second power was created to check the downward course of the delinquent party. Individuals, or the collective Societies belonging to these places, might, it is true, appeal to Chancery against the violation of their covenants, on the part of Trustees; but this is a remedy to which few could be expected to have recourse, as it is much easier quietly to retire to some orthodox church, and there enjoy the benefits of an evangelical ministry, than to carry on a precarious and protracted law-suit in a court of equity. Besides, the usual course of corruption is gradual. No thoroughly orthodox congregation has ever had its ears asasiled, and its faith and piety outraged, by an instantaneous and dirert proclamation of Socinianism. The decomposition of the creed and piety of their fathers, and the petrifaction of the forms and symbols of the church, after the life of truth, piety, and love, had taken its departure, has uniformly been through the process of Arianism, and of so refined a nature as not at first to be very obvious. Where is the certainty that this will not be the case in the Wesleyan Connexion ?-In the simple, but important circumstance, that the power of Trusrees is not absolute. They cannot appoint their own Ministers, and consequently have not the power to alter or amend the doctrinal standard of Mr. Wesley. The usual mode of corrupting the truth is, for degenerate churches to elect a pretended Minister of Jesus Christ to enunciate and propound their notions. Unhappily, great facilities exist for this. Men of degenerate piety, fallen character, desperate fortune, but competent education and talent, may be found, as the pastors of any flock and the advocates of the most infamous cause. The offals of Methodism would easily supply demands of this description. The wild offshoots of the Connexion which are obliged to be cut away periodically from the tree, by the knife of discipline, would grow most luxuriously in the hot-bed of heterodoxy.

Although it would be going too far to affirm, that it is utterly impossible that antiscriptural and destructive doctrines can be introduced into the pulpits, and palmed on the congregations and Societies of the Wesleyan Connexion, yet they have certainly better security against such a moral plague-spot than any other community. This security exists in the two parties-the Trustees and the Conference-being independent of each other, and yet each possessing and exercising their authority on the basis of law. If they were voluntary bodies, distinct and independent in their constitntion and functions, it might, and probably would, soon happen that the one would succumb, and finally be lost in the other; so that the most powerful body would become dominant, and then exercise an absolute authority, reaching to all the interests, doctrinal and otherwise, of the entire Connexion. This cannot now be the case. The two bodies are distinct in law. They have separate duties and functions, and yet relating to the same subject. This balance of power is the best security both of liberty and purity.

By this unique provision, the Wesleyan doctrines are established as extensively as the Connexion. Assuming that they are true, this is a great advantage. Stability in any community pre-supposes a settled creed; and a ministry to be extensively useful in the spread of the gospel and the conversion of men to God, must have its primary and first principles resting on a well-understood and common basis. This sentiment will be considered as narrow, and as interfering with freedom of thought and the exercise of original genius. This is not our desire or intention. There is a point in every man's public life, in which he is called honestly to exercise an independent judgment, and make his election accordingly. This is, especially, when he stands on the threshhold of the ministry, and before he has entered it. Let him then be as independent as he pleases; use his utmost diligence to gain a large and extended view of the truth; compare the clashing creeds of different parties; submit to a strict and impartial scrutiny the varying forms of ecclesiastical government and discipline; weigh the doctrines proposed to him in the nicest balances of reason, and apply the hair-splitting subtilty of metaphysics in his examination; but, especially, let him, by study of the word of God, and prayer, embrace from his heart, those views of truth which accord with the sacred oracles. This is the period for independent thought and choice. Then the mind being honestly and fully made up, as to first principles, a creed should be embraced; and except the reasons for a change are paramount, it ought to be adhered to faithfully and constantly. The energies and resources of the soul are required in the sacred ministry, for other purposes than constantly expatiating in a world of ideal truths, or nicely balancing betwixt the claims of one creed and another. In this most arduous and responsible calling, the Minister has to bear a specific message; to propound, elucidate, and set forth, in plain, pointed, and nervous style, the grand and saving truths of the gospel; to bring to this task a fixed, settled, and unwavering persuasion of their truth and importance; to exhibit, in lucid, but at the same time, warm and persuasive language, the mode and the blessings of salvation; to pour forth on his listening auditory streams of affectionate and awaken

ing exhortation; and moreover, he has to "take care of the flock committed to his care," by a kind and pastoral attention, as well as to "take heed to his doctrine." As to genius and originality, if a Minister takes, as so many centres of truth, the doctrinal views of Mr. Wesley, he will find ample scope for the excursions of even a poetic imagination, and the most enlarged acquisitions of knowledge, in the field of illustration. One of the most favourable circumstances connected with Methodism is this firm and uniform establishment of her doctrines. If the platform of our operations be considered, in this empire and the foreign Missionary stations, and it is recollected that through this wide circumference the same scriptural and holy doctrine is being uniformly taught, like seed sown into the earth, it will be seen that great fruit must follow. It is impossible that the fall of man-the Divinity and atonement of Christ-the free justification of a sinner by grace, through faith-the conversion, regeneration, and sanctification of the soul-together with all the privileges belonging to these primary blessings, should be taught on so large a scale without deep and extensive moral effects being produced.

But, besides the legal establishment of the Wesleyan theology, co-extensive with the system itself, the same authority has provided an executive, to carry the design into effect. It is clear that articles of the purest doctrine may slumber in ineff ctive majesty within the precincts of a Christian church, just as enactments of lew will be a mere dead letter without a living magistracy to carry them into effect. In the most cheerless and dreary period of the Establishment of this country, her articles, homilies, and liturgy, existed in their pristine purity and truth. The cause of the decay of religion was, consequently, the want of a living spiritual ministry to proclaim these truths, and in the spirit of the gospel to press them on the consciences and hearts of the people. The same catastrophe may befal any other church, and has, in fact, happened to nearly all. To guard against it the Wesleyan Conference was established on a legal instrument, to perpetuate for ever the preaching of the theology taught by the founder of the Connexion. None can be admitted into this body, but such as subscribe to these doctrines. If this provision, however, should be evaded, and the Conference became corrupt, in this respect, their power is instantly confronted by another independent of themselves, who have legal means effectually to prevent the mischief by closing all the chapels against their appointment. Much has been said respecting the legislative power of the Conference, with a view to render it odious to the people; whereas, in point of fact, it is much more an administrative body. We instance in respect to doctrine. The Conference enjoys no functions in regard to this vital and important subject, except executive. It possesses the right to examine candidates for the ministry, to admit members into its own body, and appoint them their Circuits; but in each case, the doctrinal standard left by their founder is made, not by their choice, but by his own legalized act, the condition. There is, consequently, no room for legislation here; and the same is the case with every thing vital and important in the Connexion.

The discipline exercised continuously over the Preachers is of the same nature. This discipline was attempted to be set aside, and a new mode introduced, by the Chancery suits prosecuted by Dr. Warren and his party; but their non-suit leaves the question as it originally existed, and establishes this discipline as a part of the legalized economy of the Connexion. Such a supervision of the ministerial functions as shall insure a faithful administration of the pure doctrines of the word of God, must be of the first consequence to a Christian community; because those doctrines are both the instrument of enlargement, in the conversion of wicked men, and the model on which the piety and character of the people will be framed. It is this consideration which makes it of paramount importance that the Conference should maintain its integrity. Our belief is, that Mr. Wesley would not have thought it of consequence enough to establish that body at all, had his object merely been to give it controul over chapel property; but his great design went to place the chapels in a state of security for the sake of perpetuating those blessed truths which had cost him much diligent study to acquire, and which he had seen produce the most glorious results in their propagation among mankind. As this was the great reason for the existence of this body, so it forms the principal one for its continuance. There may be other minor, and very important reasons for this union of Ministers, but they all fall very short of the first. Let the Conference stand on the principle of its original institution, and although many personal cases of apostacy and unfaithfulmay arise, yet hedged in and fenced round by the provisions of their own constitution, as well as the powers and rights of the Trustees, and by the Plan of Pacification, it it will be next to impossible for the doctrines of the body to be corrupted.

These doctrines being left to us, by the blessing of God, the means of renovation in

cases of decay and of prosperity, ad infinitum, lie before us. Many storms and defections have arisen, at different times, to desolate and injure various parts of the Connexion, as well as the one now passing over us. But our doctrines and discipline remaining unimpaired in the midst of the destruction, the mischief has been repaired. The same is the case at present; and if any spirits droop by being brought into collision with evils which they lament and deplore, they may take the comfort of knowing, that all the great and essential principles of Methodism remain. Hitherto, the parties to whom the magnificent and awful trust has been reposed, have been faithful, and nothing has been yielded to the unreasonable, and if successful, fatal, clamour of the times. The friends of the old and well-tried system of Methodism may take heart at this consideration. That which seems most desirable now, is, that in all the places where commotion and division have existed, the Preachers, officers, and people should cordially unite to carry out the truths they hold in common, and by every prudent and practicable means, endeavour to make them tell on the surrounding population. But even in this, caution and prudence should be observed. In emergencies, men are apt to have recourse to expedients of artificial excitement, to produce a temporary effect and repair the damage occasioned by division. This often causes future, and it may be, even greater evils. Loose and sandy material, brought together in haste, for the purpose of re-building the house of God, rent and damaged by the storm, cannot stand; and if the experiment is attempted, it will most infallibly prove fatal to the future peace and safety of the Societies. Our advice is to trust to the goodness of God and the certain effects of His truth, and instead of being in impatient haste to fill up the vacant places of those who have left us, to consolidate as well as enlarge. It is, we know, extremely distressing, and requires, in both Ministers and people, the highest forms of both faith and courage, calmly to pass through a season of calamity of this description. But when all outward prosperity retires from our view, that is the time to repose on our principles, and seek the special aid of God. The "supplies may be stopped" the church rent-the people and congregations depart—and a few faithful people only remain, who have sense and piety enough to refuse to bow the knee to the idols of the day; but all that which is of most value continues: the truth is unimpaired, and still reposes in the safe custody of those who, in evil and good report, by the grace of God, have hitherto refused to yield it to the invading enemy. Had the Connexion lost the truth, or by a state of impiety forfeited the key by which its treasures are unlocked, then there would be room for despondency; but as we believe neither of these evils have occurred, it only remains for the Preachers more plainly, broadly, pointedly, experimentally, and in the spirit of prayer, love, and compassion, to exhibit the whole salvation of God, as we have been taught by our great founder; and as certainly as the laws of nature repair the blights and damages of winter, by the smiling joys of returning spring, so the Spirit of God will bless the faithful enunciations of His own gospel to the restoration of "the waste places of our Zion." With the faithful word, there must be a faithful, united, holy, and praying people. Moral evils amongst Societies may prevent the success of the gospel, as well as the same evil amongst Preachers. It is readily allowed, on all hands, that even the truth, in the hands of unconverted and immoral men, is not blessed, except in rare cases, to the conversion of wicked men and the enlargement of the church of God. The same is the case with regard to a corrupt, secular, disorganized, Antinomian, and factious church. How can God pour out His Spirit, give power and efficacy to His word, or manifest His presence and grace amongst such a people? If the remaining members of the troubled Societies can be united in closer affection, abandon the region of strife, cultivate a spirit of deep experimental piety, breathe the love and goodwill of the gospel to all men, exercise themselves in the habit and acts of fervent prayer, cultivate sobriety and steadiness in their countenance and attendance on the ordinances of religion, and in their families and the world bear their meek and Christian, but faithful testimony to the truth, we shall soon have the delight to behold "the wilderness bloom as the garden of the Lord."

THE NEW CONNEXION AND THE ASSOCIATION IN LONDON.

The metropolitan Association have lately held a second public meeting, in which some serious, but groundless charges were alleged against the Wesleyan Conference. It was with feelings of unutterable disgust that we read of these reviling Associationists having "kindly lent to them for the occasion," the chapel recently erected by the New Connexion; one of whose Travelling Preachers concluded the unchristian proceedings

of the assembly with prayer and supplication. Though such a manifestation of enmity to the old Connexion and of benignity to its slanderers awakened our indignation, yet it did not in the least surprise us. We are too well acquainted with the tactics of Mr. Kilham's disciples to have thought, even for a single moment, that some strange thing had happened unto us. We are deeply convinced that the loan of the new chapel to Mr. Eckett and Co. was intended to increase the New Connexion in Londonjust as it has been augmented in many English towns and villages-by gaining a number of proselytes.

The metropolis is said to contain a million and a-half of souls, most of whom, there is reason to fear, are far from God and are seeking death in the error of their ways. Yet the New Connexion cannot form a cause of any respectable magnitude, in the midst of this dense population, by the fair, honourable, and Christian method of preaching the gospel of our Lord and Saviour. The long trial which the New system has had in London belies all the declarations which have been copiously poured forth of its particular adaptation to spread Christianity among "the people that sit in darkness and in the region of the shadow of death." Some persons will strive to resist the force of this conclusion by saying, that it has wanted suitable agents, and has had to struggle with great difficulties. Such an attempt, however, is a vain thing. We ask these individuals—Why has not the system created the requisite agents? And why has it not conquered the circumstances opposed to its success ?-Its powerless spirit, is the only answer which will satisfactorily meet the case. Unless a form of doctrine and discipline contains a powerfulness to create agents when they are needed, and to triumph over obstacles when they present themselves to view, it is not adapted to diffuse scriptural holiness through the land. The order of things which is established in the New community is destitute of this efficiency; and the fact is most strikingly proved by the melancholy history to which we invite the attention of our readers.

The New Connexion was formed in 1797; but it did not extend to London until the year 1800. It then appeared as a circuit on the Minutes, with thirty-three members. As the Conference of 1799 had not appointed a Preacher to labour there, it is most likely that the above members were seceders from some religious body. Such was the commencement of New Connexion Methodism in London. Now, let us mark its progress. Preachers were regularly sent by the Conference; and they, no doubt, did their best to multiply the thirty-three into as many hundreds and thousands. And what was the result?-In the Minutes of 1810, after the zealous labours of nine years, there was an increase reported. But to what amount ? A thousand?-No. A hundred ?— No. A score ?-No. A dozen ?-No. A half-a-dozen ?—No. It was a unit; for the thitrty-three had advanced to thirty-four! The Minutes, however, of 1811, announce a most serious decrease. Not only was the one lost, but oh! sad to tell, the thirtythree were not to be found!! All, all were missing! We believe, that, after they had forsaken the New ship, they went on board another vessel, named the Independent. As a certain writer is evidently partial to looking at things as they have occurred in the Methodist world, for the space of ten years, we most respectfully invite his attention to the instructive history of the New Connexion in London, from 1800 to 1811!

For some years after this period, the Body had no "interest" in London; and this was a source of great discontentment. A Methodist Connexion without a Society in the chief city of Great Britain, seemed like a body without a head. Still, no call was heard to go up and possess the land. It is true that immense masses of people were in the broad way that leadeth to destruction, and they required men of faith and zeal to seek and save them. Moreover, the British government was willing to protect any Ministers who would enter on occupations so laudable and important. Nevertheless, these circumstances did not constitute "a call," in the estimation of the New Connexion. A call, with them, is a rent in some Christian community; especially if the expelled party, no matter what is their character, send for a Preacher to a snug junto of aristocrats, styled the Annual Committee. Such a call, after long patience, was heard in London, in 1819. It, therefore, re-appears as a circuit, after a painful ab

sence of eight years, on the Minutes, as containing five chapels, six Societies, twentytwo Local Preachers, and one hundred and eighty-six members! This was considered a most excellent "opening." We are aware that some of our readers may inquireWho built these five chapels-formed these six Societies—and judged these twentytwo lay-men qualified to teach sinners the way to heaven? To such a question we are merely able to give a negative reply: not the New Connexion. This religious Body went to reap that whereon they bestowed no labour; other men laboured, and they entered into their labours. It is one of the distinguishing glories of the New Methodists to gather harvests without the previous trouble and cost of breaking up the fallow ground, and casting in the seed! If some persons were to call it a dishonest procedure, they would, of course, be branded as narrow-minded, and illiberal! So much for the spirit of the age!

It will readily be conceded that the New Connexion entered upon the wide field of the mother city under much more auspicious circumstances in 1819 than they did in 1800. They found many Preachers, chapels, and Societies ready to receive and assist them; and, therefore, great things were justly expected to be accomplished, in the conviction and conversion of transgressors: the five chapels were to be increased, in size and number; and the six Societies were to be strengthened and multiplied. Well, and what has been effected?-NOTHING!! Notwithstanding all their efforts to swell their numbers, they have not made the least progress. Two Preachers have frequently been stationed there, yet the vessel has been "water-logged,” and, consequently, unable to make way. They opened a respectable chapel about eight years ago, but they shortly afterwards lost it! The Minutes of 1835 assert the London circuit to consist of four Societies, ten Local Preachers, and one hundred and eighty-nine members! Now, if we compare this account with the one published by the Conference in 1819, we shall find an increase of three members, and a decease of two Societies, and of twelve Local Preachers!! Such is the glorious prosperity of the lay-delegation plan in our principal city during the last sixteen years.

Having demonstrated that the New Connexion, after a trial of twenty-seven years, cannot succeed in turning London sinners from darkness to light, and from the power of Satan to God, we shall reiterate our belief that they are endeavouring to draw members from other communities into their own. As they are unable to evangelize, they will do their utmost to proselyte.* They are looking with most pleasing anticipations to the London Association for the augmentation of their poor Societies and congregations. Their new chapel was "kindly lent," to give the Eckettites an opportunity to commit offences, for which they knew those wholesale slanderers must be excluded the Wesleyan connexion. And when this deserved excommunication shall have been pronounced, what then? These unconverting, but proselyting Methodists will sympathize with them, as persons who have been most unjustly and tyranically treated, and will invite them into their community, as a peaceful asylum from oppression and persecution!! So much for the dishonourable cunning of the New Connexion, and the pitiable simplicity of the London Association.

Let Wesleyan Methodists ponder in their hearts the interesting and admonitɔry facts to which we have solicited their notice; let them abhor with their whole souls the proselyting spirit that we have illuminated; let them see the deceitfulness of those high pretensions which are made of the superior excellence of the New Connexion system of church government; let them love Wesleyan Methodism, which seeks in order to save the lost, with an increasing affection; and let them pray and labour, that the two grand sciences of Methodist theology and polity, may be preserved in their purity, and be faithfully transmitted from age to age, until the angel of the Lord shall swear by Him that liveth for ever and ever, that there shall be time no longer.

*The New Connexion has been proselyting during the last few years, among various religious bodies. Though their greatest success is among the Wesleyans, yet they have increased the number of their Societies out of the Cookites, the Revivalist Methodists, the Primitive Methodists, and the Independent Methodists! We shall leave these facts to speak for themselves.