the people, and the object be the promotion of their interests, where can the preacher get his rights, but from the people? A minister has no inherent right to govern; God and Christ have that right and no other. What the people give they can c.Ltroul, and what they can controul they can withdraw. It is all sophistry together. There are no rights but what you give (applause).”—| Lantern, p. 59.]—The practical application of this novel doctrine is not left to inference and conjecture, but is already matter of fact. It may be seen in the great principle of the Association, namely that of " stopping the supplies." A is an active and enterprising merchant. B C and D have befriended him with their wealth in various ways, and for many years, and have also intimated to him their intention to continue to do so. Encouraged by this patronage, A, with the most laudable designs, extends his connexions, until brought under very heavy pecuniary engagements. B C and D now suddenly recollect, that A has a pretty freehold and entailed property, bequeathed by his father, to be transmitted to his son; and, accordingly, go and tell him that unless the said estate is forthwith made over to them, they have agreed to "stop the supplies." A either yields, and is deprived of the "inheritance of his fathers;" or he resists, and is involved in commercial embarrassment and ruin. We should think the conduct of these gentlemen would not be deemed very honourable on 'Change, and are quite sure that it is the effect of the spirit of Ahab, who had sold himself to work wickedness, operating in persons under different circumstances. In the month of August last, the Conference, having long enjoyed the confidence and pecuniary support of the numerous Societies; and fairly calculating on a continuance of the same friendly co-operation, undertook to prosecute, in conjunction with the lay portion of its several committees, vast and expensive plans of benevolence, for the amelioration of the moral condition of man, both at home and abroad; and, in doing this, became bound for the payment of large and numerous sums of money during the course of the year. A few weeks after this, Dr. Warren and his friends in Manchester, Liverpool, and elsewhere, recollected the pastoral authority of the Conference over the Societies, and thought that, if this were but placed in their own hands, it would render them far more illustrious than they had ever been before. So they at once declare, that, unless this same authority is surrendered to them forthwith, they will "stop the supplies." Smith, of Stockport, swears there there are 40,000 persons, and the Lantern says about 80,000, who have entered into this conspiracy.

The Conference may now choose between embarrassment and bankruptcy, and the surrender of that discipline which it has received from the fathers of the Connexion in the form of a sacred trust, to be transmitted unimpaired to posterity. A few friends have ventured to say that the way in which the Conference has been treated, is not perfectly fair and honourable. But this, we are told, is merely the outcry of the priests at the loss of their pence. "The preachers have no rights but what the people give," and "what the people give they can controul, and what they can controul they can withdraw." And as the sovereign Association has "withdrawn" all these rights accordingly, it is in vain to say any thing on behalf of the preachers, for "it is all sophistry together;" since, where no rights are possessed, no wrongs can be endured. There are other exemplifications of this doctrine. A superintendent preacher in Liverpool, sans ceremonie, has been expelled from the chair. The same feat has been performed at Carlisle. An orator at the Liverpool meeting says, "then if you fix him (the superintendent) in the chair, as we did at Dudley, by not letting him select his stewards (loud laughter), or, as at Stourbridge, where they would not let him leave, till he behaved like a gentleman-(renewed laughter)." As to Mr. Barber, at Camelford, the Lantern states "the cry was raised, 'to your tents.' Off we went to the inn, after giving the priest notice on the spot, that our connexion with him ceased from that day. A committee was immediately appointed to arrange for working the circuit without him." The preachers, it is said, have no " rights" but what the people give, and as the "people" did not choose, in any of the above cases, to "give the preachers the benefit of any thing like a trial, fair or unfair, they were, of course, condemned and punished without one." The Rev. J. A. James, in his work on Christian Fellowship, makes the following observations:-"It is my decided conviction, that in many of our churches, the pastor is depressed far below his just level. He is considered merely in the light of a speaking brother. He has no official distinction or authority. flatter like a sycophant, he may beg like a servant, he may woo like a lover, but he is not permitted to enjoin like a ruler. His opinion is received with no deference, his person treated with no respect; and in the presence of some of his lay tyrants, if he say any thing at all, it must be somewhat similar to the ancient soothsayers; he is only permitted to peep and mutter from the dust. The tyranny of a minister has some shadow of excuse, in the circumstance of his being invested with an office, the duties

He may

of which are not defined with accuracy; but the tyranny of a church over their pastor is without apology, for they have no office, and therefore no power.'

If the Rev. gentleman ever read the Lantern, he will perhaps get fresh light, for we are there told, instead of having "no power," the church has all power, as the "preachers have no rights, but what the people give."

One effect of the present "anti-Wesleyan movement" has been, to give prominence to a class of men, who have, hitherto, not openly aspired to pre-eminence in Methodism. The chairman of the Liverpool Association is in the spirit trade." The chair made vacant, by the expulsion of a preacher in that town, was immediately filled by a person connected with the " spirit trade." Of the two deputies recently sent to Carlisle, one of them was "in the same line.” As to the Dudley "wholesale and retail wine and spirit merchant," it is said there are we know not how many-circuits under his "able management," and he publicly boasts of being lord paramount at home. These are conspicuous characters, among what are called "the people;" and the preachers have no rights but what the " people" give, and what the people" give they can controul, and whatever Methodism may be at present, a ministry created and controlled by the gin-sellers, will certainly prove a more intolerable nuisance than even the dram-shops themselves.

OTHER ENDS TO BE ATTAINED, BY AGITATION, BESIDE
WESLEYAN REFORM.

David Rowland, for instance, is evidently wishful to be revenged upon the author of his own expulsion. Twelve months ago, this disciple of the Doctor was full of warlike propensities; and was quite resolved, that either the preachers should bow down to him at once; or, a battle should be fought, in which they were sure to be defeated. So away he went to Manchester-formed an alliance with the Warrenites-mustered his Liverpool forces-and then, in a public meeting, called upon the enemy to surrender at discretion, as he wished for nothing more than peace upon his own terms. Resistance was offered, and the conflict began. "Men singularly fitted for great actions" do not always perform them; and our hero blundered, and was defeated. Not being able to shine as a warrior, he has now assumed the character of a martyr; aud as nothing creditable can be said about his doings, he has the more to say about his sufferings; hoping that tears may excite pity, where valour fails to attract admiration. Accordingly the country has been filled with dolorous accounts of the wrongs which this poor man has sustained, in not being suffered to have all his own way, and become the petty despot of the Liverpool North Circuit.

This was the burden of a part of his speech, at the Rochdale meeting. Many preachers, he observed, on hearing his statement previously to the Conference, had said that no preacher could have acted as the Rev. S. Jackson was reported to have done. Yet, after uttering these sentiments, not one of them had come forward to bring this same S. J. to justice. His inference from their statements is, that the preachers are all corrupt together. Other people, perhaps, would infer, that as one story is good until another be told, so these preachers, on hearing counter statements, might possibly have altered their views. But how came David to leave his case in the hands of the preachers? Why did he not boldly come forward and plead his own cause? Conference pledged itself to the Association, in the face of the country, to hear any complaint which might be made by any party, or by any individual. No complainant made his appearance.

The

Perhaps he will say the preachers were accomplices, and it was useless to seek justice at their hands. But then look at his own case. There were six honest men on the jury by which he was tried; and, therefore, he was convicted in spite of all the rest, who were a decided majority, and known to be his accomplices. Surely six honest men might have been found among four hundred preachers, especially as one

* See an acute pamphlet, called the "Wesleyan Crisis," by C. Welch.

of them was David's brother, and others had received the formal thanks of the Association. Had Jackson been arraigned as well as Rowland, and had his violations of law been equally flagrant, although his jury had been equally corrupt (and it could not be worse), his conviction must have followed with equal certainty. Yet David makes no appeal. How peculiarly hard is his case; his own accomplices might have saved him by lifting a hand, and they would not do it! No preacher, not even his own brother, would say a single word in his favour. Nay, he was afraid to appear before the Conference on his own behalf. All men who have heard both sides of his "case,” refuse to touch it. Still "revenge is sweet," and so he has recourse to agitation, which consists in going through the country, in search of an unjust judge," who will avenge him of his adversary," after hearing one side of the question. By bringing his talent for weeping, whining, wheedling, and wherreting, to bear on successive masses of depravity, he hopes to effect something in due time.

2.-" Men will be true to their own private ends." The Advocate is in want of money. He, therefore, recommends agitation, and points out the method of turning it to good account. A gentleman connected with "Morison's Pills," has recently died; and, either through sympathy for him, or some other cause, this journal has become defunct. It has, however, been revived again, in the hope of obtaining assistance from the friends of Methodist reform. True to his principle of sticking to that which is most profitable, the wonder-working "pills" are now dropped, and agitation made the subject of puffing extraordinary. October 19, he says "No, it is not in Quarterly Meetings, but in public meetings, that the battle of the people against the Conference can be successfully fought." He also thinks, that in public meetings his own "battles,” as well as the battles of the people, can be successfully fought, and accordingly adds—“ We recommend the institution of public meetings, for the purpose of passing resolutions, and taking other appropriate measures for raising contributions to the Christian Advocate publishing fund." These are rather heavy tidings to the persons who have been converted into reformers by the doctrine of "stopping the supplies;" for, if the deficiencies of the law-suit-the debts of the Association-the salaries and travelling expenses of the hired agitators, are to be paid; if, beside all this, a thousand pounds is to be raised, in order to enable this son of a Methodist Preacher to blackguard his father's brethren one year longer, then, the "supplies," instead of stopped, must flow more copiously than before.

3.-There is another end to be attained by agitation; but whether proposed in jest or in earnest, we are really not able to say. Methodism is to be removed, in order to enable O'Connell, with his tail of popish priests, infidels, and political dissenters, to pull down the national church. The Advocate says "If we have given great prominence to Wesleyan Methodist questions, it has been, because, among other reasons, we considered Methodism, as it is, as the grand obstacle to the triumph of religious liberty in this country; and we now tell the dissenters, that the separation of church and state will never take place till the Wesleyan Conference be revolutionized." merely reformed, but "revolutionized." All this, not that we, as a people, may be rendered more holy, happy, and useful, but that the English church may become the prey of her enemies. The members of the "Grand Central" really aspire to the honour of being pioneers to the destroyers of the Established Church.

Not

Is it

Does it never strike them that these imaginings may possibly be more sublime than substantial? They may think themselves "singularly fitted for great actions;" but does it follow, that the Devil is of the same opinion? Is it likely that he will ever employ them in things so evidently above their capacity, as great revolutions? not probable, that they will be more suitably employed in duping a few simple-hearted people, in disturbing the peace of Societies, by heading religious mobs, until the law has had time to take its course, and in raising money for needy patriots, whose highest merit consists in contracting debts which they are unable to pay?

THE "GREAT ACTIONS" OF "MEN SINGULARLY FITTED" FOR THEM, AT WHITEHAVEN AND ITS VICINITY.

The Champions for Wesleyan reform in this borough, "under the new act," have already rendered themselves conspicuous for their valor

ous deeds in opposing the regularly appointed ambassadors of the cross; and, we are sorry to find, that they continue to glory in their shame.— When men so far forget their oft-repeated profession of godliness; and deny so flagrantly, by their works, that gospel which some of them have professed to minister, so as to become liable to the broad lash of the law, there can be but one opinion entertained, by judicious men, as to their piety as well as their sanity.

We have heard of a letter addressed, by one of the ring-leaders of this gang of reforming desperados, to a gentleman residing in Liverpool, who is, we understand, a trustee for two chapels in that vicinity, requesting his co-operation. In order to expose the spirit and objects, we give the sentiment contained in it. After enumerating and mentioning the names of those official persons who had been expelled or resigned, he requests permission to add his name to the number of those persons who are determined to oppose the preachers, agitate the Society, and take forcible possession of the chapels. The following suitable and spirited reply which was given by him, is addressed to one of the most influential friends of Wesleyan Methodism in the circuit.

"I have heard with much regret of the proceedings at Whitehaven, by certain persons connected with the Manchester Association, a part of whom are trustees; and, as I consider their manner of acting so contrary to propriety and common decency, I am obliged to confess I cannot approve of their proceedings; and, in my capacity as trustee for Whitehaven and Egremont chapels, I cannot go with them in their attempts to take the above chapel by force, contrary to the Trust Deeds; but feel it my duty to support the principle as set forth and recognised by the Trust Deeds, viz.-that we have not the option or power to do any thing contrary, it being expressly stated in them, that Conference is the only legalized body who have power to legislate and appoint the proper persons to preach in the above chapels, or whomsoever the superintendent for the time being may appoint. These being my views, I will thank you (if needful), to state the same at your trustee meeting; as it is my determination to act in conjunction with yourself, in this serious and Christian cause.'

We have also been very opportunely favoured with the following facts, by a Whitehaven correspondent, relative to the proceedings of the Association there.

"Whitehaven, Oct. 22, 1835.

"We are glad indeed to read the account of Methodism in Liverpool. I see no difference here whatsoever. The Association have got the loan of Birley's warehouse, in Duke-street, near the Independent meeting-house, which they fitted up for worship; but, by the bye, partly with a stolen pulpit. A Mr. Sherwen went with two of his men, last Friday morning, before breakfast, and took the reading-desk away, which was kept above the door in our chapel. This new room was opened on Sunday, when J. Sherwen preached in the morning, as a matter of course, from "where two or three are gathered together in my name, ," &c. Basebrown preached at night: they began to sing about a quarter of an hour before we began at the chapel, in order to catch some of the congregation as they passed by. With regard to Egremont,* the chapel was kept closed till Mr. Gordon, with some others, arrived from Whitehaven with a full determination to be in the chapel, "by hook or by crook." As one of them was a joiner, he commenced an attack upon the window-shutter, and broke it to pieces. He then broke a square of glass out by the frame; and another of the party, more singularly fitted" for this

* Our readers must be apprised, that this is the second attempt these men have made to enter this chapel, by force. On a previous Sunday, they engaged for this purpose the services of "a man most "singularly fitted for a great action," a drunken blacksmith, who, with the requisite tools, had been brought to force open the chapel doors; but, on hearing the well-known voice of his principal employer, this son of Vulcan became a little more sober; and prudently retired, without gratifying the wishes of his Sabbath-day employers by admitting them into the chapel.

part of the "great actions" than the rest, being the ninth part of a man, jumped up, got through the window, forced the doors open, and invited a congregation. Richard Gordon, coppersmith, was addressing them; and in the mean time, Mr. Watmough arrived. As he had to administer the sacrament, he went up to the pulpit and told R. G. that the pulpit was his, and wished him to give over. R. G. said he was a trustee; proceeded to give out a hymn; but no one could sing: so he concluded by prayer. The skeleton of his address, which was fortunately left behind in his haste to escape, was1st, our grievances are universal!!-2d, we have no private pique against Mr. Watmough!!!-3d, in our expulsion, he has violated three laws!!! On Monday night, at our chapel here, they would not let the leaders meet, who were under the necessity of repairing to Mr. Watmough's house to transact their business. D. Douglas was outrageous; J. Sherwen behaved like a gentleman; Basebrown exemplified his native character."

TO THE EDITOR OF THE ILLUMINATOR.

SIR-Some years ago there was a division in the Methodist Society in Manchester, and one of the leaders became an active agent in the division. Soon after the separation was accomplished, he found that he could not have every thing his own way, because they all wanted to be masters. His head was sick, and his heart was faint; and sometime afterwards he requested permission to return to the Old Connexion. He was received, but he never lifted up his head again among his brethren with confidence. God had forgiven him, but he would never forgive himself. To a friend he said, "Oh sir, I was instrumental in taking away two or three hundred souls, and I could not keep them together, they were, therefore, turned adrift, and many of them got into the world; and when I think on these souls my heart is almost fit to break, and I shall never forgive myself!"

When he was taken ill, one of the Manchester Preachers visited him; the blood of souls was still in his skirts, and he sunk deeper and deeper into despondency. The last time the preacher saw him, he was apparently just entering the eternal world, and under a cloud of dark despair. His family were all standing around his bed; tears ran down their cheeks, and they were deeply affected at the thought of their father dying in such a state of mind. The Preacher conversed with him, and prayed for him, but the heavens were as brass, and it seemed as if God had shut up his bowels of tender mercy against him. In that awful state he continued till near midnight, when one glimmering ray of light darted into his mind. The comfort increased, and the next day he passed into eternity.

NOTICES TO CORRESPONDENTS.

Communications have been received from "Urbane,"-" Delta,"—" Gulielmus,"—" A Whitehaven Methodist," ,"-"A Trustee of two chapels in the Whitehaven Circuit,"-"S."-"A Lover of Methodism," and also from Prescot. Our London correspondent has our best thanks: his communications are always desirable. We request a continuation.

We trust that the sacramental service, belonging to a certain chapel, not ten miles from Liverpool, which is at present unjustly retained by a person who has no right to it, will be immediately restored to the proper authorities; or we must, in our capacity of Illuminators, throw light on the affair. We spare the parties for the present-hoping "verbum sat sapienti."

Nos. I to 20 of the Illuminator may be obtained from Mr. Mason, through any respectable bookseller.

Printed and Published by R. DICKINSON, 67, Pool-lane, Liverpool, to whom all communications (post paid) to the editor, are to be addressed; Sold also by J. MASON, 14, City-road, J. HUTTON, 16, City road, and WHITTAKER and Co., Ave Maria-lane, London; Love and BARTON, Manchester; SPINK and CULLINGWORTH, Leeds; DEARDEN, Nottingham; ATKINSON, Bradford; SAXTON and CHALONER, Sheffield; the CHRONICLE OFFICE, Chester; PEART, Birmingham; OGLE, Bolton; WILSON, Whitehaven; JEFFERSON, Carlisle; DICKINSON, Workington; and may be obtained, by means of the Methodist Preachers, or respectable Booksellers, in any part of Great Britain and Ireland.