and in that capacity, as well as in other respects, he will be much missed, and his loss severely felt. Stafford.

D. S.

Died on the 7th inst., our beloved sister, SOPHIA LE PAGE, in the 55th year

of her age. She was a meek, humble follower of Christ Jesus. Her last affliction was painful, but supported by grace, she triumphed in death, and now rests in glory. H. WATTS.

Guernsey, Feb. 13, 1855.

THE Rev. Thomas Allin, after a few introductory remarks, said: Mr. Chairman,-The founders of the Methodist New Connexion, among whom the self-denying and noble-minded Kilham occupied so honourable a place, while recognizing the exclusive headship of Christ in his church, and the equally exclusive authority of the Scriptures as the rule of Christian faith and practice, were, as Mr. Cooke has well observed in an able address delivered by him a short time ago, 66 no speculators in doctrine. They were born in Methodism, and understood its value, its importance, and its providential character. They had too strong a conviction of the scriptural nature of its doctrine, its ordinances, and appliances, to desire any change in its spiritual elements. But they thought then, as we think now, it was deeply to be deplored that a system containing so much that is superlatively good and excellent in its spiritual character, should be combined with a polity essentially despotic and unscriptural. (Hear, hear.) They therefore laboured to purge away the dross from the fine gold, to render Methodism as free and as scriptural in its government as it was pure in its doctrines and effective in its appliances. (Hear, hear.) Our venerable founders held, as we still hold, that the church of God consists, not of ministers without members, nor members without ministers, but of both united; and that no system of government could be either rational, scriptural, or just, which did not unite the members with the ministers in every department of its political administration: that in appropriating the funds which the church contributes, and in the formation and administration of the laws by which it is governed, the people have a natural, a scriptural, and an inalienable right to participate with their ministers. That was their fundamental principle."

And as a fundamental principle we

still maintain this principle. It is embodied in every part of our written laws, and in the constitution of every committee or other meeting for the management of church affairs, from Leaders' Meetings up to the Conference itself. In each and all, the people are associated with the ministry in at least equal, and, in some meetings, as we shall just now see, in greater numbers. (Hear, hear.)

66

An allegation has indeed been lately made, I believe for the first time, that the liberties of our people are rendered nil by the power vested in our Conference. A much more acute reasoner than this discoverer appears to be, designated our governmental system, some years ago, an arch without a keystone," as being, in his judgment, vitally deficient in that power. Both these charges cannot be true; and the mere fact of their having been made, renders it probable that neither of them is so, but that the truth lies between them. And such, as I believe you will see, is the real state of the case. (Hear.)

Commencing at the bottom of the scale, I have to observe, that while the power of expelling members is vested, with us, in the Leaders' Meeting, the names of candidates for church fellowship are directed to be made known to the whole Church, either in the respective classes, or in a general Church Meeting; that should any objection to their admission exist, it may be ascertained and duly examined. In the appointment of Leaders, the members of the class are entitled to recommend to the Leaders' Meeting, or that meeting may recommend to the class; but the concurrence of both is required in order to appointment. Society Stewards, though nominated by the Leaders' Meeting, must be approved by a general meeting of the Church. Candidates for the Itinerant Ministry must be recommended by the churches to which they belong; and Church Meetings are

entitled to appoint their Representatives to the Quarterly Meetings, and instruct them on any matter, so far as they may deem necessary, and to vote for the lay representative to Conference; or the two latter may rest with the Leaders and Quarterly Meetings, should the Circuit so determine. Our members have thus a direct voice in the admission of candidates for church fellowship in the appointment of all society officers, and, so far at least as the laws are concerned, in the election of their representatives to the Quarterly Meetings, and of the lay representative to the Conference. Whether these are substantial liberties, or shadows only, I may safely leave common sense to determine. (Hear, hear.)

But these liberties are virtually extended, and more fully secured, by the constitution and functions of the Leaders' Meetings. These are composed of the Leaders and Society Stewards, chosen, as we have seen, by the church, a Representative of the trustees of the chapel, and another of the Sabbath-schools. These, all of whom are of the people, act in their name and on their behalf, determine on the admission or removal of members or leaders, and are entrusted with the general management of both the temporal and spiritual affairs of their respective churches. Although, therefore, one or more of the circuit preachers may be present, yet as everything is determined by a majority of votes, the liberties both of the meeting and of the church members are in their own keeping; and no preacher, except with their consent, can encroach upon them. (Hear, hear.) Let it be observed, too, that with us no preacher claims the exclusive divine right to admit to or remove from either membership or office; but, unless in a case of appeal-a case of rare occurrence, and which we shall ere long noticethe voice of the Church is paramount. (Hear.) Where, indeed, there are not more than three leaders, the superintendent may refer a doubtful case to the Quarterly Meeting, but its decision, not his, must determine it. In all these matters, and they are matters of the first importance to the liberties of the churches, the power of ministers is only the power of moral suasion which character and talents may give, together with a single vote. ("Hear," and cheers.)

Proceeding onward to our Quarterly, and which are properly Circuit, Meetings, we find the power of our churches still paramount. And let me request the special attention of this meeting to the fact, that, with us, such is the composition and such the functions of the Quarterly Meetings, as to render them the great bulwarks of the liberties of our churches; the chief depositories and instruments of their power; giving them, through their representatives to Conference, and the instructions with which those representatives may be furnished, and the account the churches may require them to render, the power both of direction in the proceedings of Conference, and of the subsequent review of its proceedings; and in all this investing them collectively with a practical importance scarcely surpassed, if indeed equalled, by Conference itself. (Hear, hear.) Whatever, therefore, may be asserted by partial observers, or mere theorists, respecting the power of our Conferences to disregard or override the convictions of our people, as made known in their Quarterly Meetings, all who have acquainted themselves fully with the mutual relations subsisting between those meetings and the Conference, and the direct and reflex influences reciprocally exerted, will see, what all practically acquainted with the working of the system know full well, that as, on the one hand, Conference can have no interest hostile to the interests of the Circuit Quarterly Meetings, so, on the other hand, should any conflict arise between them, to the deliberate convictions of those meetings Conference must ultimately bow. So it has been; and so it must be. (Hear, hear.) As surely as the British House of Commons must yield to the convictions of the British people perseveringly urged upon their representatives, so surely must the Conference of the Methodist New Connexion yield to the voice of the churches presented and reiterated through the Circuit Quarterly Meetings and Representatives. ("Hear," and cheers.) render these meetings the fittest depositories of such a power, the fathers of the Connexion, with a foresight and wisdom which reflect upon them double honour, formed them, not on the exofficio principle, as it existed in the community they had left, but, as fully as they judged possible, on the principle of representation; at the same time,

To

however, giving to all classes of our people free access to those meetings, with liberty to speak, only subject to the chairman and a majority of the meeting. ("Hear," and cheers.) The quarterly meeting is therefore composed of the "Circuit Preachers, the Circuit Stewards, the Secretary of the Local Preachers, and the Representatives of the people chosen from the Local Preachers, Leaders, Trustees (being members), and other experienced persons from our different societies ;" each society sending representatives according to the number of its members, and on a scale determined upon by the April Quarterly Meeting of each Circuit. (Hear, hear.)

This meeting takes cognizance of all purely circuit matters; makes bylaws for the regulation of its affairs, only so as not to contravene the general rules of the Connexion; elects circuit officers; determines appeals from the Leaders' Meetings, or refers them to the Annual Committee, and forms the connecting link between Conference and the churches that compose the circuit. It determines the number of circuit preachers to be employed during the year, and regu lates their labours; recommends candidates for the itinerant ministry, and gives its judgment respecting probationers; nominates the persons from whom the lay-representative to Conference is to be chosen by the churches, and supplies both him and the preacher sent with their credentials and instructions. In connection with the latter duty, the Quarterly Meeting is entitled to review any of the proceedings of the previous Conference, or any of the existing laws of the community,-to take into consideration any existing error or want, whether relating to law or practice, and not only to memorialize or petition, but to give specific instructions to its representatives; and if it deem the matter sufficiently important, it may require from them a pledge to support its judgment. And as the representatives are responsible to the meeting so instructing them, should they fail in duty, it may call them to account in the way deemed most proper. (Hear, hear.) This power of review and direction is constantly possessed, and may be exercised at any meeting, though most suitably, in general, at the meeting prior to Conference. And as any member is

allowed both to attend and express his opinion at these meetings, he has thus an opportunity of bringing his views on any connexional arrangement under consideration, and of transmitting them to Conference, should they be approved. (Hear, hear.) Thus it is that our churches, through the medium of the Quarterly Meetings, create the Conference, and, as far as they choose, both direct and control its operations. Conference is thus rendered, not, as it is too often represented, an independent, despotic, irresponsible authority; but only an assembly formed by our churches for the regulation of their general affairs, in which their intelligence is concentrated, their mutual wants and wishes made known, and the general will embodied in the form of law; and which thus becomes the bond of their connexional union and the instrument of their power,-the centre of that gravitating influence which gives cohesion to all the parts of the system, determining their general movements, balancing their powers, and preserving the order and harmony of the whole. What the Leaders' Meeting is to societies, and the Quarterly Meeting to circuits, such is Conference to the community; and nothing more. All this being perfectly understood both by Conference and our intelligent members, it prevents Conference from attempting the adoption of any measure not likely to be approved by our churches, and has led to the general practice of submitting every important measure to their consideration prior to enactment; and, on the other hand, it has secured the confidence of our churches in what they know to be their Conference, and thus the peace of the entire community. (Hear.)

Though these facts furnish a sufficient refutation of the misrepresentations so industriously circulated, yet it may be expedient briefly to notice the principal points to which specific exceptions are taken. The fathers of the Methodist New Connexion did not attempt to frame a purely republican form of government, on the exclusive principle of REPRESENTATION; but rather a Constitution which should associate the itinerant ministry with the lay-representatives and connexional officers; yet under such an arrangement as to secure to the representative principle in the Quarterly Meetings and Con

ference, and to the churches, by its means, the predominant and controlling power. And this, as already seen, is effectually secured. (Hear, hear.) It is, however, maintained, that thus to equalise the numbers of ministers and lay-representatives in Conference, and to require in all ordinary cases that the former be composed of the superintendents, is both to curtail unnecessarily the elective power of the churches, and to endanger the public liberties of the community, both by rendering the ex-officio principle predominant in Conference, and by the equal power given to the ministers with the lay-representatives. Did this arrangement really jeopardize public liberty, it would receive from me neither apology nor defence. But, how specious soever the proposition thus laid down may be made to appear by abstracting it from all its natural or necessary associations, yet have those associations only to be brought distinctly into view to enable the thoughtful and unprejudiced to see its futility. (Hear, hear.) In support of the latter part of the preceding proposition, strong representations are often made of the love of power inherent in man, its influence on the Christian ministry, and the calamities it has entailed on the Church. And where despotic principles are held as articles of faith, or the exercise of power is not restricted by counteracting influences and responsibilities, the inherent love of power will thus develop itself, both in civil and ecclesiastical government. (Hear, hear.) There being a divinelyestablished connection between principles and conduct, the belief of despotic principles, especially when connected with the possession of despotic power, is not only calculated to make despots, but to blind them to the unrighteousness they commit. And to these sources may be traced the greater part, if not all, the ills so justly complained of. But the converse of this is equally true. The understanding and cordial belief of the great principles

of Christian liberty are calculated to neutralise natural selfishness, and prevent that inordinate love of power which is the root of the tree so productive of oppression and wrong; more especially when that belief is associated with, and fenced round by, the high and hallowing considerations so vividly presented by the Gospel to the mind of the Christian minister. (Hear, hear.) When, therefore, danger is represented as arising to the liberties of the Church from the association of the ministry with the laity, as it exists among us, we claim, as bare justice, the distinct admission of the facts-that our ministers are not indoctrinated with the fictions of apostolic succession and episcopal ordination, nor yet with the dogma of the exclusive power of the keys, with its equally exclusive responsibilities; thus forming a corporate class entitled to give law to all other classes, and to call all others to account, but being themselves responsible only to their own order and the great Judge of all; but they are men understanding and attached to the principles of liberty. They recognise the Christian people as the Churchas being directly and personally united to its Divine Head by a living faith,— deriving the rights of Christian citizenship, with its correspondent responsibilities, immediately from him, and therefore personally accountable to him for their exercise. They know that whatever rights they, as minister., possess, come to them through the Church, and, being for its service and increase, terminate in it; and that the Church has its rights correlatively with theirs, equally divine and inalienable. They know that, though set apart to the work of the ministry, and thus placed over the churches in the Lord both to minister and rule, yet this is to be concurrently with the other orders of the Christian fellowship, as one with them in objects, interests, and responsibilities. (Hear.)

(To be concluded in our next.)

RUSSIAN INTOLERANCE ANd CruELTY. It will be fresh in the remembrance of the readers of the Times, that Lord Panmure, in a speech delivered at a Bible meeting in Edinburgh, and in reply to some remarks previously made by Mr. Bright, M.P., at a meeting of the same society in Rochdale, alluded to a German colony of Moravians settled in the Crimea, who, when a certain degree of religious toleration existed in Russia, emigrated from the Baltic with a view to propagate the principles of Christianity as held by that body among the Crimean Tartars. Lord Panmure, it will be recollected, stated that the selfdenying exertions of the Moravians had produced a most salutary effect upon the manners of the Crimean population within their influence; but that during the reign of the present Czar, and after the death of his mother, the Greek priests, jealous of the teachings of the Moravians, had effectually put an end to their labours, unless they made their converts members of the Greek Church; at present the members of this little colony, he said, were obliged to limit their labours to the cultivation of the soil, and the promoion of their own material comfort. It seems the colony of Moravians in the Crimea hold opinions with regard to the unlawfulness of war precisely analogous to the principles maintained by the members of the Society of Friends in this country, and therefore have always been an object of interest to the English Society of Friends. During the lifetime of the Emperor Alexander and his mother, Mary Feodorowna, when Elizabeth Fry, William Allen, and other influential Quakers were upon terms of intimacy with the Russian Court, a special ukase was promulgated, exempting the Moravian colony in the Crimea from military service, with the exception of converts added to the colony. We are sorry to hear that the promise of exemption from military service ceded to the colony has been broken, and that some influential Quaker families in the North of England have learnt that, upon the able-bodied portion of the male population having refused to enter the Russian army or perform military duty, the military authorities have subjected them to every indignity and cruelty,

such as flogging, imprisonment, &c., and, by the last advices which have reached England, the Quakers have ascertained that 300 of the poor Moravians have been hanged for refusing to take up arms.

Their

The English missionaries to the Jews in Russian Poland are banished. printing and bookbinding establishments, library, and chapel, have been appropriated by the Government and are offered for sale.

A VERY REMARKABLE CALCULATING MACHINE has lately arrived in London, which not only calculates series with four differences up to fifteen ciphers, but at the same time prints the results on tables up to eight ciphers. The machine has been constructed by M. Scheutz, of Stockholm, who has devoted eighteen years to the undertaking.

He

LONGEVITY. DEATH OF MR. G. FLETCHER, AGED 108.-This extraordinary man, who was born on Feb. 2, 1747, at Clarbrouf in Nottinghamshire, died on the 2nd inst. From six years of age he has been brought up in the tenets of Wesleyanism, and it is stated that he remained a member of that body till his death. He spent eighty-three years of his life in active pursuits. He was twenty-one years a farmer, twenty-six years in the army; he was at the battle of Bunker's-hill, and followed Abercromby into Egypt. entered the West India Dock Company's service, where he continued thirty-six years, when he retired on their bounty, still preserving, up to within six months of his decease, that astonishing activity of mind and body for which he was so remarkable, often travelling great distances by rail, and officiating as a lay preacher two or three times a day, regardless of personal inconvenience, for objects of charity and benevolence. About twelve months ago, the editor was associated with this old man in the anniversary services of a chapel of the Wesleyan Reformers in London. At that time he was a fine old man, with a good voice, a head luxuriantly covered with hair; he could walk with a firm step, fill the chapel with the full compass of his voice, and appeared to be no more than about seventy years of age.