2. They maintain that the condition of justification is faith; and hold that not only without faith no one can be saved, but also, that as soon as any one has true faith, in that moment he is justified: this is called the New Birth.

It should be understood, that this doctrine of justification by faith only, includes in it also the notion of the witness of the spirit: that is, according to the Methodists, an instantaneous, sensible impression, or, comfortable assurance in the mind of the sinner, that his sins are forgiven, and that he stands justified before God; but on this part of the doctrine, there appears to be a difference of opinion among them. At the conference held in 1806, Mr. Joseph Cooke, was expelled from the connexion because he had taught, in two sermons which he published, that in whatever moment a sinner returns to God, according to the requisitions of the Gospel, God accepts that sinner, and his wrath no longer abides upon him; or in other words, that the sinner is justified: and, that, whether he has any comfortable persuasion of it in his own mind, or not. For this, though he offered to prove that he had taught nothing which is not contained in the writings of Wesley and Fletcher, Mr. Cooke was condemned unheard. What, however, he was not allowed to prove before the conference, he has since proved before the world. See his late publication, entitled "Methodism condemned by Methodist Preachers," &c.

3. They maintain, that though good works cannot go before, yet they must always follow, justifying faith.

4. They believe that it is the duty and privilege of all true belivers to attain to a state of perfection, or, as they sometimes express it, entire sanctification, before they leave this life.

This is a favourite doctrine with the Wesleyan Methodists.It is thus described: "They believe that Christians may, nay, ought, to attain to a state of moral perfection before death: and that this may be attained in a moment, just as they received the forgiveness of their sins. This work they assign chiefly to the third person in the Trinity, who is said to commence his cleansing operations the moment he speaks peace to the soul by the absolution of the sinner; and that he, the Holy Ghost, silently, and sometimes almost imperceptibly, proceeds to work on the remains of inbred sin, till, a moment, the old man with his deeds is wholly put off, and the soul is purged from every stain, not having spot or wrinkle or any such thing. This state of perfection needs never be lost." Mr. Wesley asserted there is a state of santification, from which the believers can never fall. It is proper to remark, that the Methodists believe in all the leading doctrines of other orthodox Christians, as far as relates to

original or birth sin, the Trinity, atonement, or the vicarious sacrifice of Christ, the eternity of hell torments, &c. They dif fer from the Whitfieldian Methodists concerning predestination, irresistible grace, imputed righteousness, the final perseverance of the saints, election, and reprobation.

The Wesleyan Methodists are incorporated into a regular and compact body, and have adopted a system of church government, which has a wonderful tendency to unite the members to each other. Their meetings for worship and for business are of va rious kinds, and are distinguished into prayer-meetings, classmeetings, band-meetings, watch-nights, love-feasts, yearly-covenants, quarterly-meetings, district-meetings, and annual conferences. Their church officers are denominated travelling preachers, who are divided into superintendents and helpers; local preachers, who follow some secular employment, and never travel; class-leaders, prayer-leaders or exhorters, band-leaders, trustees, and stewards. For the more easy management and union of the whole connexion, the kingdom is divided into districts, comprehending generally, three, four, or more circuits, the whole being under the immediate superintendence of the conference, which is assembled annually, and consists of one hundred trav elling preachers, at first nominated in the will of the late Rev. John Wesley, their number being regularly filled up by ballot. Soon after the death of Mr. John Wesley, his people began to be divided with respect to discipline. Notwithstanding his professed attachment to the church of England, he suffered himself, towards the latter part of his life, to be persuaded to ordain some of his preachers, bishops and priests. This produced a great sensation throughout the societies, and it was thought that he wished a regular ordination to take place at some future opportunity. At the first conference after his death, the preachers published a declaration, in which they avowed their determination to take up the plan as Mr. Wesley had left it. This, was by no means satisfactory to many of the preachers and people. Several pamphlets were published, tending to demonstrate the justness of the claim, that a plan of perfect equality and religious liberty ought to be extended to all the societies.These disputes at length produced what was called a plan of pacification, in which it was decided by ballot, that in every place where a three-fold majority of class-leaders, stewards, and trustees, desired it, the people should have preaching in church hours, and the sacrament of baptism and the Lord's Supper administered to them.

The spirit of investigation being excited, did not terminate here, for it was soon began to be discovered that the whole ought

wi prve their suffrages in spiriImpliers were published on these ne side of the people, was the

zom, var had been many years a travel▼is much respected for his zeal and activity Suns joergy. He was expelled the connex20 i murs encded -The Progress of Liberty

hang menor, in 1797, there were delegates from ens #7170is parts who were intrusted to request, Novie MỘT have avere in the formation of their own Sacs If her own cicers, and the distribution of ཏྠ 'ཡཱ ཙིནྟི ཡཱ' Their regless were refused; and a mopor na ne a egos ma se people might be permitted to 2168, zar Kotice being negatived, all hopes of Leveur De people and leading preachers were * 2 * 1963 of church government was 18. AMMING, & Sestem of Methodism, denomis plan was organized and

kom Then an old travelling preacher. & Path The Ton Grundell, a blind gentleenes and impeachable integrity. The kayakan siad aopic of De New Connection, sometimes called Depuit & v» mroevenæg mail meetings for business. Their 、、•ད』 gorcompon s 70d down in a small pamphlet enDaw Nowua seks ai dhe anced societies of Methodists in the

Uk Vidov lig & garconrate statement of the numsapukan ini nanik in the Wesleyan connexion of Mechi tiết và đầu xe third annual conference, held

Total,

may be added about 109,000 adult heare), joda sondiment; though for various causes, maliy ecag the societies. To these, still

led abos 218.000 more composed of the

younger branches of families, and those generally influenced by the Methodist doctrines. About 6,000 more may be added for Methodists, who, fram slight difference as to discipline, &c. have formed themselves into independent societies, in various parts of the United Kingdoms, not now to reckon the Methodists of the New Connection. It appears from the report of the last conference at Liverpool, in July, 1807, that an increase of 8,428 mem bers had then been made to the society in the Kingdoms since the preceding conference. At the conference held by the Methodists of the New Connexion, in May, 1807, their number was 6,428. They had an increase, we understand, of about 700 since that period. It appears, therefore, that the total number of Arminian Methodists amount to about 619,538, the Calvinian Methodists are doubtless equally numerous. The local and travelling preachers, belonging to the different Methodist societies, amount to about 1,630. For a very impartial and minute history of the rise and present state of this sect, see the Rev. J. Nightingale's "Portraiture of Methodism." Two pamphlets on the subject of Methodism have also been lately published, which have excited considerable interest, and deserve to be generally circulated, entitled "Hints to the Public and the Legislature, on the Nature and Effects of Evangelical Preaching. By a Barrister." Replies to the first of these pamphlets have been *published by Dr. Hawker, and others. The periodical publications conducted by the Methodists are numerous, and have an astonishing circulation. Of the Methodist Magazine, about twenty thousand copies are sold monthly. The Eclectic Review, in the same interest, appears, by a circular letter lately printed and signed by several preachers, both of the Arminian and Calvinian Methodists, to be very limited. The Methodists have also in their interest a weekly Newspaper, called The Instructor. The number of small tracts and pamphlets sold and given away by the Methodists is incredible; and they are indefatigable in their attempts to convert the Mahometans, and heathen to their way of thinking.

CHAPTER XV.

PRESBYTERIANS.

THIS denomination of Protestant Dissenters has been called by different names at different periods of time. In their first attempts for a further reformation of the church they were, by

to have a voice in the temporal concerns of the societies, vote in the election of church officers, and give their suffrages in spiritual concerns. Numerous pamphlets were published on these subjects. The leading man on the side of the people, was the late Mr. Alexander Kilham, who had been many years a travelling preacher, and was much respected for his zeal and activity in the cause of religious liberty. He was expelled the connexion for publishing a work entitled "The Progress of Liberty among the people called Methodists."

At the Leeds conference, in 1797, there were delegates from many societies in various parts, who were intrusted to request, that "the people might have a vote in the formation of their own laws, the choice of their own officers, and the distribution of their own property." Their requests were refused; and a motion that the delegates from the people might be permitted to have seats in the yearly conference being negatived, all hopes of accommodation between the people and leading preachers were cut off. Immediately a new plan of church government was proposed, and on it was founded a system of Methodism, denominated, "The New Connection." This plan was organized and supported by Mr. William Thom, an old travelling preacher, Mr. Alexander Kilham, and Mr. John Grundell, a blind gentleman, of considerable talents and unimpeachable integrity. The preachers and people of the New Connection, sometimes called Kilhamites, are incorporated in all meetings for business. Their plan of church government is laid down in a small pamphlet entitled "General rules of the united societies of Methodists in the New Connection."

The following is given as an accurate statement of the number of preachers and people in the Wesleyan connexion of Methodists, at the close of the sixty-third annual conference, held in August, 1806.

In addition to these, may be added about 109,000 adult hearers, Methodists in religious sentiment; though for various causes, prevented from formally joining the societies. To these, still urther, may be added about 218,000 more composed of the