subject of the administration of the sacraments, and religious service in Church hours: subjects which for the last forty years have scarcely floated upon the surface, and do not now cause a single ripple of the waves.

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Though it must be admitted, that the Methodist Connexion is now agitated; yet it by no means follows that this is "an embarrassment which now threatens the integrity of the whole." May not some few and distinct parts of a complex piece of machinery, which admit of the necessary repairs, be subject to embarrassment, without destroying the whole? Besides, matters of palpable fact demonstrate that the integrity" of the whole Connexion is not involved in those local agitations, which in a few places disturb its peace, and prevent its prosperity. Witness the numerous declarations of affectionate attachment to the constitution of Methodism, which have recently issued from the press;-the cheerful and liberal manner in which the necessary pecuniary supplies have hitherto been afforded, despite of contrary efforts which, thank God, have, for their unchristian character, hitherto been without parallel in the history of Methodism; and the peace and prosperity of many parts of the Connexion, which are favoured with copious showers of heavenly influence, by which many of the little hills of our Zion are adorned with spiritual verdure and righteous fruit. These are tokens for good; and while they inspire gratitude, they ought also to establish confidence. It were a libel upon the body of the Methodists to admit that the agitations which now unhappily prevail "threaten the integrity of the whole." With equal truth it might be affirmed, that some local disease in the human body, which may render necessary a surgical operation, involves the extinction of life. The operation may be painful, but it does not affect the vital principle. Or, that, "because half a dozen grashoppers under a fern make the field ring by their importunate chink, while thousands of great cattle repose

Such is

beneath the shadow of the British oak, chew the cud, and are silent, that they who make the noise are the only inhabitants of the field; that they are many in number; or that, after all, they are other than the little shrivelled, meager, hopping, though loud and troublesome, insects of the hour." the elasticity of that "admirable " system which has the venerated Wesley for its Founder, that, however much it may bend under the superincumbent load of the folly and wickedness of some of its professed admirers, it will not break. It contains within itself the power of propagation. Like the banian-tree of the east,

"Such as at this day to Indians known,

In Malabar, or Deccan, spreads her arms, Branching so broad and long, that in the ground

The bended twigs take root, and daughters grow

About the mother-tree, a pillar'd shade High over-arch'd."

The author of "Spiritual Despotism" proceeds to say, in reference to Mr. Wesley, Compelled, in the prosecution of his great objects, to break away from the reach of the crosier, he nevertheless refused to consider his irregular Preachers as Clergy: this dignity belonged only to himself, and the few of his companions who had received a University education, and episcopal ordination." How inane is this pompous statement! When divested of its peculiar verbiage, and viewed in the light of common sense, it will be found to be a mere fiction. Mr. Wesley and his "irregular Preachers were men who possessed knowledge sufficient to inform them, that the Clergy are those persons who have received episcopal ordination. Some of his coadjutors were regular Clergymen; and the "irregular Preachers," and their successors, who have now become irregularly regular, never aspired to possess the title of Clergy. The title to which, on scriptural grounds, they are legitimately entitled, is that of Pastors. This is not a title of honour, but of office, and scripturally indicates the proper character of their ministerial

work, which is to feed and to rule the flock of Christ, of which "the Holy Ghost hath made them overseers." In the early periods of Mr. Wesley's public ministry, his helpers were simply regarded by him as teachers, of a lower order, appointed to assist him as occasion might require; but at a subsequent period he regarded them as Christian Pastors. "His legislative and administrative assembly, therefore, the Conference,-was, in his view, a mixed convocation of Clergy and laity; the latter being predominant." With the utmost respect for the author, I must say, this is pure fiction, without even the shadow of a foundation. At no period, in the sense obviously indicated, did the Conference ever consist of Clergy and laity. The solemn testimony of Mr. Wesley himself, as perpetuated in the " 'Deed of Declaration," and executed in 1784, is worth a thousand arguments upon this point, and must convince every candid and thinking person: Now therefore these presents witness, that the said John Wesley doth hereby declare, that the Conference of the people called Methodists, ever since there hath been any yearly Conference, hath always heretofore consisted of the Preachers and Expounders of God's holy word, commonly called Methodist Preachers, in connexion with and under the care of the said John Wesley, whom he hath thought expedient, year after year, to summons to meet him," &c. This solemn deposition made by Mr. Wesley himself precludes all doubt, and ought to extinguish all controversy, upon the subject of the constitution of his early Conferences. There is a subsequent clause in the same important "Deed," which provides for the perpetuity of the Conference, and in the most definite manner determines the persons of whom that body must consist. " The Conference shall and may admit into connexion with them, or upon trial, any person or persons whom they shall approve, to be Preachers and Expounders of God's holy word, under the care and direction of the Conference; the name of every such

person or persons so admitted into connexion or upon trial, as aforesaid, with the time and degrees of the admission, being entered in the Journals or Minutes of the Conference."

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No person shall be elected a member of the Conference, who hath not been admitted into connexion with the Conference, as a Preacher and Expounder of God's holy word, as aforesaid, for twelve months." The constitution of the Conference is the same at this moment, and must be the same in perpetuity, as it was in the days of Mr. Wesley. If the Pastors whom he summoned to meet him were, in the estimation of the writer of Spiritual Despotism," laymen, they are laymen still. Their official character has undergone no change since the death of Mr. Wesley; and, instead of "being predominant in numbers," they, in fact, constitute the entire Conference; there being not one member of that body who has received a "University education,or episcopal ordination;" and, consequently, in the sense intended, no one of them can be a Clergyman. How specious, but yet how groundless, are many of those dissertations, by which the authors intend to enlighten and edify the public, on the character and constitution of the Methodist Conference! I affirm, without fear of refutation, that the Conference, both in law and in fact, is now constituted as it was in the days of Mr. Wesley, and as it ever must be, so long as the Deed, solemnly executed by our Founder, regulates and renders legal the proceedings of that body; and according to the just and Christian view of the subject, taken by Mr. Montgomery, in his admirable speech, the "ordinances of Mr. Wesley cannot be altered in any thing material, since the legislator himself is gone to glory; and (if I am not mistaken,) there is on earth no appeal from his authority."

"But this arbitrary and artificial distinction, a mere canonical fiction, necessarily grew fainter every year; and soon completely disappeared.' The evidence which has been adduced from Mr. Wesley's own deposition satisfactorily demonstrates

how easy it is for a man of a vigorous mind, and a strong poetic imagination, uncontrolled by a sober judgment, and by a strict examination of facts, to write very pompously about-nothing! "Yet the

silent change was of vital consequence; for thenceforward the society fell into the despotic form of a purely hierarchical polity." Despotic power is absolute power, involving unlimited authority; but the Methodist Conference does not, and never did, either possess or exercise such a power. Such a representation, however poetic it may appear, is a caricature, and not a true description, of the pastoral authority exercised by the Conference. The manly reply of the enlightened Founder of Methodism, to persons in his days, who made similar statements, is apposite now:-"It is nonsense to call my using this power, shackling free-born Englishmen. None needs to submit to it, unless he will; so there is no shackling in the case. Every Preacher and every member may leave me when he pleases." But it appears that "the society fell into the despotic form of a purely hierarchical polity." The writer must be aware, though perhaps he did not advert to the fact, that the polity of the Church of England is "purely hierarchical." The twentieth Article, which treats of the " Authority of the Church," explicitly declares, "The Church hath power to decree rites or ceremonies, and authority in controversies of faith." Is this power despotic? Or is it exercised by the episcopal hierarchy in a despotic way, in the sense of the word as popularly used? The writer of " Spiritual Despotism"

must admit that there can be no exercise of despotic power, where there is the most perfect personal liberty, either to accede to, or reject, those prudential regulations which relate to a society of persons who enjoy absolute liberty to choose or refuse the terms of admission. Absolute power, which is necessarily involved in that which is "despotic," in the popular sense of that word, is as purely fictitious when applied to Methodism, as it would be to affirm

that the British sceptre is the most despotic of any that is wielded by a civilized Monarch. How frequently are persons frightened by gazing upon an object, of the exact character of which they are ignorant, owing to the intervening mists through which it is viewed! How easy it is, by the voluntary addition of some ugly excrescence, to exhibit any body as monstrous, which, when viewed in its simple and unembellished form, is a compound of every thing that is ornamental and useful!

"The Preachers, the Clergy, no longer pretending to call themselves laymen, managed affairs apart from, and to the exclusion of, the people. This might last while the personal authority of several of the venerated colleagues of the Founder was at hand to check resistance; but the removal of these respected men was the signal of rebellion. In the temper of the present times, an unmixed and irresponsible hierarchy will not be endured." This passage indicates the author to possess as accurate an acquaintance with the constitution of Methodism, as he has of the complexion and intellectual attainments of the inhabitants of Jupiter. The Pastors, in the sense intended, are, to all intents and purposes, as truly laymen now as they were in the days of Mr. Wesley. They do not now, though they generally did in the life of their Founder, manage affairs to the exclusion of the people." This is the veriest fiction that even the fancy of a poet ever fabricated. It is well known to every one who has the slightest practical acquaintance with Methodism, that the management of the pecuniary affairs of the Connexion is in the hands of mixed Committees of Pastors and members of society, making an aggregate of nine hundred and twenty-nine laymen; and as the total number of Preachers at the last Conference, excluding Missionaries, Superannuated Preachers, and Supernumeraries, was only eight hundred and eighty-four, the positive majority of laymen was forty-five. This is no fiction, but plain matter of fact; as any man may ascertain to his own satisfaction, by examining the Reports of our various

Funds, and computing the number of Circuits, each possessing two Stewards. But, notwithstanding these facts, which have all the publicity that can be given to them through the medium of the press, either in sheer ignorance or wanton wickedness, men who profess to have a regard for their reputation, and to whom the imputation of unfairness in controversial discussions would be deemed a degradation, go on circnlating and perpetuating the vilest falsehoods ever uttered, under the pretext of reforming that" admirable system" of which John Wesley was the Founder. Many of those writers who have given vent to their prejudices, in anonymous attacks upon Methodism, would blush, were they capable of shame. But it appears that this "exclusive management," in the despotic form of a purely hierarchical polity," might last during the life-time of the venerated colleagues of the Founder; but the removal of these respected men was the signal of rebellion." What a compliment is this to the intelligence and piety of the great body of the Methodists! They are, it appears, so superstitious, so overawed by age, so much under the influence of the feeling of veneration, that they would tamely submit to a system of polity of which they did not approve; their resistance to pastoral authority being checked by the venerated colleagues of their Founder: but the very moment the venerated men have entered the abode of the righteous, in which to rest from their labours, the societies will rebel; and the removal of their Pastors is the signal of their rebellion. Was there ever a greater insult deliberately offered to a pious and intelligent community? Who can read the passage on which these remarks are made without being reminded of that record of the ingratitude of the Israelites, which affixes to them a stigma as indelible as the book in which it is written is durable? "And Israel served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, and which had known all the works of the Lord, that he had done for Israel." (Josh. xxiv. 31.) Will any Methodist se

riously wish, that some future historian of our country should have simply to transcribe this passage of holy Scripture, as descriptive of the principles which they cherish, and the practice in which they walk? It were a libel upon the body of the Methodists to defend them from such a disreputable imputation. Should there be any of this class, without any unkind feeling, we would say, the sooner they leave Methodism, or acquire proper and Christian feeling, the better. They are evidently not in a frame of mind either to edify others, or be edified themselves. It is a violation of every manly and Christian principle, to remain as the inmates of a house, to the rules of which they will not conform, and designedly prevent the edification of the members of the "body of Christ;" and thus practically expunge, by anticipation, the approving testimony which the ecclesiastical historian would otherwise record, as characteristic of that " family of God," which bears the Wesleyan designation.

But the writer of "Spiritual Despotism" is as much mistaken in matters of fact, as he is in the estimate which he forms of the feelings and principles of the Methodists. Several of the "venerated colleagues of Mr. Wesley are still alive. We mean nothing eulogistic, when we say, concerning the greater part of these men, that their principles and practice have been before the world for nearly half a century; and they are still walking by the same rule, and minding the same things." Their character for morality, piety, disinterestedness, ministerial usefulness, and more abundant labours, may, without any fearful apprehension as to the inevitable results, be staked against the character of those who calumniate them, in common with their brethren.

But it appears that, "in the temper of the present times, an unmixed and irresponsible hierarchy will not be endured." It must be admitted that the temper of the present times is indeed peculiar; but is that any reason why every vestige of those offices which God himself has ap

pointed should be obliterated? "The Bible, and the Bible only, is the religion of Protestants." An hierarchy may be unmixed," without being irresponsible." Will any logician risk his reputation upon the dogma, that an assembly of men belonging to any profession, no matter whether Lawyers, Physicians, or Di. vines, unmixed with other men not of that profession, is an "irresponsible" assembly? If the argument be valid, it is applicable to all unmixed assemblies of professional men. Apply it to the law. The Judges in our civil and criminal courts are unmixed with others, even of their own profession, when performing their official duties; but are they therefore irresponsible? Few men would hazard an affirmative reply. How easy it is so to construct a popular argu. ment, as to blind even the writer, as well as the general reader! Are Ecclesiastics the only men in the world who are to be exhibited as a spectacle to angels and men?" as persons who are really possessed of irresponsible power, because they are unmixed with others in the official duties in which they engage? This feeling may comport with the " temper of the present times; but is that a right temper? Is it a temper to be fostered, or to be discarded? What pious and patriotic man would wish to witness scenes in this country, by which France as a nation has been rendered infamous, and her soil saturated with the blood of her sons? Is the Bible to be discarded, and reason, without religion, to be deified, and thus a system of philosophy, without conscience, to pass current in this country, and no effort be made to stem the torrent, and avert the impending calamity? Will popular and influential writers, like the author of "Spiritual Despotism," co-operate with men whose principles they detest, and whose avowed objects they deprecate, by fanning the flame of discord, and affixing their impress on articles which, without such patronage, could scarcely obtain currency, but would be indignantly rejected, either as counterfeit, or as bearing the visible image of the "father of lies!"

But the author gives it as his opinion, that "the Wesleyan leaders should long ago have discerned the growing danger, and have prevented the schisms that have actually happened, by rendering Conference what Wesley intended it to be,-a convocation of Clergy and laity." The sentiments expressed in this sentence are exceedingly plausible; but they are fallacious. It is assumed, that the Wesleyan leaders could have prevented the schisms that have actually happened, and they are blamed for the want of discernment. This is a very popular argument with the Papists, in their vituperative attacks upon Protestantism. They boast the unity of the Papal Church; and point, with feelings of pity and contempt, at the various sects which Protestantism has engendered, and by which it is disgraced. But what true Protestant feels the force of the argument; and, for the sake of apparent unity, which would bear a much greater resemblance to a stagnant pool, than a perennial spring of living water, would wish us to retrace our steps, and take refuge in the bosom of the "mother of harlots?" The leaders of the Protestant Church, as by law established, are much more entitled to blame for the schisms and sects which, in the estimation of a Papist, Protestantism has engendered, than the leaders of the Wesleyan body are, for the schisms which they are censured for not preventing. It is astonishing that the author of

Spiritual Despotism" should not have seen the point which he was giving to those arguments which Papists regard as unanswerable, but which every enlightened Protestant treats as puerile, when applied to the schisms of Protestantism. This is only a proof that there may be a very brilliant imagination, where there is a defective judgment; and that it is much easier, and with the great mass of readers more effective, to declaim and dogmatize, than to argue. When the champions of Protestantism admit that their schisms constitute a really vulnerable point, in their controversies with the Papists, and seriously set themselves to vindicate the system from such im