to the Parent Connexion, had extended it to the entire family of Methodism, he would have carried us with him, and have done much to establish his point as respects the diminished adaptation of the system to the present age. He himself, indeed, seems partly aware that he would have to encounter the weighty objection arising from the fact that the four sister sects all unite with the Parent Body in confessing and deploring the absence of that Divine power, by which they in common with their mother, were once, everywhere, made to triumph. But as applied to these bodies, some of Aleph's chief allegations as to the Old Conference fall to the ground, and can form no part of the cause. And yet the increase of the New Connexion, notwithstanding the popularity of its constitution, in a body of not fewer than 300 societies or churches, amounts to only 228, that is, about two-thirds of a member to each church. That very zealous body the Primitive Methodist Connexion, with a roll of members amounting to the mass of 88,000, with nearly 500 regular preachers, most laborious and self-denying men, -with 7,677 Local Preachers, and 4,657 chapels, connexional and rented, announces an increase of only 401,-or less than one member to every twelve stations, or the twelfth of a member to each chapel. The Wesleyan Association, notwithstanding its youth, vigour, and liberality, has suffered an absolute decrease, which, on comparing the total of this year with the total of last year, for the fact is suppressed in the Minutes,-amounts, we regret to find, to no fewer than 615 upon a fellowship of 20,561, Again, the Minutes of the twenty-eighth Annual Conference of the Bible Christians, who seem a very humble, zealous, simple-minded people, with 121 itinerant, and 1,093 local preachers, have suffered a loss of 172 members.

We must now proceed to consider more particularly some of the points specified by our Correspondents, J. S., and Aleph; and,

I. CHURCH POLITY.-When Methodism was founded, its Oligarchical constitution was far more in harmony with the spirit of the age than it is at present. The genius of England is peculiarly the genius of freedom; and hence everywhere, and in everything, it ardently aspires to self-government. How changed the state of things since the days of Wesley and Whitfield!

What advance in the arts and sciences, in trade and commerce, in liberty and literature, in education, and the habits of thought! How altered the frame of political and religious society, in its modes of communication and action! The habits of severe inquiry induced by scientific education, have at length been carried into morals and into politics. The spirit of searching investigation has now pervaded the whole country, and is penetrating

everything. It is scrutinizing, with vigorous and restless activity, the whole frame of society, and especially the foundations of power and authority, as that authority exists in institutions, great or small. More especially is this spirit occupying itself with matters pertaining to religious liberty, to the nature of the kingdom of Christ generally, and of particular churches. This spirit is confined to no class; it is diffused throughout society, civil and ecclesiastical, it is everywhere employing a strong hand in performing the work of analysis, and is duly alive to the lessons of analogy; and nowhere are those lessons more abundant and solemn than in matters of civil government. The testimony of history concerning oligarchical rule is uniform, and always declarative of evil. It ever shows, that where self-election, irresponsibility, abuse of power, and tyranny, mark generally the rulers, they are followed by distrust, aversion, opposition, revolution among the people.

Institutions at one time admirably adapted to general society, may outlive that adaptation. Then comes the hour of their peril. The alternative is, reform, or destruction. This truth

was remarkably exemplified in the Ancient Burghs of Great Britain; and their history supplies a very solemn lesson to the Conference of Methodism. Observant Christian men, doubtless, read the Report of the Municipal Corporation Commissioners with no common interest, and must have been tempted to draw analogies. The following declaration speaks volumes. "We report to your Majesty that there prevails amongst the inhabitants of a great majority of the incorporate towns a general, and, in our opinions, a just dissatisfaction with their Municipal Institutions ;-a distrust of the self-elected Municipal Councils, whose powers are subject to no popular control, and whose acts and proceedings, being secret, are unchecked by the influence of public opinion." Human nature is the same, and feels the same respecting abuses whether in secular or in sacred things. All systems therefore, that do violence to the principles of our common nature, and are at variance with the eternal principles of rectitude and justice, may seem to "work well" for a little, but sooner or later they will fail. Nor is this all. That failure, whether in states or churches, is generally attended with temporary distraction and convulsion; but, happen what may, if a system of sober and well-regulated freedom follow, it is cheaply purchased by the intervening evil. All Christians have a right, in the language of the immortal Locke, to "ABSOLUTE LIBERTY, JUST and TRUE LIBERTY, EQUAL and IMPARTIAL LIBERTY." Liberty is a government according to just laws and usages. Now all the laws of Christ are holy, just, and good. The government of the church of Christ, there

fore, must be carried on according to his, not man's laws, and these laws executed under his authority. The rulers of the church, her bishops, ministers, elders, managers, and deacons, whatever names they bear, are not legislators; but are merely functionaries for the execution of the laws which already exist; laws to which they, and each of them, are equally bound with the people to render all due homage :-thus will they resemble

the world's great harmony, that springs From order, union, full consent of things: Where small and great, where weak and mighty, : made

To serve, not suffer, strengthen, not invade;
More powerful each as needful to the rest,
And, in proportion as it blesses, blest."

Time is the touchstone of all institutions. All human systems of Ecclesiastical Polity, in the march of truth, must ultimately be left behind, giving place to that of the Scriptures. The beauty, the glory of the New Testament System is, its perfect adaptation to all times, all places, and all circumstances. So just, so liberal, so entirely popular, it has nothing to fear, but everything to hope from time. In dignified security, and with a spirit of patience, which bespeaks its origin, it waits the arrival of the Nations, which, in the greatness of their strength, at various rates of progress, are all travelling on to it. There will be no repose for the earth till all its governments be based on this great principle; they must come up to it; they cannot go beyond it.

Perfect civil liberty

is the offspring of true spiritual liberty. A world of Saints will be a world of citizens. Despotism will perish, and both hemispheres will become temples of freedom. Then will the character of New Testament principles appear in all its lustre. That bright day is still remote, but every hour brings it nearer. But how vast the journey through which religious liberty and political freedom have yet to pass, to reach their final resting place! Can anything more strongly express the idea of progress in matters both civil and ecclesiastical? But the idea of progress involves that of change. Finality belongs only to perfection. Let religious men be. ware of an error to which rulers are prone, and which has proved the grave of more than one dynasty! Let them look at England and be instructed. See with what rapidity she has, during the space of only half a generation, enfranchised all the excluded classes of her subjects! Behold Dissenters, of every order, taking up their place within the pale of the constitution! Then follows Ireland, with her Catholic millions, ranging beside them! Behold anon the gates of the constitution fly open at her command, to admit the flower and pride of her own children! Next the Colonies, with their black population, advance and take their seat among white free

men. Again, behold her razing from her bosom the entire fabric of her Ancient Corporations, pouring the light of truth into their darkest recesses, and by reconstructing them on the representative principle, adapting them to the state of modern society. Behold her once more stretching forth her hand with smiles, to the Sons of Abraham, and introducing them to all the privileges of the Constitution ! Events these, vast, rapid, and glorious! Thus have Statesmen supplied a lesson to Ecclesiastics. Every step in this mighty progress was so much augmented strength to the Constitution, a fresh cable to the vessel of State, with its anchor fixed in the hearts of brave and loyal men. These were, therefore, deeds not merely of justice, but of wisdom. Wisdom and justice are

one.

The Methodist Conference is composed of wise and just men, who, if once convinced that their legal constitution stands in the way of the world's salvation, will lose no time in devising means for meeting the emergency, and overcoming the legal difficulties of the case. The Conference, that is, the Legal Hundred, long ago devised a means of letting in the rest of the ministry, which was, doubtless, so far the saving of the Connexion, for otherwise, it must have gone to pieces. It only remains that the Conference as it now exists, next let in a body of representatives of the people, which might suffice to satisfy, generally, for at least, another century, and to prepare for another step towards perfect Scriptural freedom. Sooner or later, this will be done, and bright will be the day which records the deed! How grand, how British the spectacle of the Free Church Assembly as compared with the Methodist Conference! There the entire community is fairly, fully represented; popularity and publicity, to the fullest extent, characterize everything. Ministers and laymen meet on the same level, and mingle in counsel and labour without distinction. The result is, a constitution of things inconceivably stronger than Methodism, with a moral power, and a financial productiveness which throw Methodism, even in its palmiest days, completely into the shade, demonstrating that what is right is best, and that as things approach the right they approach the better. We have to consider,

II. NATIONAL CHURCH PREDILECTIONS.-It seems not wholly improbable that Conference attachment to the Church of England, which once appeared to be the strength of Methodism, may, in the end, prove its overthrow. Men of penetration will see, at a glance, the baneful effect of this on the lasting prosperity of Methodism. Let the gospel sound forth universally from the national pulpits, and let those pulpits be multiplied to the extent of the numerical necessity, and Methodism will, without fail, pine and die. Under such

a state of things Methodism would, could never have existed; and that which would have prevented being, must, in the end, involve extinction. Where the odds are so fearfully against it, there can be but one result. So great are the attractions of the Established Church for the decent professor, and even for the true, but imperfectly enlightened Christian, that Methodism, in its best estate, can no more compete with it than animal with steam power. Were an Established Church full of true gospel, what but the great principles of Nonconformity distinctly understood, strongly felt, and conscientiously held, could keep the bulk of professors without its pale? Such a church, indeed, would serve to determine the degree of a nation's scriptural knowledge concerning Christ's kingdom, and the extent of its evangelical virtue. Those martyr struggles, sacrifices, and sufferings, connected with the creation and maintenance of gospel churches, and the defence of New Testament polity, by which Christian character is developed, tested, and invigorated-so familiar to Nonconformity are wholly unknown in the Establishment. The Nonconformists can show cause why every Christian in the National Church, even were she full of gospel, ought to come out of her, and why those without ought, on no account, to enter in. Not so the Conference; and hence the imminent danger of all sections of Methodism, which nothing can ultimately save but the adoption of Nonconformist principles in all their breadth and fulness, extending to perfect popular freedom, pure communion, and entire separation of the kingdom of Christ from the kingdoms of this world. We have to speak of

The

III. PECUNIARY EXACTION.-On this point it will be seen that the language of both our correspondents is very decided, and suggests, not alone to the Methodists, but to all sections of the church of Christ, in this country, matter for very serious consideration. Generally admiring, as we do, the financial economy of Methodism, we are concerned to find it an alleged grievance; but still religious philosophy must take that grievance into consideration. The danger attending it imminent, and neglect may be fatal. weekly pence, the quarterly shillings, the annual gift, the usual pew-rents, the " thirty collections," the long list of institutions all demanding annual subscriptions, these are now most serious obstacles as it respects large masses of society, in this their day of deep and hourly deepening impoverishment. Passing from the crucible of Methodism into the Church of England, is, to the poor and the covetous, like entering a peaceful haven after a season of storm and tempest! On this purely negative ground Methodism, if it keep up its pressure, must ultimately flee before the State Church! But when to the reduction, or the abolition of all pecuniary exactions, are added the solid secular advantages to labourers,

tradesmen, and most others, of a connection with the State Church, the argument is cut short; and it becomes clear as light that, at last, the Conference, without the abatement of pecuniary contributions, in addition to the adoption of Nonconformist principles, must be swallowed up of the Hierarchy. Those now thoroughly under the yoke, people of piety and zeal, and idolatrously attached to Methodism, may continue till death remove them; but while the influx of new adherents will constantly diminish, the withdrawment of the unrooted will quietly but constantly go on. But this is not all; the bondage of that invaluable institution—rightly conducted the "class," added to the pecuniary burdens, is becoming more and more a barrier to keep back multitudes from entering, and an instrument of driving out those who are in. It is, we regret to say, becoming less and less agreeable to the spirit of the age. Thus the best parts of Methodism, equally with the worst, unite to obstruct its progress among all classes. All things considered, the wonder is that matters are not worse. It is nevertheless true that a blight is resting on Methodism in both hemispheres. The American Annual Minutes, by comparing the totals of two years, make the startling disclosures that the white membership of the twenty-two churches in New York has decreased thus: 9746-9424; decrease, 822. Philadelphia, 11,093-10,345; decrease, 748. Baltimore, 9239-8782; decrease, 457. These are serious facts, and deserve inquiry. In order to a correct judgment on the whole matter, it is necessary to state a striking peculiarity of Wesleyan fellowship. Methodist statistics are apt to mislead the general reader. Rightly to esti mate their value, the following things must be taken into consideration :

First, Membership among the Methodists is more than ordinarily a doubtful index to conversion. Among the purest churches it is only an approximation to certainty on this point; but Methodism makes regular provision for the full admission to its fellowship of unconverted men in any numbers. In apostolic times the churches, so far as man could judge, were exclusively composed of believers. On a credible profession of faith, men were at once received not "on trial," but into full communion, as the children of God, -loved, trusted, and treated as brethren, till their actions proved them deceivers. This was

a rule without an exception. There was no such thing as receiving men to membership "on trial," while they were still unbelievers, and at the end of six months, if they still kept under the means, and preserved a moral deportment, admitting them to full fellowship. The Methodist community, however, on this point, is constituted on an entirely different plan from that of the apostles. According to the Rules, "There is one only condition previously required of those who

desire admission into these Societies, viz., A desire to flee from the wrath to come, and be saved from their sins."" This "condition," so different from that of a "new creation," opens a door so wide, compared with that of the true Nonconformist churches, as to admit of vastly increased numbers. This "condition," then, furnishes prodigious facilities to Methodism for swelling its numbers without conversion. On this "condition" the Independents and Baptists might augment their flocks two or three-fold, and go on with the process till, like the Presbyterian bodies of Scotland, they severally turned the bulk of the congregations into the churches.

This view of the matter is not only momentous, but vital; and the time is come for calling attention to it. The fact is but little considered, or even known, among the Nonconformist bodies, many of whom have been accustomed to look upon Methodism, as a system, with blind admiration, occasionally envying when they ought to have pitied, and bestowing praise where truth required lamentation. We speak in love, but we must also speak in truth; the feelings of the men, in our case, must give place to those of faithful witnesses and truthful teachers.

The first of the above letters intimates that there "never was a period in the history of Methodism when so large a number of unconverted men were nominally in church fellowship." This affirmation, to the extent of its value, sustains the doctrine we have just laid down; but, in a matter so serious, one witness is not enough; it must not be left without thorough confirmation, and this we have the means of doing in a manner the most conclusive. The fittest man alive, perhaps, to settle this point, is the celebrated American minister, Rev. James Caughey, who has been in England and Ireland some three or four years, labouring to revive Methodism. His knowledge, acuteness, and candour, alike qualify him to bear a decisive testimony in the matter; and such testimony he has borne. That extraordinary man has just issued Three Volumes of Letters, a marvellous repository of important sentiments and striking facts, pervaded by a fervid tone of religious enthusiasm,-occasionally a little wild,-but which attracts more than it repels, a work which may be read by all sections of the church with more than ordinary advantage. We shall first record some of the opinions, founded on experience, of this excellent man, and then state special cases. Writing from Leeds to a friend in America, in September, 1843, he says, "Were I to take the statistics of the revivals in Dublin, Limerick, Cork, Liverpool, and Leeds, as criteria of the state of Methodism in this country, I should certainly conclude that a vast number meet regularly in class for years, and in good standing, too, as it respects moral character, who have never obtained a satisfactory evidence of their adoption into the family of God,"

Vol. II. p. 236.-Again, " A vast number of both classes, already described, enter the church of God and remain there unchanged in their nature; and leave it for another world with an unchanged nature, and with as great a distaste for God and godliness as characterized their carnal mind through life," Vol. III. p. 150. Again, the "preachers had been successful in winning people out of the world into the church, but it would seem they had had little success in converting them to God," Vol. III. p. 226.-Again, writing from Liverpool to America, he says, "Not less than two hundred and seventy sinners have been converted, but only one hundred and thirty of these are from the world; the remainder (140) were members of the Wesleyan church. I am amazed at this; but so it was in the cities I visited in Ireland. Certainly this was a large number to be meeting in class without conversion," Vol. II. p. 99.-Again, writing from Leeds, May, 1844, he says, speaking of one "thousand" converts, "about six hundred of the above were members of the Wesleyan church when they were converted," Vol. II. p. 169.-Again, "One thousand of the converts belong to Leeds. About six hundred and fifty of the latter were members of the Wesleyan church in Leeds," Vol. II. p. 233.-Again, "The results were good, but more than one-half of those converted were members of society," Vol. II. p. 188.-Again, "A little army of three hundred and fifty souls had passed from death unto life. More than one-half of this number were already members of the Wesleyan church," Vol. III. p. 267.-Again, "More than two hundred sinners had been converted from the world, besides seventy or eighty members," Vol. III. p. 268.Again, "About seven hundred persons professed to have received pardoning mercy. Many of these were members of Society, who had never before obtained salvation," Vol. I. p. 164.

Such is a portion, not the whole, of the evidence of Mr. Caughey; and surely this is a state of things for which a majority of our readers were not prepared, and which most fully establishes the doctrine we have laid down on the subject of the utterly and perilously unscriptural character of Methodistic membership. To ears familiar with the word of God, the language of Mr. Caughey sounds indescribably strange! To men whose views of Christian fellowship are derived from the New Testament, there is, in such statements, something inexpressibly awful! The extension of a community with such a government, and, in particular, with such a fellowship, is, at best, a very mingled good, and its retrogression is also a very mitigated evil. In times past, the moral force of Methodism has, we begin to think, been very much over-rated, and the extent of its success in the real conversion of men exceedingly exaggerated. It has long been strengthening in England, and propagating over the world, the two worst features of an Est

blished Church-a despotic government of clergy, and a mixed fellowship on principle. That such a system should last is impossible; and that it should spread, unreformed, is not altogether desirable. All such systems carry in their own bosom the seeds of dissolution. Wanting in truth, they are inherently weak, and they can never wax strong in the rational love of mankind. Whatever halo for a season may surround them, they will ultimately perish, and none can prevent it. But, for the present, space admonishes us to abstain from further enlargement. We proceed, therefore, to notice,

Secondly, The parasitical position in which the Old Conference has always stood with respect to the Established Church, has conciliated the regard of multitudes for Methodism, for whom the Liberalism and spirituality of Nonconformity presented few attractions. On this ground they have gone forth to the harvest of souls in these realms, and in the Colonies, with peculiar advantages as compared with the Independents and Baptists. Such are the facilities of Methodism for its own diffusion; but there is another circumstance deserving special notice.

Thirdly. It is now some twelve years since the Conference, with a view to the increased efficiency of its ministrations, established colleges for the higher culture of its preachers. This laudable undertaking has been carried on with characteristic vigour; but, after a lengthened experiment, the result is, that Methodism has well nigh ceased to "work deliverance in the earth" by the conversion of men. Such, then, are the circumstances, so favourable to the increase of its numbers, under which Methodism has, nevertheless, come to a halt.

The facts of this paper supply materials for

reflection to more than one community; and right glad shall we be if all sections of the church of Christ shall properly use them. It is, we hope, unnecessary to remind our readers of our extreme goodwill to our Methodist brethren. Not only has it frequently appeared in the pages of this Journal, but in separate publications of all sorts and sizes, during a long course of years. Having thus awarded to our friends our humble meed of praise, we hope they will be the more prepared candidly to listen to the voice of truth. We speak not of the men, but of the system. We rejoice to know that there is, in the fabric of Methodism, much "gold, silver, and precious stones;" and we long to see these, as far as practicable, separated from "the wood, hay, and stubble." What then is wanted?

I. Let the people be emancipated, and invested with all the privileges of the kingdom of God.

II. Where the sore pressure of poverty requires it, let financial exaction be modified to meet the necessity.

III. And before all, above all, and beyond all, let the unholy system of mixed fellowship be forthwith abrogated!

Let these things be done, and then men will no more have to say, "Thou art the land that is not cleansed nor rained upon in the day of indignation! There is a conspiracy of her pro phets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure, and precious things. Her priests have VIOLATED MY LAW and HAVE PROFANED MINE HOLY THINGS THEY HAVE PUT NO DIFFERENCE BETWEEN

THE HOLY AND PROFANE; neither have they showed DIFFERENCE BETWEEN THE UNCLEAN AND THE CLEAN," Ezek. xxii. 24-26.