Its organization.

nations might be united.* The Methodist church, like the Protestant, is a national church.

All the different con

gregations of the denomination in the United States, go to constitute "The Methodist Episcopal Church."+ "The spiritual and temporal business of [this] church" is under the general supervision of six bishops; who have the control and direction of more than two thousand travelling preachers, and numerous local preachers.

The United States are divided by the bishops into twentyeight "Conferences" or dioceses, in each of which there is a " Yearly Conference," or meeting of all the travelling preachers, and such as are eligible to this office in the Conference; which, with the presiding bishop, transact the business of the diocese or conference.

From these yearly conferences, a number of delegatesone for every twenty-one members-go up to form the "General Conference." These conferences answer to the General and State Conventions of the Protestant church; with this essential difference- —no lay delegates are admitted by the Methodist discipline, to either the yearly or general conference; and yet, these bodies, with the bishops, have the control and government of the entire Methodist church.

The several congregations seem to have no voice in the selection of preachers, or the election of their pastors. The general conference chooses the bishops ("Discipline," Chap. I. sect. 4), the yearly conferences choose the trav

* See his letters to Bishop White, in "Memoirs of Episcopal Church in United States," pp. 425-431.

My guide in the following delineation is "The Book of Discipline of the Methodist Episcopal Church," "Letters on Methodism," "Encyclopedia of Relig. Knowl." and Buck's Dictionary.

Same subject.

elling deacons and elders, (Dis. sect. 6 and 7,) and present them to the bishops for ordination. (Ibid.) The bishops appoint the presiding elders, (Dis. sect. 5,) who are virtually bishops in their respective districts. Sect. 5.

The presiding elders, the travelling elders, the deacons, and the preachers,* are all under the direction of the bishops, who station them where they think proper, and move them when they judge best, subject to certain general restrictions. Sects. 4, 5 and 8, and Ans. 11 and 12.

Every conference is divided into several districts, over each of which a presiding elder is placed, (Dis. I. sect. 5,) who has the control and direction of all the travelling and local preachers within the district. Discip. I. sect. 5.

Every district is divided into several "Circuits," embracing several congregations or societies. Each of these circuits is supplied with travelling preachers, deacons, elders, or "preachers;" more or less exhorters ;† local preachers; and three or more stewards," who have charge of the temporalities of the circuit. Dis. Part II. sect. 3.

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Every congregation is divided into "Classes" of about twelve persons; to each of which "a leader" is appointed. Dis. Part II. sect. 1.

The special charge" of each circuit, is intrusted to one of the travelling ministers of the circuit. He licences

* "A preacher" is a person on trial for admission to "full connection." Dis. Chap. I. sect. 8.

"Exhorters," and what are called "local preachers"—are persons, not connected with the conference, not supported by its funds, nor devoted entirely to the ministry; usually men who are engaged in some secular employment, but who exhort or preach occasionally, as circumstances may require.

Wesleyan Methodism, anti-republican,

the unordained local preachers* and exhorters;" he appoints and removes, as he judges proper, all the class leaders and stewards on the circuit ;† and has the general oversight and direction of all the preachers and exhorters, and stewards and leaders, and of the spiritual and temporal affairs of the circuits. See Dis. I. sect. 9.

The people, composing the Methodist church, seem to have no voice in the election of one of the above officers, into whose hands the management of their secular and ecclesiastical affairs is committed. The bishops, the presiding elders, and the travelling preachers control everything. John Wesley was certainly correct, when he said of himself and his Methodist brethren-"WE ARE NO REPUBLICANS." Richard Watson, a standard writer among the Methodists, says: "A popular form of church government ** could only be tolerable in very small isolated societies, and that in the times of their greatest simplicity and love." "Theological Institutes," Part IV. chap. 1.

The system of church government which has now been briefly detailed, lays no claim to a divine origin. See Articles of Religion, Art. XXII; it originated with Mr. Wesley. In 1784 he ordained, by the imposition of his own hands, Thomas Coke, for the episcopal office in America," and commissioned and directed him to set apart

* The ordained local preachers, are either persons who were once travelling preachers, or such persons as have been specially recommended to the bishop for ordination.

"As long as I live," said Mr. Wesley, "the people shall have no share in choosing either stewards or leaders among the Methodists."

See Letter to John Mason.

Other particulars in which Methodism and Cong. differ.

Francis Asbury** for the same episcopal office." Dis. sect. 1. By their hands the present clergy of this church have chiefly received ordination.

I need not stop to show how unlike Congregational usage all these things are, or how contrary to our principles is this entire organization.

In several other particulars Wesleyan Methodism differs quite as widely from Congregationalism. In the admission of members to the church, the Wesleyan mode is briefly this: All "who desire to flee from the wrath to come, and to be saved from their sins," are formed into classes, of twelve persons in each; and a leader is appointed to meet them weekly," to advise, reprove, comfort, or exhort [them] as occasion may require." After a probation of six months, and nothing occurring to contradict their original profession of a desire to flee from the wrath to come, and to be saved from their sins," they are, after baptism, considered as members of the Methodist Episcopal Church. Dis. Chap. II. sect. 1 and 2.

I do not find that any person has aught to say respecting the admission of members into "full connection" but the class leader and the leader of the circuit. The process seems to be briefly this: The class leader recommends to the circuit leader, any person having belonged to his class for six months, whom he judges suitable for church fellowship; the circuit leader gives the person a ticket" of admission to the church, and reads his name as ceived," at the next Quarterly meeting of the circuit. See Dis. II. sect. 1 and 2.

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In the discipline of erring and offending persons, there is not, so far as I can discover, any reference to the 18th chap. of Matthew.

The discipline of erring and offending persons.

The method pursued with those who are not in "full connection," that is, are still members, on probation of a class, is thus described in the Discipline: "We will admonish him of the error of his ways. We will bear with him for a season. But then, if he repent not, he hath no more place among us. We have delivered our own souls." Chap. II. sect. 1 and 7. His name is read at the next Quarterly meeting, by the "official minister," as "excluded" from the society, (Dis. II. sect. 2.) and thus the matter ends.

The process with those who have been admitted to church privileges, is briefly as follows: If a person is accused of a crime sufficient, if true, to exclude from the kingdom of grace and glory, the accused and the accuser are brought together "before the society of which he is a member, or a select number of them, in the presence of a bishop, elder, deacon, or preacher;" and if found guilty by a majority of the persons thus assembled, the discipline says: "Let the minister or preacher who has the charge of the circuit, expel him.”

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In cases of a less aggravated character, "a preacher or leader" gives private reproof first, "on second offence he may take one or two faithful friends," on a third offence let the case be brought before the society, or a select number; and if there be no sign of real humiliation, the offender must be cut off." Disc. II. sect. 7.

It should be remarked, that although "the society or a select number" have the privilege of saying whether, in their opinion the accused is guilty or innocent, yet they have no power to acquit or exclude the offender. The presiding minister has a veto upon the vote of society: indeed, "the society or a select number" act only the part