trines only as they themselves believe to be the doctrines of Christ, is thus strikingly apparent.

The second view of the pastoral office, which has already been established by an appeal to the New Testament, is, that Christ has given to the Ministers of the Gospel the keys of his church; thus empowering them to receive members within its pale, and exclude from its communion those offenders whom admonition and salutary discipline fail to correct and amend. It now remains to be shown that this power also is, according to the original and indisputable practice of Methodism, exclusively exercised by the stated and regular Preachers of the Wesleyan Connexion. Baptism, the ordinance for admitting persons into the universal church, and which, from its very nature and design, takes the rank of a sacrament, is administered only by the regular Preachers; and this is also the case in regard of the sacrament of the Lord's supper. This solemn pledge of continued membership is never given among the Methodists except by those Preachers who are wholly set apart to the work of the ministry. No other class of officers so much as assist in the performance of this important task. The freedom of the Preachers in the administration of the sacraments may be further remarked upon. They are the judges of the fitness of the candidates for baptism, and administer it only in those cases of which they approve; and it is, moreover, on their own responsibility to the great Head of the church, that they admit to the table of the Lord, or repel, those applicants for the privilege of communion, who may not be members of the Methodist society.

In turning our attention to that discipline by which the Methodist societies, as a section of the universal Christian church, are regulated, it will be proper to notice the origin of the discipline itself, previous to inquiring as to its administration. At the Conference in 1744, to which reference has already been made, one of the questions proposed for consideration was, How they

should regulate their discipline and practice, as well as doctrine." This question was, at that particular period, one of the greatest importance, as the settlement of it determined the peculiar character which Methodism should assume. Many persons, in different parts of the country, had been awakened by the preaching of Mr. Wesley and his coadjutors, to a sense of sin and danger, and earnestly desired to place themselves under the care of those from whose ministry they had already derived so much spiritual benefit. It remained, then, for Mr. Wesley to consult with his associates, for the purpose of fixing the terms on which the wishes of such persons should be met; of determining the form which the infant community should take; and of making such regulations as might be deemed necessary for its future government. A careful examination of the early Minutes of the Conference will show with how much solicitude the Connexion principle, rather than that of Independency, was laid at the very foundation of Methodism. To preserve the union of the societies under the care and management of a united ministry was the steady aim of Mr. Wesley from the beginning. With this view, a common form of discipline for the societies was provided; and the plan of a periodical change of the Preachers was adopted; as well as that of an annual Meeting of the Preachers in Conference with Mr. Wesley, for the purpose of maintaining discipline among themselves, and regulating the affairs of the Connexion generally. It was at this yearly Conference that all the rules for governing the societies were adopted during the life-time of Mr. Wesley; and since his death the Conference has remained what the Lord Chancellor Lyndhurst, in the phraseology of law, has denominated, the legislative power, or supreme authority, in Methodism. The practical assertion of this principle must ever be regarded as essential to the maintenance of the union of the Methodist societies. They cannot remain essentially one body longer than they continue under the effective control and management of one

head. But at the same time that this is insisted upon, it must be distinctly understood, that the Conference, while acting in its legislative capacity, proceeds on the scriptural principle of securing the concurrence of the people. The Conference, it is true, has ever refused to admit lay-delegates into its body: first, on the ground that it cannot subvert the standing order of Christ, by giving to those who are not Pastors a share in the pastoral government of the Connexion; and, secondly, because Mr. Wesley has in the Deed-poll, which secures to the Conference its legal existence, expressly provided that none, except the stated and regular Preachers, can become members of the Conference. Were laymen to be introduced as members, that instant the Conference would lose its right to occupy the pulpits of the chapels, and the ruin of the Connexion, as one united community, must inevitably follow. But although the Conference cannot, for these reasons, admit lay-delegates into its body, it has provided that the influence of the people shall be exerted for all safe and useful purposes as effectually, and much more scripturally, than by the plan of lay-delegation. In legislating for the Connexion, the Conference has agreed that no new rule, which it may enact for the societies generally, shall be definitively confirmed until the acquiescence of the societies in it has been ascertained. The first Quarterly-Meetings which are held after the Annual Conference have the right of taking into consideration, if they choose, any such new rule which the preceding Conference has framed; and if the majority of a Quarterly-Meeting should be of opinion that the rule would prove injurious to the Circuit which it represents, the Meeting shall have the power of suspending its operation in that Circuit for the ensuing year. By this arrangement the Conference affords to the Connexion the opportunity of expressing its opinion on any new rule for the societies, before it receives final confirmation. In addition to this general arrangement which the Conference has made for taking the

people along with itself in all its legislative acts, many particular cases might be mentioned in which the Conference has agreed not to act without the express concurrence of the people. The case of Circuits to be divided may be produced as one instance. It is easy to conceive that an injudicious division of Circuits might prove the cause of great uneasiness, by forcibly rending societies asunder, and imposing upon them heavy additional pecuniary burdens; but the Conference has effectually guarded against such painful occurrences, by agreeing not to divide any Circuit till the Quarterly-Meeting of the Circuit shall consent to such measure. The case of the appropriation of the Circuit and general Funds may also be especially adverted to. In regard of the Circuit Funds, it may suffice to observe, that the Conference has bound itself not to enact any rule for the general augmentation of the salary of the Preachers, until it has been previously agreed to by a majority of the DistrictMeetings, at the time when the Circuit-Stewards, who represent the various Circuits of the Connexion, are invited to be present. (See Minutes of Conference, 1815.) With respect to the general Funds of the Connexion, which are considerably raised by the voluntary contributions of the people, it must be stated, that, while the Conference reserves to itself the power of giving directions when such contributions shall be solicited, it leaves the actual distribution of the funds, when raised, to Committees, formed of an equal number of laymen and Preachers. A careful examination of this part of the economy of Methodism will satisfy the candid inquirer, that, although the Conference, as the collective pastorate of the Connexion, has the exclusive prerogative of framing regulations for the management of the whole body; yet the system is so constituted that, in legislating for the people, the Conference must ever act in unison with their public opinion, when deliberatively and tively and generally expressed. When it is considered that every individual Circuit has a voice in those Conference arrangements

which relate to its own local affairs; that special Circuit meetings may moreover be held, for the purpose of addressing the Conference, by memorial, on any question affecting the management of the societies generally; and that no new general rule becomes the law of the Connexion until it has had the formal or implied approbation of the people, as represented in the Quarterly-Meetings of the various Circuits; it may be successfully maintained, that the Conference has the concurrence of the people at large, in its legislative proceedings, as fully as though lay-delegates were incorporated with its body.

Own

Having glanced at the legislative power of the Conference, the administration of discipline remains as the question for consideration: and the inode of investigating this subject will serve to show that, whether the terms of membership, or the prescribed method by which discipline is enforced, are considered, the regular Preachers use the keys in accordance with the scriptural rights and privileges of the people. The conditions of membership were sketched at a very early period in Methodism, and will be found in strict harmony with the word of God. On the principle, that the church is the school in which the way of Christ is to be learned, the hospital in which the sin-diseased soul must look for its cure,-one only condition is previously required from those who desire admission into the Methodist societies. In the General Rules, bearing the signature of John and Charles Wesley, and dated May 1st, 1743, this one condition is described, as a desire to flee from the wrath to come, and be saved from their sins." Whoever, believing in the fundamental doctrines of the Christian religion, professes to have such desire, is eligible for admission into the society, after a previous trial of some weeks, for the purpose of ascertaining whether good reason exists for believing that his profession of sorrow for sin, and desire for salvation, are genuine. The terms of continued membership are, an observance of the moral precepts of

the New Testament, with such regulations as are necessary for securing the ends for which all Christian societies are formed. The rule of God's word must ever be the paramount law of every particular church founded on scriptural principles; and all the rules which may be necessary for the regulation and management of its affairs ought to he arranged in strict accordance with that primary rule. This is the case in Methodism. The regulations for the government of the societies are framed so fully in the spirit of the New Testament, that no one is excluded from the society so much for the breach of those rules, as for the violation of some moral precept which required his strict observance. The case of those persons who have been cut off from the society during the recent agitation serves to illustrate this principle. Their endeavours to disturb the societies, and effect subversive changes in the economy of Methodism, were a violation of the solemn engagements into which they had entered. On becoming members of the society they plighted themselves to observe its rules, and submit to its discipline; and when they changed their views in reference to those subjects, it was their duty silently to withdraw, and seek another society more in conformity with their newlyacquired taste. When, instead of acting this honourable, Christian part, they strove to keep their place in the society, and break its peace by attempting to change its form of government, they violated the immutable moral law of God, by departing from the rule of common honesty. Or the question respecting those persons may be put on another ground. One of the principal means adopted by them, for the purpose of agitating the societies, was speaking evil of the Preachers; against whom the most groundless charges of tyrannical, unchristian conduct, and of acting from the worst of motives, have been preferred. But this, it is to be remembered, is a breach of one of the standing rules of the society, which prohibits, under pain of forfeiture of membership, "uncbaritable or un

profitable conversation, particularly speaking evil of Magistrates or of Ministers;" which rule is only an echo of the ninth commandment of the decalogue, "Thou shalt not bear false witness against thy neighbour." Such are the terms of membership in the Methodist societies. But as persons are not, in the first instance, admitted as members without previous trial, so neither are they excluded with precipitancy. Due forbearance is exercised towards the offender, in the hope that reproof and admonition may reclaim him. The following is the language in which the societies are addressed in reference to the standing rules: "If there be any among us who observe them not, who habitually break any of them, let it be made known unto them who watch over that soul, as they that must give an account. We will admonish him of the error of his ways; we will bear with him for a season. But then, if he repent not, he hath no more place among us, we have delivered our souls."

The admission of persons into society on these conditions is the business of the regular Preachers. The economy of Methodism does not provide for the performance of this important pastoral function by any other class of officers whatever. But while the reception of members is the exclusive act of the regular Preachers, the people have ample security that all due care will be taken to prevent improper persons from being received. In the first instance, the Conference has agreed, that no Superintendent or Preacher shall give a note, admitting a person on trial, until he has had a recommendation of such person, by some one in whose judgment and character he has confidence. In the next place, the Preacher cannot give a ticket to any individual, admitting him as a full member into the society, until recommended by the Leader with whom he has met in class on trial, for at least two months. And, as an additional security against the reception of unfit persons into the society, it was further agreed by the Conference in 1797, that if the Leaders' Meeting sees reason to con

clude that an individual, who has been the usual time on trial, ought not to become a member, the Superintendent shall not admit him. In such restrictions, it is very obvious, the people have every possible security, that the Preacher will rightly exercise his authority in receiving persons into the society.

In the life-time of Mr. Wesley, the Superintendent (or, as he was then called, Assistant) acted on his own responsibility in excluding offending persons from the society, and was not subject to any other control than the paternal interference of Mr. Wesley; but in the year 1797 the Conference agreed to impose certain restrictions upon the Preachers, in the exercise of this important branch of the pastoral authority. Previously, the Preachers were at liberty to consult any Leaders, or others, as they might see fit, before they proceeded to an act of expulsion; but at that period it was settled that, for the future, the Preachers should not expel a person from society, until the offence with which he was charged had been proved to the satisfaction of the Leaders' Meeting. A careful examination of the transactions of the year 1797 is necessary for the purpose of showing, that it was not the intention of the Conference to divest the Preachers of the pastoral office itself, but merely to introduce such guards as would prevent them from abusing their authority. Extravagant claims were at that time set up. In the proposals made to the Conference by Mr. Kilham and his party, the following plan for expelling improper persons from the society was laid down :"The Preacher shall, if the majority (of the Leaders' Meeting) judge them unworthy of a place in the society, exclude them, by crossing their names out of the class-papers." This scheme, it is obvious, was subversive of the authority of the Preachers. Were the Leaders to determine by their vote whether a person should or should not remain a member of society, they would be the persons exercising the pastoral authority, and the Preacher only the executioner of their will. To such

a proposal the Conference could not possibly agree, any more than to the plan of admitting lay-delegates into its own body, without violating its allegiance to the great Head of the church, and, at the same time, betraying the rights and liberties of the people.

1. It would have been contrary to the allegiance which the Conference owed to Jesus Christ, had it taken away the pastoral authority from the Preachers, and given it to the Leaders, who are not Pastors. It being so important that this point should be fully understood, it may not be improper to make a more particular inquiry than has yet been instituted, respecting the teaching qualifications indispensably necessary to constitute a Christian Pastor. Allusion has already been made to the views of one whose name sheds a lustre on the page of our national history, and whose writings remain an enduring monument of his talent, industry, and piety; and it is preferred to give his statement of the teaching qualifications of a Pastor, rather than select a definition from any recent author. He, at least, cannot be suspected of having written with the sinister view of supporting any party scheme in the present day. In his Christian Directory, while considering the question, May a layman preach or expound the Scriptures? or what of this is proper to the Pastor's office?" Baxter first mentions several eminent laymen, who had rendered signal services to the cause of Christianity, (such as Casaubon, Grotius, and Erasmus,) for the purpose of showing that "there is some preaching, or teaching and expounding, which a layman

may use ;

and then observes: "But that which is proper to the Ministers, or Pastors, of the church is, (1.) To make a stated office of it, and to be separated, set apart, devoted, or consecrated and appropriated, to this sacred work; and not to do it occasionally only, or sometimes, or on the bye; but as their calling, and employment of their lives. (2.) To do it as called and commissioned Ministers of Christ, who have a nunciative and teaching

authority committed to them; and therefore are in a special manner to be heard, according to their special authority. (3.) To be the stated teachers of particular churches, as their Pastors and guides; (though they may sometimes permit a layman, when there is cause, to teach them, pro tempore.") These three are proper to the ministerial and Pastor's office."

If all these particulars must concur in the teachers who alone can claim the scriptural character of Pastors, and who, as such, have exclusive authority to govern the flock which they feed, then is it most obvious, that the Conference could not, without a great dereliction of its duty, divest the Preachers of the pastoral authority, and impart it to the Leaders' Meetings. So far from the Leaders answering this description of the Christian Pastor, they do not so much as profess to have a divine call to the work of the Christian ministry; nor do they, as Leaders, engage in public preaching at all. It was impossible, therefore, that the Conference should so far violate the standing order of the church of Christ, as to allow the pastoral authority to be exercised in the societies by those who, however valuable and important their services, are not themselves Pastors in the correct, scriptural sense of the term.

While the demands made by Mr. Kilham and his party could not be supported by the proof of the Leaders being Pastors, as no such proof existed; neither was it possible that they could be maintained on the alleged ground of a defect in the claims of the regular Preachers to the character of Pastors. Had any flaw in their title to the pastorship been discovered, it might have appeared plausible to argue, that, as the pastoral authority must necessarily lodge somewhere, the safer way would be to entrust it to the Leaders' Meetings. But all the characteristics of the Christian Pastor concur in the regular Preachers. They make a stated office of the ministry, and devote themselves to it as the sole employment of their lives; it being a standing law of the Conference,