derstood, but the clearest doctrines, which shine so luminously in the inspired pages, are not perceived in their spiritual import, their moral meaning and design. "The natural man understandeth not the things of the Spirit, for they are spiritually discerned."

We close our notice of this very interesting and ably written chapter by citing one of its paragraphs. The former are full of beauty, and the latter reads a loud lesson to the children of those parents especially on whom God has shed the sunshine of outward prosperity, while they walked in the light of his countenance, in the communion of Methodism.

"In contemplating the history of Methodism we see an exhibition of what Christianity is competent to effect, when it has no trammels to repress its elasticity, when it operates freely, and without either earthly hopes or restraints. It arose without favour to shine upon it, or secular power to defend it, or wealth to sustain and diffuse it. It was born in poverty, and lived amid reproach and violent opposition. In the development of its own energies it provided its own agents, produced its own resources; and without design, found the best means to secure its internal prosperity and promote its own external diffusion. It borrowed nothing from the kingdoms of this world, but it lacked nothing which heaven could bestow. Ever active, but never exhausted; ever extending its own resources, yet multiplying its means; giving abundantly out of its own poverty, but receiving a hundredfold in return; extending its territory abroad, and yet augmenting its internal strength. It leaned on God, and his power was its defence; his Providence its guide; and his Spirit the perennial fountain whence it drew its supplies of vitality and energy." (p. 51.)

The second chapter-On the Origin of the Connexion-commences with an explicit statement that the originating cause of the denomination was not " any diversity of doctrine, or ordinances, or mode of worship." Our perfect unity with the Wesleyans here is then established on the solid ground of facts, accompanied with an emphatic declaration, that "never was there a period when these doctrines were more tenaciously held and more highly appreciated than at the present time." Our author then states the important and scriptural principles, in the contest for which the Methodist New Connexion was originated. These demand to be given in order :—

1. "The right of the people to hold their public worship at such hours as were most convenient, without their being restricted to the mere intervals of the hours appointed for service in the Established Church.

2. "The right of the people to receive the ordinances of baptism' and the Lord's supper from the hands of their own ministers, and in their own places of worship. 3. "The right of the people to representation in district meetings and in the annual Conference, and thereby to participate in the government of the community and in the appropriation of its funds.

4. "The right of the Church to have a voice, through its local business meetings, in the acception and expulsion of members, the choice of local officers, and in the calling out of candidates for the ministry." (p. 56, 57.)

The arrest of the progress of the salutary principle of gradual development which prevented Wesleyan Methodism, as a system, reaching the maturity it was approaching, and which convulsed the whole body, and at one time threatened its dissolution, is deeply deplored. Without questioning for a moment the purity of Mr. Wesley's motives, and after passing as high a eulogium on his character as is due to fallible man, Mr. Cooke does not permit his veneration to degenerate into weakness. He boldly disputes the right of the venerable saint in the exercise of his absolute authority, and most justly complains of "his

transfer of that power by deed of settlement to the ministers of the body after his death."

The remarks on the provisions of the Poll Deed, designated "A Declaration and Establishment of the People called Methodists," by Dr. Whitehead, Mr. Wesley's biographer, and himself a Wesleyan minister, cited by Mr. Cooke, are too important to be omitted in a review of the origin of the New Connexion. After observing that the title of the deed is "most incongruous," the Doctor adds-

"It is well known that the people called Methodists never held a Conference since Methodism existed. The Conference is an assembly of itinerant preachers, (except two or three clergymen,) and its members are not assembled by any authority derived from the people. When sitting, it exercises powers which are neither derived from the people nor under any control by them. It elects members into its own body, or excludes them at pleasure; it makes regulations and laws, not only for itinerant preachers, but for all persons in the societies; and while these things are transacted, neither local preachers, trustees of chapels, stewards, leaders, or any of the people, have a single representative in the assembly; the people have no check, no balance of power, against any regulation or law the Conference may choose to decree. It is difficult to conceive why this assembly of a few preachers was called, The Conference of the people called Methodists,' unless it was to give the people a hint that they ought to have some representatives, in an assembly where laws are made by which they as Methodists are to be governed." (p. 67, 68.)

The controversies which, after Mr. Wesley's death, for years agitated Methodist Societies, are minutely noticed in this chapter. The objects generally sought by the friends of freedom were the privileges previously stated in four propositions; while every petition to Conference was in favour of such modifications of government as should concede a share of power to the laity. A somewhat vague resolution, passed by the first Conference after Mr. Wesley's decease, produced a temporary tranquillity, but it was only as the morning cloud and the evanescent dew. Some of the ministers having exercised their scriptural right to administer the ordinance of the Lord's Supper, were assailed by tracts and circulars by the high church party. This first induced Mr. Kilham to ride into the field of controversy, where he demonstrated that he was well accoutred and valiant, though previously unexercised. He received assurances of sympathy from several of his brethren in the ministry of high standing. But the next Conference censured what he had written, notwithstanding a number of influential ministers spoke in favour of the sentiments advocated in his publication. "The injustice of this censure was rendered the more obvious by the Conference passing by the publications of Messrs. Taylor and Bradburn, which contained expressions acknowledged to be more worthy of censure than those employed by Mr. Kilham."

With his eye fixed on subsequent events, our author justly remarks, as time passed on, events continued to show the great and threatening difficulties into which both the Conference and the Connexion in general were cast by the unwise policy of Mr. Wesley, in trammelling the body with Church adherence and despotic rule."

In Mr. Kilham's advocacy of the right of lay representation in all the meetings of Methodism, not excepting the Conference itself, he had the expressed sympathy of some of the most eminent ministers in the Connexion. Part of the correspondence is printed in the work before us. Our space precludes our giving more than one brief extract. Dr. Coke, writing to Mr. Kilham, says, "Religious liberty requires that the people should have some negative in respect to their

ministers. Hitherto we have had, since the death of Mr. Wesley, the most perfect aristocracy perhaps existing on the face of the earth. The people have no power: we, the whole, in the fullest sense that can be conceived." Mr. Kilham continued to advocate the cause of religious freedom. One pamphlet was written by the express desire of Mr. Edmondson, against a contemplated attempt to appoint general superintendents or bishops over the Connexion, and was published early in 1795. The general question of church government was also discussed in it.

It was universally felt that the approaching Conference, 1795, must be a very eventful one; and this Convocation was more numerously attended than any preceding one.

"Numerous deputations from trustees, representing the several prevailing parties, were on the spot to confer amongst themselves as to the measures to be employed to secure their adoption. It was at this Conference that The Plan of Pacification'—a title which significantly marks the character of the crisis, was adopted.. In the articles of Pacification, some concessions were made on the subject of administering the ordinances of the Lord's supper and baptism. Burial of the dead and preaching in church hours were also made the subject of the same regulations. But the admission of lay-representatives to district meetings and Conference was still refused, and the absolute power of the superintendent minister in several important matters continued. A very respectable minority objected to these articles, and to the ambiguity of the language employed in some of them. A protest against them was drawn up by Mr. Kilham, and signed by forty-eight of the ministers, including some of the most respectable in the community, and presented to Conference. But it was not permitted to be read." (p. 80.)

66

Shortly after Conference, Mr. Kilham, impressed with the conviction that permanent peace would never be established in the body until such a constitution was adopted as secured to the people New Testament rights and privileges, felt it a duty to make another effort for the attainment of this important object. Under this impression, he wrote a pamphlet entitled 'The Progress of Liberty.' The second part of the work contains the Outline of a Constitution,' proposed for the consideration of 'The People called Methodists;' being the essential elements of the constitution subsequently adopted by the New Connexion. In the month of December, Mr. Kilham was brought before a special district meeting held in Newcastle. But no decisive measure was adopted at this meeting. On the previous day, a public meeting was held in the same town to promote the cause of freedom. This meeting passed resolutions which evinced a clear perception of the principles of religious liberty. These were appended to an address, and widely diffused over the Connexion, and produced a powerful influence on the minds of the people. The regular district meeting held in the month of May, to which the special one had referred Mr. Kilham's case, passed a resolution to defer the whole matter till the next Conference.

"As the Conference approached, a strange alteration took place in the tone of many of Mr. Kilham's former supporters and abettors among the preachers. While Mr. Bradburn had given up his correspondence, Mr. Crowther, another ardent defender of Christian freedom, began to relax in his zeal, professed himself embarrassed what course to take, and expressed his fears that if the people had liberty they would not make a proper use of it. Many others, on whose professions Mr. Kilham had relied as the friends of scriptural liberty, fell away in like manner as the day of trial approached. But amid these desertions he received many encouraging communications from the laity. From Leeds, Manchester, Lancaster, Newark, Nottingham, Plymouth, Aberdeen, and many other places, he received cordial thanks for his servces, with assurances of fidelity; and some communications were accompanied with pecuniary assistance towards the expenses which he had incurred by publishing his works. In fact, it was evident that the cause of truth and freedom, amidst all the rebukes of foes and the desertion of false friends, was progressing, and the opinion was gaining ground among the preachers as well as laymen, that delegates ought to be admitted to Conference." (p. 93.)

The Conference this year (1796) was held in London. Deputations from trustees again assembled to memorialize the Conference, and

amongst the propositions was the following: "That delegates meet with the preachers in the district meetings and Conference." These things, it is justly contended, demonstrate that the call for reform was not the clamour of a few, but the sober demand of the intelligent and respectable portion of the community.

"The response which the Conference gave to the reiterated memorials and appeals may be seen in the most striking and impressive form in the expulsion of Mr. Kilham. We pen this remark, not in anger, but in sorrow; we speak the language, not of feeling, but of sober conviction from a careful review of the whole case." (p. 97.)

The writer here enters on an able argument condemnatory of Mr. Kilham's expulsion, and that in the most ignominious forms the Conference had ever used; without any attempt to impeach his moral character, or to assail the principles he had advocated. Mr. Cooke says: “We have no desire to judge harshly, but when we have put upon this transaction the most favourable construction which charity itself can dictate, we are forced to the conclusion, that the sentence passed upon Mr. Kilham was intended as much to counteract his principles as his personal influence; in fact, to make him a public example for the admonition of all others who should feel inclined to advocate the same cause." (p. 99.)

After his expulsion, he continued to preach in various places, and conducted the Methodist Monitor. New and striking proofs were given of the purity of Mr. Kilham's motives, who "yet hoped that division would be prevented." (p. 103.) Some of the ministers still continued to hold friendly epistolary intercourse with him, and professed their intention, if matters were brought to a crisis, to identify themselves with the cause of religious freedom. His call to Sheffield, to meet Messrs. Bramwell and H. Taylor, secretly, will much interest the reader. (p. 103.)

The Conference of 1797 was held in Leeds.

"As in former years, deputations from trustees and societies were again convened to exercise their influence upon Conference. Indeed, since the death of Mr. Wesley, the Conference of lay-deputations had been as regular as the Conference of preachers. On this occasion there were about seventy present." (p. 106.)

The same page records another demonstration of Mr. Kilham's spirit of self-sacrifice for public good. "On the first of August the delegates or deputations met, and three different propositions on the subject of lay-representation were successively submitted to Conference; but they were all rejected." While some modifications were made relating to financial matters, the reception and expulsion of members, and the appointment of officers, the power to hold meetings to consider abuses, or send petitions to Conference was virtually taken away" from the people. Mr. Cooke writes with much candour on the difficulties which beset the sacramental question, but adds, for the refusal of laydelegation no such apology can be pleaded." This he proceeds to establish. The most specious plea, from the alleged insuperable obstacles of the Deed of Settlement, is not passed over.

66

"When the Conference had cut off the hopes of the friends of scriptural liberty, their way was plain for seceding from the parent body, and organizing themselves into a distinct denomination, under a constitution which secured to them the enjoyment of those rights and privileges which they had so long sought in vain. But this decision required more firmness of principle than many were found to possess. Many of both preachers and laity yielded to the consideration of convenience and expediency in the trying hour. Even Bramwell, who had clung to Kilham in his adversity, and encouraged him to persevere in

D

defence of the people's rights, did not venture to cast in his lot with the few who stood out for principle; and though Taylor resigned when first the Conference refused the reasonable concessions of the delegates, he was afterwards induced to withdraw his resignation. The gifted Robert Hall has somewhere said that, 'To arbitrate between the interfering claims of inclination and of duty; and to forego a present, in order to realize a greater but a future good, is the moral arithmetic of man.' But this arithmetic, alas! is never sufficiently practised; and in the crisis we are now contemplating, it was either not understood, or not duly appreciated by many in the Conference. Three of the preachers there were who adopted this maxim, Messrs. W. Thom, S. Evensfield, and A. Cummins. These men voluntarily left the advantages of an established and somewhat opulent community, and united with the devoted Kilham in the organization of the New Itinerancy, with the prospect of reproach, hardship, and toils of no ordinary kind. "These brethren, with a number of delegates from the people, met together in Ebenezer Chapel,* Leeds, on the 9th of August, 1797, when Mr. Thom was elected president, and the basis of a constitution adopted in conformity with the principles which had so long been publicly set forth and advocated. The full development and formal settlement of these principles were reserved until the ensuing Conference."

"The most important places in which friends declared for the New Itinerancy were Alnwick, Ashton, Bolton, Chester, Hanley, Leeds, Liverpool, Macclesfield, Manchester, Nottingham, Newcastle, and Stockport; which became the nuclei of distinct circuits, and consisting altogether of about five thousand members."

The pacific, pious, and noble sentiments which Mr. Kilham published in the Monitor after the division, form an appropriate conclusion to this very interesting chapter; the importance of which is our sufficient apology for this extended notice. Our prescribed limits. have compelled us to give but an imperfect view of the events recorded in this part of the work. Throughout there is vigour and freshness in the style of narration; but the crowning excellence is, the Christian candour which pervades the whole.

THE PREADAMITE EARTH: Contributions to Theological Science. By JOHN HARRIS, D.D. Second Thousand. London: Ward and Co.

The volume of Nature and the records of Holy Scripture have one Author; and the object of each is to illustrate the character and unfold the glory of the Blessed God. Each stands in the position of a distinct and independent witness, but there must be essential harmony in their teachings. The volume of Nature may disclose facts not stated in the written word; and the written word may and will reveal truths not disclosed in the volume of Nature; but however distinct in the class of truths which each may respectively make known, there cannot be a note of discord between them. Ignorance and precipitancy may induce a false exegesis of the Scripture testimony, and scepticism may torture facts in the economy of Nature to force a perverse and sinister utterance against revealed religion. But theology is not accountable for the former, nor philosophy for the latter; both are false witnesses against the truth, and time elicits facts which expose their fallacy. Science, therefore, is the friend of religious truth, and exhibits the connexion and harmony between Jehovah's works and word. While revelation declares his existence and perfections, Nature utters her emphatic response to the Divine oracle. Reasoning on the self-evident axiom that there can be no effect without an adequate cause, we know from our own existence and that of the universe around us, that there must be one self-existent and independent Being, the Author and Preserver of all things. This fundamental truth established, every department of Nature brings the tribute of her testimony to his glorious perfections and operations. Astronomy demonstrates the immensity of his works; geology discloses their antiquity; and

* Vide 103.