCH.

That the polity of the Reformed Methodist Church may be the better understood, we shall examine it under three dif ferent heads.

1. The Church.-The local churches are regarded as the origin of power. All officers in the church must derive their authority from the people, either by a di

The

The Conditions of Fellowship and Membership.-The Reformed Methodists hold these as the same, or make them run parallel in admitting members to their so-rect election or by their delegates chosen cieties. The "fruits of righteousness for the expressed purpose. A number of witnessed by taking up the cross and fol- believers may ordain for themselves elders lowing Christ," says the Discipline, "shall or bishops, and do all things necessary to be the only test of Christian fellowship." constitute themselves a church of Christ. All who "walk according to this rule," Acting upon this principle in the infancy are, on application, received into the of their organization, the Reformed Mechurch; its ministers are required to sub-thodist connexion set apart a few of their scribe to their articles of religion, but per- number by prayer and the laying on of sons are received to membership on the the hands of a committee, to the office of simple test of their experience, without elder. They hold this as a right which a requiring an assent to all the doctrines of local church may, in cases of necessity, the Discipline. The Church of Christ is exercise-but still as a prudential regulaa spiritual body. They are made one, tion, have placed the ordination of elders brought into spiritual sympathy, not by in the hands of the annual conferences. the letter of a creed, or by the subscribing Churches are divided into classes accordto certain doctrines, but by the Spirit of ing to their numbers, with a leader for God. Hence the Reformed Methodists each class, chosen by themselves. hold that a union of spirit should be made churches have the right of selecting their indispensable to a union of Christians in own ministers, the ministers the right of visible church bonds; and when that union selecting their own fields of labor, without is broken, the spirit of love departed, then the interference of a higher foreign or centhere should be a dissolution of the con- tral power, and this with respect to length nexion. Consequently, the Reformed Me- of time and salary. thodists hold that the door out of the Church should be the same as into itthat as evidence of sins forgiven and heart renewed, is the only condition of admission to the church, so the want of these continued fruits is regarded as sufficient occasion for expulsion. They believe this term of church membership is the only one on which a living spiritual church can be maintained. Their views of Christian fellowship are equally liberal with respect to other Churches. They hold that all of the children of God have a right to all the ordinances of God's house in all places of his people-and that no rite dependent on human sanction, can lawfully bar a Chris-churches, and general objects of common tian from the table of the Lord. Baptism is administered to all, according to their consciences, and enforced upon none, and in no case made a test of church-fellowship.

The Annual Conferences.-An annual conference is composed of delegates from all the churches in a given district, the number of delegates from each church or circuit being proportioned to their numbers. Ministers may be chosen delegates, but are not delegates by virtue of their office. The object of the annual conference is to transact business which equally interests all the local, primary bodiessuch as the examination of preachers as to their moral character, gifts and usefulness, the ordination of elders, the provision of ways and means for missionary operations, the support of feeble and destitute

interest. These conferences are held annually, and ordinarily hold their session three or four days. The annual conference has power to withdraw fellowship from a disorderly church, but no power to

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