and regret than the proceeding of the bishop elect, and the subsequent measures of the senior bishop; who, as has been unanswerably shewn by the ablest speakers, had not one jot or tittle of authority from the discipline to bear them out. But, even if they had, as they no doubt thought that they had, a legal right to interfere with the decision of the General Conference, it is difficult to conceive how they could have been more injudicious in the choice of their times and means. As the bishop elect was present, the obvious and easy course, one would think, must have presented itself to his mind, to state his doubts and those of the senior bishop (if he was too much indisposed to do it himself) that the motion was a violation of the third resolution. This question might have thus been fully discussed and settled, and all further debates and heart burning prevented. Whereas, in the wrong end foremost manner in which this business has been managed, principles and feelings are inextricably involved; passions and prejudices have had an opportunity to insinuate themselves, and to perplex and bewilder the understanding. When we take into consideration the well known celebrity of these two men, not only for the virtues of the heart, but for acuteness of perception, depth and soundness of judgment, the most probable solution of the case will, perhaps, be in the supposition, that they some how or other, were led to believe that matters would not come to such a crisis, as to oblige them to act at all. The regrets which are felt, are heightened by the cordial affection, which has been long cherished towards the venerable man, who has for a series of years presided over the conferences with so much dignity, and whose praise from an early period, was in all the churches; the respect for his junior friend and confident also, is in full proportion to his years and standing, as an able and faithful minister of the New Testament. It would afford the most sensible gratification to be able to anticipate, that the historian will find himself in possession of ample data, to present these transactions in the most favorable light; but with present facts and evidences, we have not the means of exonerating them from all departure from the rules of prudence; nor can we perceive, how the consequences can be avoided, unless they shall say, we were mistaken.

The dread that has often been expressed, of the evils of elections, may now give place to a much greater one. The office as well as the officers, is now likely to be involved in

the danger. Voting against the acts of the General Conference, instead of the men who acted, cannot fail to produce a weak and wavering confidence in that body, if it does not destroy it altogether. It is well worthy of the most serious attention of the senior bishop, and those who act in concert with him, that the plan they are pursuing is a precedent favorable to the purposes of ambitious and artful bishops, who will have nothing to dread but the power of the General Conference. A bishop being elected for life, and being amenable to no other tribunal, can more readily and effectually destroy the influence of the General Conference, by dividing it among the annual conferences than by any other means. He can thus prevent new restrictions from being imposed upon himself, and corrupt his judges. Behold! now the consequences of a precedent, and the little avail of the goodness of intention in those who produced it. The oldest bishop set the example-the ice is broken-the minds of the preachers are familiarized with episcopal opposition to the General Conference, and prepared to co-operate. But it will be asked, if there be nothing to fear from the General Conference? Why should those who elect its members, fear its power, when they can change them once in four years? If a fatal necessity were imposed upon the preachers to go to some extreme in this matter, it would be the safer one to give too much, rather than too little power to their delegates. The General Conference is not like the federal government of the United States, as soon as its session closes it ceases to be, and its statutes go into the hands of the annual conferences. Even the bishops, as has been made to appear, have no other responsibility to the General Conference, but that of a criminal to a judge, and of course, as their temptation to violate the laws increase, their regard for their judges must be weakened. The errors of the General Conference are provided against, as far as they may respect the preachers, by a periodical election; but how is the General Conference to correct the errors of the annual conferences? By the bishops. How by them, if they form a coalition? Were the bishops subject to a re-election once in four years, then indeed the General Conference might have some hold upon the skirts of their garments.

In concluding this review it seems proper once more to admonish travelling preachers not to take the name of a constitution in vain. Their third restriction upon

their delegates is one thing, and a constitution a very different one. They may be entreated, also, to have some regard to their own personal reputation, and the reputation of the common cause. A pompous display of powers and prerogatives, to which they are much prone, is only calculated to make them objects of derision and contempt, among their fellow citizens. Lastly, it may be well to remind these sensitive brethren, who are so tremblingly alive to the encroachments of their own delegates, to reflect a moment how those must feel who have neither elections nor delegates!

This review, it is to be hoped, will be deemed sufficiently moderate and temperate to convince those who detect its mistakes, that they were not intentional.

QUORUM PARs fui.

No. 18.

Wesleyan Repository, vol. ii. December, 1822, No. viii. page 295.

The Reformer.

Of all the unmutilated works of ancient art, the Apollo Belvidere is the most admired. This statue is said to be the production of Agasius of Ephesus. The Abbe Winkleman, whose fine taste in the antique is so celebrated, gives it almost more than mortal praise. Those connossieurs who saw it while it remained at the Louvre, say that the imitations and drawings give no adequate idea of its beauties. The Apollo Belvidere, has no passions. No veins and muscles are visible. The artist has transfused the idea of life into the marble, without the aid of lungs, and nerves, and circulating blood. It is the masterly expression of this divine conception of vitality, which tempts even modern men of science to become idolaters. Now this is our conception of the character of a Reformer. He should have no passions. His whole soul should be animated not with heated blood; nor the effervescence of a controversial temper; but in a kind of divine and heavenly manner, by an all vivifying love of truth. According to the conception of the Ephesian artist, his arms, his bow and arrows, should only be employed in destroying the amphibious serpent of

error.

We

The motto of the Repository should be, "not as though we had already obtained, or were already perfect; but we follow after, that we may apprehend." Among so great a number of writers, it would be strange indeed, if there were nothing human; no pets; no paroxysms. But the travelling brethren say, that they dislike the spirit in which the work is conducted. The spirit in which most of the essays in the Repository are written, is professedly a discriminating spirit. The intention and aim of the writers are to make a distinction between men's personal virtues, and the defects or excesses of their system. This is so very like the spirit of wisdom and impartiality, that it pleases us well, and we only regret that we have not more of it. wish ever to cherish that spirit, which may enable us to see the faults of those we love, and our own too. We caught our first idea of a perfect Reformer from our own dear Wesley. The difference in the points to be reformed ought not, surely, to make any change in the spirit of those who take a part in this arduous work. Our leading object is, to reform or change the opinions of travelling preachers and others among us, respecting church government. Now, we desire to know whether it be possible to do this in such a spirit as will please those who endeavor to perpetuate existing opinions? What thanks did Wesley ever gain by refusing to separate from the Church of England; or, rather, what censure and reproach did he not get? Is it not our spirit of courage which our brethren so greatly dislike? Do they not begin to dread the introduction of this spirit into the sanctuary-the General Conference? Certainly, the love of liberty, and the spirit of martyrdom, are not extinguished in the bosoms of all our travelling preachers. No, we hope we know better things of them, and things which accompany a glorious independence of soul. If there are not found majorities in the annual conferences, at the next election, who spurn the idea of making laws for others without their consent, minorities will be found so weighty, as to make the boldest champions for supremacy pause and reflect.

We felicitate the friends and patrons of the Repository, upon a growing disposition among its writers, to propagate or combat only principles, and to avoid as much as may be personalities; and this disposition is the more pleasing, as it is spontaneous. It augurs well, when men in distant places, unknown to each other, and without any pre-con

cert, see so nearly eye to eye. Let us go on, commending our love to our brethren, and giving praise where praise is due, at the very time we may be obliged to force the light of ecclesiastical liberty upon them against their will. We covet not the title of Reformers, but if it be given to us let us merit it.

If the ruling men in our church shall be so devoid of political wisdom and discernment, as never to rise above the first conceptions of the Nimrods of the earth, upon the subject of government; and all who feel or dread the iron yoke of despotism, can perceive no remedy but separation, our case will be deplorable indeed. To the faults of our system, as honest men, we must plead guilty; and of course, as honest men, we are bound to use our endeavors to reform or correct them. But it seems that our brethren esteem us as enemies, because we tell them what we conceive to be the truth. O this is grievous, but we must bear it! Well we will give them a text, and let them try to convince us of our faults.-"And ourselves your servants for Jesus' sake." O no! you are not our servants at all. We are your servants for the sake of your power. You are far above us; quite out of our reach. We cannot say to one of you come; or go; or do this; or that; and if we ask you to let us go with you, we are scorned and refused. 0 brethren be not high minded, but fear! New attacks by those whom you excommunicate, or those who withdraw from you, will be made with redoubled violence upon your vulnerable side, your unbounded and undivided power. James II. when his affairs came to a crisis, asked old lord Russell, whose son he had caused to be beheaded, what could be done? I once, said the old man, had a son who could have served you. Brethren, the time will come when you will need all the help you can obtain.

DOKEMASIUS.

No. 19.

Wesleyan Repository, vol. ii. December, 1822, No. viii. page 299.

Thoughts on the primitive manner of appointing and supporting Preachers.

Humbly inscribed to the Episcopacy of the Methodist Episcopal Church.

"When I sent you forth without purse, or scrip, lacked ye any thing? And they said, nothing, Lord ?" Mr. At