sionary from your Society, to form our advanced posts for all the East, as well as a protective force for our Polynesian missions."

Now space fails, not materials. Of missions in general it may be said, "The world is all before us." Of Colonial Missions this is especially true. It is affecting to see the fields ripe, and the harvest perishing for want of labourers-to hear the cry repeated in vain from every quarter, "Come over, and help us.'

A. WELLS.

WESLEYAN METHODISM. HAVING, in our last Number, completed our review of matters appertaining to the Baptist body, we now proceed with Wesleyan Methodism; and here the great point of inquiry is, the extent to which the work of God is visibly advancing in the several branches of that community. With respect, then, to the Parent Society, the primary object of attention, the matter stands thus:-The total number of members in Great Britain this year is, 341,468, and the increase, as compared with last year, 690; the number for Ireland is 27,546, being a decrease of 380; on foreign stations there are 100,050;-total under the British and Irish Conferences, 469,064. In Great Britain there

Total number of Preachers . 1,744 This total, however, gives but a limited idea of the machinery of this great body, as may be seen from the following facts, collected from a brilliant and powerful article in a recent Number of the Eclectic Review, "Methodism as it is"-The Wesleyan Conference, territorially, covers every parish in England with 1,688 ministers under its orders, 15,000 local preachers, and 30,000 leaders, stewards, and trustees, with 468,313 members of society acknowledging its sway, and perhaps 2,000,000 hearers affording their countenance. The immense amount of their chapel and other real property has been estimated at more than £3,000,000 sterling; while the annual revenue of the body, from every source, is probably not much less than £1,000,000. The income of their Missionary Society for the year 1845-6 was more than £112,000; in 1840, by a mighty effort, £171,687 of chapel debts, were extinguished, and the centenary fund fell little short of £250,000. The

product of the weekly pence and quarterly shillings (these are minima) contributed in the classes

of the yearly and July collections,-suffices for the maintenance (in far greater average comfort than any other body of Christian ministers) of more than 1500 ministers, with their wives and families; for perhaps no married minister receives less than an equivalent of £75 per annum, and perhaps none more than £350. The Theological Institutions at Richmond and Didsbury contain seventy-four students; the Kingswood and Woodhouse Grove Schools provide for the education of 200 pupils; proprietary schools have been established at Sheffield and Taunton; the last return shows that their Sunday-schools are attended by 500,000 scholars ; and of the 700 day-schools which it was determined to form at the close of 1843, more than one-half have already been called into existence.

This compend, as compared with the Minutes, is not altogether accurate on some points; but it is sufficiently so for our present purpose.

Let us now pause and reflect. Here is a community of great numbers, vast means, singular compactness, proverbial zeal, and with the experience which a century of hard labour in the work of evangelizing mankind has impartedan instrument of stupendous moral power, in constant operation. The practical question, then, is, What is the ascertained effect of this mighty instrument during the last twelve months? The answer is, The introduction of 690 members. And from documents before us, it seems in the highest degree probable that, but for the extraordinary labours of Mr. Caughey, there would have been an absolute decrease.

Such is the fact. How is it, then, that, with a machinery so skilfully constructed, and so powerfully worked, the results have been so insignificant ? This is the great question that now presses on the Conference, and on all who are interested in the cause of God in that community. The Resolutions and Address of the Conference, however, throw very little light upon this momentous question; but some of our Wesleyan correspondents have vigorously betaken themselves to its explanation. The following letter, written in an admirable spirit, discreet and friendly, yet honest and fearless, will be read with interest:

SIR, It is matter of surprise, as well as of deep regret, that, considering the immense amount of instrumentality employed, 1,000 regular ministers and preachers on trial, 171 supernumerary preachers, a host of local preachers, leaders, Sunday-school teachers, and in 431 circuits in Great Britain, the fruit of the past year should be only 690 members increase on the whole; but this surprise and regret are vastly increased by the knowledge of the fact that, in very many of these circuits, there has been considerable decrease in the numbers, and it behoves the preachers, as well as the people,

to endeavour to ascertain the cause, and seek the remedy. The main cause of our want of numerical increase is very properly suggested by the "Annual Address of the Conference," that there are, "in some of our societies, indications of a declining and powerless state," and that "unfaithfulness and indifference have contributed to this result." These observations, in the address, we regard as intended to apply to the state of the people; but we would ask, is there not a cause for much of this in the preachers themselves, as well as amongst what are called "the leading members" of our societies?

As to our preachers, it is matter of thankfulness that the same doctrines, the preaching of which have been formerly so greatly owned and blessed by God, are retained by the body of the preachers in all their purity; but we have sometimes apprehended danger lest, though the truth be held, it should not be proclaimed and enforced with as much constancy and energy as heretofore. We have feared lest the prevailing taste of the age for intellectual preaching, should present a temptation even to our preachers to depart from the simplicity of the gospel, for the sake of those who have "itching ears" amongst our congregations. We have also feared that a desire for what is termed "respectability" may also have a prejudicial effect. That our preachers should have suitable literary qualifications for their work, must appear desirable to all; but those several appellations and distinctions, for which we have sometimes seen a little struggling, are not necessary acquisitions, and the feeling after them may, we fear, in some instances, tend to engender pride and self-esteem. A desire for "respectability" has also, in many instances, led to the erection of splendid and costly chapels, organs, &c., contrary to Mr. Wesley's injunction, "that the chapels should be as plain as possible," and which has "rendered rich men necessary to us," an evil which Mr. Wesley also deprecated. "The Address" of the Conference says, "Perhaps our churches were never, on the whole, so wealthy as at present." If by this be intended that there never were so many rich men in the Methodist societies, I would beg to refer the writer to what our venerable founder has said of the corruptions, which followed the pouring in of a flood of wealth into the church, in the days of Constantine; and again, in his sermon "on the wisdom of God's counsels," speaking of the hindrances to the work of God, "Of all the temptations none has so struck at the whole work of God as the deceitfulness of riches. I have not known threescore rich persons, perhaps not half that number, during threescore years, who, as far as I can judge, were not less holy than they would have been had they been poor;" and yet I have heard it said that the addition of one wealthy member is hailed by some with more delight than would be the conversion of ten poor persons. I trust that this feeling is not very extensive; but certainly our peculiar pecuniary circumstances present a great temptation to make "fine gold our confidence." Then, in order to retain rich and "respectable" men, they are frequently placed in offices to the exclusion of men of less wealth, but of more piety; and in some instances, we fear, this desire for the employment of such men has extended to the very important office of class-leaders. The late Rev. James Wood, in his "Address to Class-leaders," truly

observes, "Next in point of importance to faithful, laborious preachers, are lively, active, judicious class-leaders. It is matter of importance that caution should be used in putting men into this office, and that they ought to be men of sterling piety, &c. It will be utterly impossible for them to fill their places properly without the love of God in their hearts, as a sacred fire, inflaming them with holy zeal for his glory and the salvation of souls"-" but if their experience be defective, how can they be expected to set before their brethren the deep things of God, or excite them to go on to perfect holiness?" He then asks, "Are all our leaders such as are above described? Have they now fellowship with the Father and the Son, Jesus Christ? Are they all pressing towards the mark of entire holiness? It is greatly to be feared that some leaders are suffered to remain in office who have left their first love, and zeal for God, and regard for souls." "Such should be faithfully admonished; and if they do not repent and do their first works, they should be removed, and others put in their room. No personal respect ought to outweigh with us the interests of the Redeemer's kingdom; nor should our attachment to men make us unfaithful to God."

Now we very much fear that persons have, of late years, been placed in this responsible office, who are without suitable "spiritual gifts,"—who have not themselves entered in at the "strait gate" who have known little or nothing of deep conviction for sin, and repentance on account of it-" half awakened" persons, who have never, in fact, been truly converted, nor experienced the "blessedness of the man whose transgressions are forgiven, and whose sins are covered." Perhaps there never was a period, in the history of Methodism, when so large a number of unconverted, unpardoned, unsanctified men were nominally in church fellowship with us, as at the present; and I attribute this mainly to

OUR HAVING SO MANY UNCONVERTED MEN IN

OFFICE. These men may be useful in managing the accounts and pecuniary matters of the connexion; but, in spiritual things, they are dead weights, and in many instances direct hindrances to the work of God.

Pride, amongst preachers and people, appears to me to be a sin to which we are very prone at present. This hinders the faith of both; for "how can ye believe which receive honour one of another;" and yet how much of fulsome adu. lation and flattery of the preachers have we heard in official meetings from the more wealthy and "respectable friends," as they are called. Preachers should, no doubt, be "esteemed highly in love for their work's sake;" and if they have been made the instruments of spiritual good in a circuit, men of piety will be disposed to "glorify God in them" but the thanks fre quently voted to a preacher, on leaving a circuit, do not refer so much to conversions, sometimes scarcely at all, but to the advantage the preacher's services have been to the funds of the circuit.

Conformity to the world is another prominent evil amongst Methodists. Look at a Methodist congregation in any one of our large chapels (I have just now nothing to do with other bodies), and who would suppose that these were the followers of John Wesley; they who have "come out from the world" who have "renounced the pomps and vanities of this world;"

who profess to be the followers of that Saviour who said, "Except a man deny himself, he cannot be my disciple;" and yet we now scarcely hear a reproof on this subject from the lips of a preacher. How is this?

Formality, also, in public worship, a tendency to a kind of Puseyism, is another evil. Hence we have heard both preachers and people talk of the sacramental table" as the "altar" and we believe some of the preachers would fain be priests"

We do not wonder, therefore, to hear some of our elder members giving utterance to their feelings of regret, by ejaculations and desires that "the Lord would revive Primitive Methodism amongst us: save us from formality,' and send the power," &c. &c.; in which we most cordially add our Amen!

There are other hindrances of the work of God in connection with Methodism, especially amongst the poor, arising from the numerous contributions which are required from them. In many small villages, and parts of the country, the influence of the Established Church has militated against Methodism in this way. The Methodist Society was once considered "the poor man's church;" but now the Church of England claims this as her peculiar characteristic. And certainly the provision made in most of the new churches by free sittings for the poor, the pastoral visits of the clergymen, and the temporal relief afforded by many of the wealthy church people, present a great temptation to those of the poor, who are otherwise favourably disposed to Methodism. In many instances Methodism has been hindered in this way. I hope that this matter will receive more serious consideration from the Conference and official meetings, and that some plan may be devised and adopted for lessening the number of applications to poor people for pecuniary contributions; and that while missionary operations in foreign lands are extending, we may have more of Christian enterprise in reference to various parts of our own country, and even around the metropolis, where many are perishing for lack of knowledge.

Very much of the work of spreading the gospel in our villages depends on the labours of local preachers. Let these men, who are labouring gratuitously, at least be "esteemed highly in love for their work's sake," as well as the more regular preachers. I fear, in many circles termed “respectable," they are not esteemed as they should be, and their influence in some measure lessened thereby. There seems to be an increasing feeling with many of the more respectable friends amongst us against an unpaid ministry; and I fear that this feeling has not been lessened by the influence of some of the regular ministers. This appears to me to be an evil of no small magnitude.

If anything in the above remarks may appear severe, I would say with the late Dr. Arnold, that I desire to express my love for an institution by seeking to reform what I conceive to be wrong in it. Much as I desire the prosperity of all the churches of Christ, I do especially pray that God would be pleased to water our hill of Sion. J. S.

Our next communication is also from a gentleman of the Methodist Connexion, who seems thoroughly to understand his subject; and on

this as well as other grounds, he is well entitled to a hearing. That the evidence of this and the foregoing writer may be properly estimated, it should be known that the one lives in the Metropolis, the other in one of the chief provincial centres, and that both occupy positions which give them the best opportunities of coming to accurate conclusions. The document runs thus:

SIR, You have announced your intention to review, among other synods, the Methodist Conference, have avowed your conviction that the state of it is highly unsatisfactory, and ask contributions for essays and addresses. I hope

you will be responded to, to the extent you require; and cannot help expressing a wish that you had thrown out a few hints as to the specific nature of the communications you would prefer.

The fact, that a community extended over every quarter of the globe, having nearly half a million of accredited church-members, and as many juveniles in their schools; expending money, muscle, and mental energies to an almost incalculable amount, and having perhaps not less than one hundred thousand authorized agents regularly employed, professedly of a religious bearing; and yet at the end of fiftytwo weeks there is a report of no more than 690 added to the preceding year!

A more humiliating position the Conference could not well realize; and I should think, one more distressing could not be witnessed. To say that other denominations are in the same non-progressive predicament is not altogether correct. They may as a result; but not as to agencies employed, and if there be any superior advantages connected with compactness of organization, they possess not the like facilities; and, I would add, they are, perhaps, less imposing in their external manifestations and pretensions.

No doubt this state of things will produce several modes of inquiry; and lead to various solutions of the problem, or rather of THE FACT -the comparatively retrograde position of the connexion.

In two respects it can be easily shown that this is palpably and painfully the case :

First. As to the impression made on the population, which as it is increasing at the tremendous rate of one thousand per day, is fearfully gaining ground on them; for the total increase of the last three years is only 9,984 in Great Britain and Ireland.

Secondly. As compared with former periods of their history and operations. Not willing to rely on the vague report that the body is doing less than formerly, I betook me to the annual minutes, and at no little labour ascertained the several results of the last six decades, and I will give you the issue of my figurings:

The average annual increase in Great Britain and Ireland, for the three first decades-that is, from the year 1786 to 1816, is at the rate of fourteen members to each travelling preacher in full work and that of the last three, namely, from 1816 to 1846, about five members to one such minister, for I have left out all the supernumerary and superannuated in each case.

You may remember, Sir, that during the former thirty years, there were two secessions; the New Connexion, and the Primitives; and,

that in the latter, there were also two, the Protestant Methodists and the Association.

The most striking fact, in the latter period, is that in the last year of the last decade, the increase is little more than one convert to four of the working clergy!

It was presumed they would effect still greater and more gracious results during this decennial, with the existence of the Theological Institution; it is, however, not only not so, but a decidedly inferior number is added to the society, as compared with the years from 1826 to 1836.

Before any inquiry be instituted as to the cause of this state of things, a few more facts must be stated-they are these:

That at the Conference of 1844, there were about 25,000 persons who were on trial as candidates for membership; at that of 1845, about 20,000 such persons; and at the recent one, in Bristol, 19,200 of the same class, making a total of 64,200 catechumens.

For your information, Sir, I would state, that these three batches of persons on trial, were so admitted at the March quarterly visitation of each year, consequently they were brought into their inquiring state, if I may so call it, between the Decembers and the Marches of the three years mentioned, and according to the usage at the June visitation of each year, would receive a ticket of full membership, and, perhaps, there were very few who did not become so united.

Then, again, another question arises, what has become of these 64,200, less the 19,200 just admitted, leaving 45,000 during these three years, seeing there appears only a nett increase, as above, of 9,984 members, not forgetting those who are absent from the body and present with the Lord! They are immerged by secession and emigration.

But you will bear in mind, Mr. Editor, that the most important feature of the case has yet to be noticed, namely, that this 64,200 is only the issue of three months' labours of each of the same three years, of persons thus on the way to church-membership; and supposing the same rate of progression was made, with this class of hearers, during the other nine months of each year, then we must multiply this 64,200 by four, which gives us a total of 256,800! and if so, I ask, I earnestly reiterate the question, where are these, if not literally and identically, yet where are these numbers vanished to, bating those who have made their calling and election sure, and the 19,200 who, we trust, are on their Zion ward journey, as admitted in June last?

Here then are facts, which look east and west at the same time, a very Janus, which speaks good and evil in the same breath; utter yes, and no, concerning the same agency. Here are positive results admitted, indicative of comparative nonprogression, and details evincing unparalleled advance. It reminds one of the vulgar saying of putting in at the least, and letting out at the greatest aperture.

Am I presuming too much, when I argue that the Head of the church does not confine his gracious visits to three months out of the twelve? Or, that the same agency, appropriating its sanctified abilities, throughout the year, is not equally successful in each of the other quarters ? Is there anything peculiar in the three winter months? But I expect you will say, "Enough of this!" Now though I would not vouch for the absolute correctness of these statistical

details; yet I am satisfied that they are sufficient to warrant general conclusions; and I would now inquire to what do they conduct me, as to the source of numerical non-progression ? Either, that The Agency-or else

The System-or that Both are at fault.

Can it be the former? It is against both their temporal and their spiritual interests to admit it. It is against the fact of efficiency, proved by success to a certain point, to believe it; then, if it is not in the ministry, I suppose it must be looked for in the system, How shall we arrive at a satisfactory reply to this great question? Perhaps, by stating what those who are fully admitted to the privileges of membership meet with.

THEY FIND

That they are under the government of an Ecclesiastical Synod, convened annually for connexional purposes.

That these Ecclesiastics deliberate, legislate, and administer the laws and regulations of the conclave.

That they sit alone, about a fortnight at each session, for these purposes, and control the report of their proceedings.

That about four or five hundred of them so convene, and that all the expenses of this recurring assembly are borne by the Societies with a few exceptions.

That these gentlemen have power to occupy all the chapels, when, by whom, and how they think proper.

That they can authorize what measures, erections, and collections they deem wise and necessary.

That they have power to admit, suspend, expel, appoint, or re-appoint ministers, and power to receive and expel members in opposition to local authorities, if they think proper to do so.

That they preside by their legal representative, the Superintendent of each circuit, at every meeting ex-officio, and that nothing can be done, Methodistically legal, without their presence or sanction.

That they nominate to all offices.

That they manage all the Committees and Institutions.

That they have the appropriation of nearly all the funds.

That no chapel can be built without their permission.

That Trustees cannot sell property, however necessary, without their sanction.

That no meeting can be called, letters written, nothing done, or attempted, without leave first duly had, and obtained of the Conference.

THEY FIND

That when the Conference has an object in view, they constitute a committee from among themselves, with their lay nominees, to investigate, arrange, report. They then adopt and define the mode of action; frame resolutions; ascertain what money will be wanted; and then send delegates throughout the borders of the land of Methodism to carry them out, and raise the means. Witness

The Model Deed,

The Centenary Movement, The Theological Institution,

That the Conference is more absorbed with the secularities of Methodism, than they conceive is consistent with ministerial duties incumbent on the preachers of the cross of Christ.

That the preachers make interminable appeals for money, upwards of thirty per year, besides the one every week in the classes.

That the preachers themselves are the busiest in those appeals, the most pressing, the most importunate.

That they themselves are beneficially interested in many of them.

That several of these collections, made annually in each chapel, no matter how much in debt, nor how poor the hearers, are remitted to places and funds no way benefiting their own locality, yea and in many cases where they can hardly keep the chin above water.

THEY FIND

That in the meetings for circuit and connexional purposes, the authority set up and appealed to, is more frequently that of the Conference and the Rules, Methodism and the Superintendent, than Jesus Christ and his apostles, and the Inspired Records; from a sort of feeling that Conference and Methodism are synonymous with Scriptural authority and precedent.

That caste rather extensively prevails; and that unless they can take sittings, make a respectable appearance, and contribute to the various funds, they are too generally neglected.

That prodigious efforts are made at the behest and for the behoof of the ministers and their education, families and widows, and children. While for the Local Preachers, Leaders or Members, not the weight of the little finger is raised by way of permanent fund or otherwise, when they are brought into difficulties, sicknesses, or poverty.

That much of the finest talent in the connexion is comparatively merged in secularities. That much of the time of the preacher is occupied in the mere work of copying clerks, and deacons, that ought to be given to the word of God and prayer.

And that the legitimate influence of lay agency is neutralized by ministerial management, and nomineeism; and that if any one dares to question a decision, conclusion, etc., of the Conference, or the infallible Superintendent, he is marked as disaffected, &c., &c.

And where shall I stop?

Now as soberminded people become better acquainted with the Bible, they begin to compare what they read, with what they hear and see, and hence often inquire with themselves, Who gave the Conference this supremacy? Then they venture to open a little to some friend; and not finding that correspondency between the Conference proceedings and the Scriptures, which they had a right to look for, they generally become first uneasy, then dissatisfied, and then neglect class, and so slip out of this Society, and then they are called BACKSLIDERS.

I might, however, add to these various findings, That there are certain political bearings

among the authorities, somewhat inimical to the popular mind.

That there are certain very marked, unmistakeably churchified predilections, certain episcopal leanings, clerical airs, and assumptions.

That there is an avowed SUPPORT OF THE CHURCH AND STATE PRINCIPLE

And if named last, not least, The apparent indifferentism, or contempt, avowed for the Temperance Movement.

Now were the abilities and exertions of the ministers higher and more laborious than they are, such findings as these must inevitably neutralize the preaching of the Word.

Such, however, is the opinion of many of the thousands of Methodism, among whom is

This may safely be pronounced a document of great moment. The well-considered opinions of a writer so observant and so penetrating as Aleph, deserve attention, not only from the body to which he belongs, but from every section of the Christian church. If he is right, the present condition of Methodism is largely accounted for upon natural principles, without any reference whatever to the sovereign withdrawment of the Spirit of God. It would be somewhat consolatory to find this view of the subject fairly established; but even reflecting men may not at first see their way clear to this conclusion. It may be alleged that what Methodism is, as a system, it always was; and that never did it incorporate such an amount of liberal spirit, both religious and ecclesiastical, as at the present hour. Never before was it characterized by so large an amount of intelligent and powerful preaching; and that never were its Educational Institutions, of all sorts, in a condition so thoroughly efficient. Then setting aside its regular ministry, with all its alleged shortcomings, no charge of defection is brought against that invaluable body-a host in itself-the Local Preachers. But the result shows that the labours of these excellent men, together with those of the Teachers of 500,000 children, have as to appearances been comparatively powerless. The argument of Aleph, moreover, is of diminished force, as it respects conversion, whether in the schools, the local stations, or the chapels; but his representations serve largely to account for a vast and constant falling away, supposing such falling away to be a fact, and this he seems to have made clearly out. respect to what he says of polity, there is, we think, reason to believe that among the majority of the Wesleyan community the subject of church government is but little studied, or regarded; but when men, with Aleph's light and New Testament notions on the point, become numerous in the connexion, it will be a sign that great changes in the world of Methodism are at hand.

With

If Aleph, instead of confining his argument