such natural results of their own labours, than in reports of increased collections, profound, unbroken peace, and revivals of the work of God, are not to be listened to as reformers of Wesleyan Methodism. "To reform the church by dividing it," says Baxter, "is no wiser than to cut out the liver, or spleen, or gall, to cleanse them from that which doth obstruct them, and hinder them in their office. You may indeed thus cleanse them, but it will be a mortal cure." Two or three features of the present opposition are worthy of remark. Most of the leading agitators are men on whom it has been found necessary to exercise discipline. Some of the societies which have been most agitated have drunk deep into the spirit of political party; and some evil consequences to religion were most certainly to be expected Others have long been prejudiced against their Ministers by systematic efforts to depreciate their personal character; and no wonder that the malignity thus generated is now directed to their official character. The public meetings which have been called have consisted principally of members of all denominations, and of no denomination, with only a sprinkling of bona fide Wesleyan Methodists. Operations were commenced against us with declarations that nothing 66 new was wanted; whilst measures were proposed which would, if adopted, vitiate our whole system. After wearisome marching and countermarching, it has come to this, and is published with a sort of officiality, that "it is not easy to say how they can accomplish what they wish, without abolishing Methodism, or reducing it to a state of ruin." Have they proceeded so far wrong, that some remaining love of Methodism makes them prefer acknowledging the above fact, that the Conference may yet save the cause by denying their requests? or is it that David's prayer on a somewhat similar occasion is again answered,-"O Lord, I pray thee turn the counsel of Ahithophel into foolishness? It ought also to be noticed, that gene rally great pains are taken to persuade seceders that they are still members of the Old Connexion; notwithstanding they have separate Preachers, who in separate places preach and administer the sacraments, a regular printed plan, and separate society, Leaders', Local Preachers' and Quarterly Meetings; and that where this artifice fails, the forlorn hope is held out of their speedy return on their own terms, and of the re-adinission of hundreds who some time since could not brook discipline, and for whose moral and religious character we can have no guarantee. Meanwhile, what sentence is passed upon such proceedings, as, under the name of superior sanctity, have made us a reproach and a by-word? Such other communities as do not follow the fate of war, and live upon the wounded and dead of any battlefield, will not rejoice that the peace of our societies has been ruthlessly broken in upon. All such will condemn and pity the men thus engaged in schism, without even the pretence of important scriptural principles; the qualification of an enlightened and dispassionate judgment; or any manifestation of superior regard to the spiritual welfare of our Zion. Facts and history will soon develope and record the truth in reference to the principles and motives of all parties in the present struggles; and we hope that sufficient will be their punishment who have caused divisions, when the calmer day arrives in which bitter tears shall mark their returning sense of honour and of Christian feeling. Allow me now to advert to the grave question, What is our duty under present painful circumstances? Decision and firmness in the maintenance of our principles, and moderation in our temper, are most especially required. The question is every day narrowing itself; and events rise to show more clearly the designs of our opponents, and what alone will satisfy them. Every man should inform himself on the great principles at issue; what "legal difficulties," some of which are acknowledged, lie in the way of our reform ers; and what the genius and design of Methodism will allow, and what it will not allow, of these projects. The paramount duty of the Methodists is ever to keep steadily in view their great primitive design, -"to spread scriptural Christianity through the land," and thereby through the world. Nothing must be allowed to interfere with this their great calling. Their doctrines, their situation in respect of other churches, their system, their influence, are all adapted to this blessed design; and they must directly pursue it, rather than ally themselves to subordinate schemes, which indirectly, or incidentally, may advance Christianity. They are doing a great work, and cannot come down" to become a mere party, nor to give their influence as a body to any purposes but the direct service of religion and humanity. "Let us ourselves remember," said the Conference of 1820, "and endeavour to impress on our people, that we, as a body, do not exist for the purposes of party; and that we are especially bound by the example of our Founder, by the original principle on which our societies are formed, and by our constant professions before the world, to avoid a narrow, bigoted, sectarian spirit; to abstain from needless and unprofitable disputes on minor subjects of theological controversy, and, as far as we innocently can, to please all men for their good to edification.' Let us, therefore, maintain toward all denominations of Christians who hold the Head,' the kind and catholic spirit of primitive Methodism; and, according to the noble maxim of our fathers in the Gospel, 'be the friends of all, the enemies of none."" Methodism will always admit of such modifications of detail as new circumstances may render desirable for its greater efficiency; but all that is essentially Wesleyan must ever be preserved. The integrity of the Connexional principle, to which we have referred, must be maintained; and any changes which would even appear to involve the sacrifice of this vital principle of our ecclesiastical polity, must necessarily be open to unanswerable objections. It is also essential to the great purposes referred to, that the character of the ministry should be in the keeping of Ministers themselves. Whatever would endanger the purity of the ministry would endanger the success and stability of Methodist. One of its great glories is, that its ministry is unfettered. Dependent upon the people, as a body of men separated from worldly avocations, for that supply of their temporal wants, which is made an express duty of the church, they are perfectly unshackled in the discharge of ministerial duties; at liberty, without fear or favour, to denounce sin, and enjoin duty upon all classes and individuals; and, especially, never so dependent upon the rich and great, as to have their consciences ensnared in announcing the "doctrine," or enforcing "the discipline, of the Lord." Yet this liberty has its proper balancing checks, inasmuch as they may readily be impeached if they subvert the doctrines, or violate the discipline, of Methodism, or walk contrary to the Gospel. Any changes which would place, or tend to place, the character of the Preachers in the keeping of the people, by making them associate judges of their qualifications, or of their discharge of ministerial duties, would obviously violate an essential principle of church government. The two systems here considered have been seen in actual working; and we may fairly challenge any one to produce an instance of so great a body of men, equally exposed to temptation and danger, who have maintained a greater degree of moral purity than the Methodist ministry for now ninety years. "The Methodists must take heed to their discipline,"-as our venerable Founder said at the close of a long life, rich in experience on church matters," or they will be like persons who bestow much pains in cultivating their garden, and put no fence round it, to keep out the wild boar of the forest." Wholesome law never pinches any but the lawless and disobedient; and who expects these to approve of either law or punishment? But what would Methodism have been without its vigorous system of discipline? No one can read our early records without perceiving the value Mr. Wesley, and the first Preachers, set upon this only means of purifying and invigorating a Christian church. It is no proof that discipline is now less required, or ought now to be relaxed, that it is so clamorously resisted. There will always be those who object to be its subjects, and others to be its administrators. Some, in their anxiety about numerical strength, are perhaps in danger of undervaluing religious purity. Some have a natural timidity, and will not endure the trouble. Some have not prospective views of the tendencies of evil, and do not therefore anticipate the results of its full developement. And perhaps some are tempted to act on the eventually costly principles of a miserable expediency, instead of walking by rule; and trust to the Providence or grace of God to prevent, or overrule, or mitigate, those consequences which they cannot but expect will sooner or later result. Yet there are not wanting modern illustrations of the value of such a judicious, impartial, and affectionate discipline, as shall not only purge the church of individual transgressors, but be strong enough to protect a whole society from the designs of a powerful faction. There are societies, and some to which a prominence has been unwisely given in the present controversy, which have suffered the excisions of the pruning-knife, and whose present healthy, thriving, and vigorous, aggressive character, and hearty engagement in every department of Methodism, may satisfy us that a temporary inconvenience may be the seed of a lasting blessing. We are aware that there are two objections urged against any freedom of remark on our part, on the topics to which we have now adverted as fully as our peculiar circumstances allow or demand. A very mistaken principle has been adopted by many, and grievously has it warped their judgments, that we are not at liberty to write in defence of the Conference, of its principles, rules, institutions, and usages, or to vindicate the decisions and course of an overwhelming majority. Those in mi norities may appeal to the passions of the long-known disaffected, in the parlour, or in vestries, or by the press; or may resort to worldly authority to overthrow an ecclesiastical power which themselves have often exercised; but the victims of a popular phrensy may not wipe off aspersions from their character; or explain and defend the principles and conduct of that majority which must give the final decision, and enact the law. The other objection is a sad mark of the state of a religious faction; that when we insist upon it that our supreme regard ought to be paid to the all-important questions of personal piety and religious usefulness, we are twitted with a design to evade minor questions, as if we were afraid of grappling with the arguments or the strength of our opponents. We now make no flounting professions, and hope hereafter to make no unhallowed display of triumph. But if any one may be heard in the mild and sweet tones of a divine philosophy, amid the discord of our strange sounds, it is surely such an one as John Howe. Speaking of the substantial and agreed verities brought forward in his "Blessedness of the Righteous," he says, "It is indeed equally matter of complaint and wonder that men can find so much leisure to divert from such things wherein there is so much both of importance and pleasure, unto (what one would think should have so hittle of temptation or allurement in it) contentious jangling. It might rather be thought its visible fruits and tendencies should render it the most dreadful thing to every serious be holder. What tragedies hath it wrought in the Christian church! Into how weak and languishing a condition hath it brought the religion of professed Christians! Hence have arisen the intemperate, preternatural heats and angers that have spent its strength and spirits, and make it look with so meager and pale a face. We have had a greater mind to dispute than live. And is it not to be resented, that men should sell away the solid strength and vital joy which a serious soul would find in substantial religion, for such toys? yea, and not only famish themselves, but trouble the world, and embroil the church with their impertinencies? When contention becomes a man's element, and he cannot live out of that fire; strains his wit and racks his invention to find matter of quarrel; is resolved nothing said or done by others shall please him, only because he means to please himself in dissenting; disputes only that he may dispute, and loves dissension for itself: this is the unnatural humour that hath so unspeakably troubled the church, and dispirited religion, and filled men's souls with wind and vanity; yea, with fire and fury. This hath made Christians gladiators, and the Christian world a clamorous theatre, while men have equally affected to contend, and to make ostentation of their ability so to do." Let those who are tempted to secede on the ground of the present controversy, remember that Methodism was what it is, in all its important features, when they voluntarily associated themselves with us; and let them well consider the question of religious allegiance; and whether they do not enjoy all the rights and privileges they ever did, or that were ever proposed to them. Let them consider the obligation of their vows to God; the probable issue to their own spiritual estate; and the almost certain influence of such a step upon their families, who may not be able to perceive all those distinctions and opinions by which they are fain to satisfy their own consciences. Finally, let us all take heed to our temper and spirit in this controversy. We may be right in our principles, when we are wrong in our spirit; and the latter is apt to make a far greater impression upon men's minds than even the weight of our arguments. In conducting the present controversy, let us maintain a complete government of our own temper, and It was not in the spirit of sarcastic bitterness that St. Paul defended the truth of God against Gentile philosophers, and against Jewish advocates of the Mosaic law; nor did St. Peter and St Jude expose with levity and scorn those misguided men who, in their times, disturbed the peace of the church, by speaking perverse things, and attempting to draw away disciples after them. They reproved these divisive proceedings with unflinching fidelity; but with yearning pity, and with many tears. The cause of God needs not the hand of an Uzzah to support it. The duties of the times are plainly such as many, we would hope not the bulk, of religious professors are indisposed to. Our general religious character needs more information, steadiness, principle, system, selfdenial, retirement, contemplation. Activity, despatch, bustle, ferment, distinguish all the movements of society in every thing,-in politics, commerce, education, enterprise, religion. The immediate instinctive appetite is for novelty and excite. ment. The calm of retirement, in which the stillness of men's passions, like the bosom of a tranquil lake, receives and reflects the brightest hues and the very depth of heaven, is comparatively unknown. gious knowledge is too exclusively acquired from the pulpit; too little from the deep seclusion in which men realize the most awful truths and interests of immortality. Men are in too much haste to be wise. They have not time to converse with the mighty dead. The rapidity of this world's movements indisposes them for calm, well-considered, great Reli individual purposes. The celerity and ease with which all matters of the most passing interest are supplied to the public desire of novelty, produce a mental intoxication, and the inebriating cup only aggravates their thirst. Society has become morbidly excitable, versatile, superficial, and unquiet. A passion for politics, in all the varieties of political creeds, has greatly served to produce the present state of things, and has superinduced upon men's natural repugnance to caution and restraint such a sensitiveness, that if there be a suspected tincture of a man's political creed, it will not surprise us if his soundest advice be rejected, and bis most wholesome and necessary cautions despised. We must lean the other way; we must oppose these tendencies of society, and of our own minds. Our business is to retire from the scenes of strife to the word of God; to subtract more time from the business and frivolities of the world for intercourse with heaven; to isolate ourselves, and scrutinize the principles on which we act. Let us be sure, from a rigid faithfulness in judging ourselves, that we desire nothing in comparison with the progress of that great spiritual work which God has committed to us as an influential body of Christians, and the increase of our own souls in every devout and holy affection. Then the earth shall yield her increase, and God, even our own God, shall bless us. God shall bless us; and all the ends of the earth shall fear him." In the mean while, how seasonable is the admonition of the Apostle!" Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful." (Col. iii. 12-15.) IOTA. REVIEW. Notices of the Holy Land, and other Places mentioned in the Scriptures ; visited in 1832-3. By the Rev. R. Spence Hardy. 12mo. pp. 354. Smith and Elder. Ir is still the custom, in many parts of the world, to measure and note distances as they were for the most part measured and noted by the ancients, and of which we find many instances in the Scriptures, that is, by the time taken to traverse them. If we knew all the metaphysical relations between duration and space, we should very likely find that this practice was very philosophical; at any rate it was sufficiently convenient for them who employed it. Before the roads were marked with mile-stones, and stage-coaches ran along them with guards and timekeepers, it was found that the average pace of men, horses, and camels was pretty uniform, and all requisite purposes were answered by the knowledge that such a desert was three days' journey across,-that from the last well to the nearest human habitation was ten hours,-that from this country to that was not less than a journey of two months. But all this, with some few exceptions, is changed. What with the actual admeasurement of roads, and what with the accuracy and precision of astronomical and geographical observations, not only are the true distances between different places, in most instances at least, carefully noted, but the dimensions of the world itself are tolerably well known, and it seems impossible now either to extend its limits, or contract them. It is very well that it is so; or modern inventions and im |