for several years, when the providence of God opened the way for them to labor together, they most harmoniously drew together as true yoke-fellows, and scarcely did they strike a blow, but that a powerful revival attended the effort. He was indeed "a son of thunder," whose powerful appeals touched the most stony heart. Failing in the "community" project, tended no doubt to subserve the cause which they had so nearly at heart. They were scattered, and in their scattered condition have accomplished more than they would have done if confined to one spot as a centre of operations. This attempt to build up a permanent community was an unwise move, and is now universally so regarded by the persons interested. So the fathers think; and some of their sons, now that property associations and communities are heralded as the sovereign panacea of the ills of human society, look back to that time with an instinctive dislike to such schemes for human improve ment. 66 year 1839, was removed to Fayetteville, N. Y., and took the name Fayetteville Luminary," edited as before. In the fall of 1841, an association was formed between the Reformed Methodists, Society Methodists, and local bodies of Wesleyan Methodists, the object of which was to aid each other, without merging the various bodies in one church. By the terms of this association, the name of the Luminary was changed to that of the "Methodist Reformer," the Reformer to be the organ of the association, but still the press to be the property of the Reformed Methodists. The Reformer was started in Fayetteville, but removed to Utica, in the fall of 1842; and after the organization of the Wesleyan Methodist Church, May, 1843, by an arrangement between the Reformed Metho dists and the Wesleyans, on the associa tion principle, the Reformer subscription list was transferred to the True Wesleyan, published at Boston, Massachusetts, as a preliminary step to a union of the two bodies. Six years only of the time of the existence of the Reformed Methodist body, they had the advantages of the press. Rev. E. Bailey had, however, written two works, one, "Bailey on the Trinity," and "Thoughts on Government," previous to this. Reformed Methodism was planted in Upper Canada by the Rev. Messrs. Wm. Lake and E. Bailey, some time in 1817 or 1818. Here they soon found faithful co-laborers in the persons of Rev. Messrs. Robert and Daniel Perry. The history of the revival which followed their first The Reformers are still distinct in their labors in this province would be most in- organization, but bound to the Wesleyan structive, affording one of the most inter- Methodists by the ties of sympathy in esting instances, of the conversion of hard-principle and mode of church polity, and ened sinners, found in modern history of likewise by an association which secures revivals. Instances of slaying power mutual advantages, and it is contemplated were common. Infidels feared and trem- that at no distant day, they will be lost in bled in view of the manifest tokens of the the Wesleyan Methodist Church. divine presence. In the state of New York, worthy colaborers soon came to the aid of "the fathers," whose piety and devotion have placed them high in the affections of the people with which they stand connected. But our limits will not allow us to notice them particularly. Such is but a meagre outline of the history of this body of Methodists. It has often been tauntingly said, "Why, you Reformers have done nothing!" We have, truly, nothing of which to boast. But considering the material with which they commenced, the number, men, want of schools and an educated ministry, the opposition which a body must meet, that has the plainness to intimate that the Methodist Episcopal Church needs reform The Reformed Methodists, up to the year 1837, labored under the inconvenience of having no periodical organ. In the year 1837,the "South Cortland Lumi-ing, and the actual opposition, to say nary" was started, edited by the writer. This paper was started by the New York Conference, but was soon made the organ of the whole church. The press in the nothing of outright slander from that quarter: the wonder is greater that they have done as much as they have. The actual number in a denomination is not the true standard of the good they are accomplish- | we need be ashamed of nothing but our ing. The Reformers have been the instruments of the conversion of thousands who, in consequence of their itinerant habits, have sought a home in other churches. One whole conference went off in Ohio, and joined the Methodist Protestant Church. Some ten years since, more than one half of the ministers of the Massachusetts Conference, and several societies, seceded and joined the Protestant Methodists. Then, again, it requires some humility and attachment to principle to induce men to stand long with a small and persecuted people. Reformers have had seceders from them-I will not call them apostates-and all these things taken into the account, we have abundant reason to thank God that our labor has not been altogether in vain. I might have added, under the head of "articles of religion," that the Reformed Methodist Church has always had an article against war, offensive and defensive. I add it here, for I have aimed to give every "radical" as well as "fanatical" trait in the history of this people. For if the public have any interest in the history of this branch of the Church of Christ, they are most interested in those portions wherein they differ from others. And surely, 66 sins. And I must add another fact: it might be expected that a body formed upon the democratical principle of the Reformed Methodist Church would be anti-slavery in its character. The Reformed Methodists have from the beginning had Mr. Wesley's general rule with respect to buying or selling men, women and children, with an intention to enslave them," and not that spurious interpolated one now in the Discipline of the Methodist Episcopal Church; and when the recent anti-slavery discussion sprung up, this body was prompt to respond to this effort to rid the church and country of this "sum of all villanies." They soon added an article to the Discipline, excluding apologists for this sin against "God, man, and nation," from the church. And we are happy to add, that they have great harmony on this question. In conclusion, Mr. Editor, I shall thank you for allowing space in your History of the whole Church, for transmitting to posterity the brief record of this body of Christians which I have furnished; but the haste with which it has been written, and amidst the pressing cares which at present devolve upon me, and the want of statistics and records, I must beg to urge as an apology for deficiencies. HISTORY OF THE TRUE WESLEYAN METHODIST CHURCH. BY THE REV. J. TIMBERMAN, PASTOR OF THE FIRST TRUE WESLEYAN METHODIST CHURCH, CITY OF NEW YORK. THE polity of the original Wesleyan | after the institution of Episcopacy, in 1784, societies rested upon the principle that that Mr. Wesley's authority was alleged their illustrious founder had a right to con- as its basis. But without any mention of trol every minister and preacher, and Mr. Wesley, the itinerant preachers deevery member of his societies, in all mat-clared in their first minutes: "We will ters of a prudential character. As he form ourselves into an Episcopal Church," himself states, he had the exclusive power &c. 2d. Mr. Wesley alleged no other to appoint, when, where and how, his authority than himself to ordain ministers, societies should meet; and to remove those but his right as a presbyter. 3d. He sowhose lives showed that they had no de- lemnly forbid Mr. Asbury to assume the sire to flee the wrath to come; and this title of bishop in his letter to Mr. Shinn, power remains the same, whether the peo- dated London, Sept. 20th, 1788, in which ple meeting together were eight hundred he says: "One instance of this, your or eight thousand. He exercised a simi- greatness, has given me great concern. lar power over the preachers, to appoint How can you, how dare you suffer your each, when, where and how to labor, and self to be called a bishop? I shudder at to tell any, "If I see causes, I do not de- the very thought. Men may call me a sire your help any longer." Mostly, the man, or a fool, or a rascal, or a scoundrel, members of these societies were members and I am content; but they shall never, of the Church of England; some were with my consent, call me a bishop. For members of the dissenting churches. Mr. my sake, for God's sake, for Christ's sake, Wesley was a minister of the Church of put a full end to this." Signed, John England, and as such he died; and with Wesley. 4th. Some of the first sympvery few exceptions, his preachers were toms indicative of dissatisfaction with the laymen. He was their tutor and governor. new economy were evinced by those He was the patron of all the Methodist preachers, who were well acquainted with pulpits in England and Ireland for life: Mr. Wesley's sentiments on this subject, the sole right of nomination being vested and had themselves been made to feel the in him by the deeds of settlement. He tremendous power of this economy among was also the patron of the Methodist so- Methodists, namely, Episcopacy. On no cieties in America, and as such, he is ac- question have they been so equally diknowledged by the Methodist Episcopal vided. No changes, however, have been Church as its founder. That he is the effected. The Episcopacy still maintains author of the Episcopacy of that church, its prerogatives in their original integrity. is questioned by some for the following In 1824, memorials and petitions were reasons: 1st. It was not until some years presented to the General Conference, com plaining of the government being so constituted and administered, as to exclude the local preachers and the lay members from every sort of participation in their own government, as Methodists. But some of these petitioners were satisfied with the plea of expediency; still the most of them took the ground of right. All of them claimed a representative form of government. The Conference replied, that they knew no such right, nor did they comprehend any such privileges. From that time the controversy assumed a new character, the result of which was the call of a convention of all Methodist families, to a representative form of church government, to be held at Baltimore, Maryland, in November, 1828. Here, a provisional government, under the formal articles of association, was adopted, to continue for two years; after which, another convention was also held in Baltimore, and continued its sessions from the 2d to the 23d of November, 1830. One hundred and twelve persons were elected as members, eightyone of whom attended. A constitution and discipline were adopted; called, "the Constitution and Discipline of the Protestant Methodist Church." In this, much contemplated by Reformed Methodists was gained, and prosperity greatly attended said church. But many things contemplated by True Wesleyans were not yet gained; for the true founder of Wesleyan Methodism was not only opposed to the Episcopal form of church government, as it exists in America among the Methodists, but also to slavery as it exists in this country. And yet this vile system is cherished by both Episcopal and Protestant Methodists; therefore, both churches are still agitated by those who were not one in sentiment upon Episcopacy and slavery. True Wesleyans and some of the chief men are engaged in this latter reform with Mr. Hervey, who calls this system of slavery the vilest system ever seen beneath the sun. In the Methodist Episcopal Church, were Rev. Leroy Sunderland, Orange Scott, Luther Lee, J. Horton, E. Smith, C. Prindle, &c. In the Protestant Methodist Church, were Rev. John Crocker, Hiram Mackee, R. McMurdy, G. Pegler, Dr. Timberman, J. Culver, c. These, with a host of others from different associated Methodist Churches, united in calling a convention of ministers and laymen, for the purpose of forming a Wesleyan Methodist Church, free from Episcopacy, intemperance and slavery; which convention was held at Utica, New York, on May 31st, 1843. And after many days' peaceful deliberation, the glorious design of this convention was accomplished, viz., the formation of a Discipline, called "the Discipline of the Wesleyan Methodist Church in America," granting to all men their rights, and mak ing them free and equal, according to the word of God and the preamble of the Declaration of Independence of these United States. They also organized six annual conferences, including the chief portions of the Northern and Eastern States, connected with which, are many interesting societies, and talented ministers and preachers, which number about twenty thousand members, and about three hun dred itinerant ministers and preachers, besides a greater number of unstationed ministers and preachers. Thus much for the history of this branch of the Church of Christ. We now come to notice secondly, the doctrines of the True Wesleyan Methodist Church. ELEMENTARY PRINCIPLES. 1. A Christian church is a society of believers in Jesus Christ, assembled in any one place for religious worship, and is of divine institution. 2. Christ is the only Head of the Church; and the word of God the only rule of faith and conduct. 3. No person who loves the Lord Jesus Christ, and obeys the gospel of God our Saviour, ought to be deprived of church membership. 4. Every man has an inalienable right to private judgment, in matters of religion; and an equal right to express his opinion, in any way which will not violate the laws of God, or the rights of his fellowmen. 5. Church trials should be conducted on gospel principles only; and no minister or member should be excommunicated except for immorality, the propagation of unchristian doctrines, or for the neglect of duties enjoined by the word of God. 6. The pastoral or ministerial office and duties are of divine appointment, and all elders in the church of God are equal; but ministers are forbidden to lord it over God's heritage, or to have dominion over the faith of the saints. 7. The church has a right to form and enforce such rules and regulations only, as are in accordance with the holy scriptures, and may be necessary, or have a tendency, to carry into effect the great system of practical Christianity. 8. Whatever power may be necessary to the formation of rules and regulations is inherent in the ministers and members of the church; but so much of that power may be delegated from time to time, upon a plan of representation, as they may judge necessary and proper. 9. It is the duty of all ministers and members of the church to maintain godliness, and to oppose all moral evil. 10. It is obligatory on ministers of the gospel to be faithful in the discharge of their pastoral and ministerial duties; and it is also obligatory on the members to esteem ministers highly for their work's sake, and to render them a righteous compensation for their labors. ARTICLES OF RELIGION. I. Of Faith in the Holy Trinity.There is but one living and true God, ever. lasting, of infinite power, wisdom, and goodness: the Maker and Preserver of all things visible and invisible. And in unity of this Godhead there are three persons of one substance, power, and eternity, the Father, the Son (the Word), and the Holy Ghost. II. Of the Son of God.-The only begotten Son of God was conceived of the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, to be a sacrifice, not only for original guilt, but also for the actual sins of men, and to reconcile us to God. III. Of the Resurrection of Christ.Christ did truly rise again from the dead, taking his body, with all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sitteth until He shall return to judge all men at the last day. IV. Of the Holy Ghost.-The Holy Ghost, proceeding from the Father and the Son, very and eternal God. V. The Sufficiency of the Holy Scriptures for Salvation.-The holy scriptures contain all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought necessary or requisite to salvation. the name of the holy scriptures, we do understand those canonical books of the Old and New Testament, of whose authority there is no doubt in the Church. In The canonical books of the Old Testament are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the First Book of Samuel, the Second Book of Samuel, the First Book of Kings, the Second Book of Kings, the First Book of Chronicles, the Second Book of Chronicles, the Book of Ezra, the Book of Nehemiah, the Book of Esther, the Book of Job, the Psalms, the Proverbs, Ecclesiastes, the Songs of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakuk, Zephaniah, Haggai, Zechariah, and Malachi. The canonical books of the New Testament are: Matthew, Mark, Luke, John, the Acts, the Epistle to the Romans, First Corinthians, Second Corinthians, Galatians, Ephesians, Philippians, Colossians, First Thessalonians, Second Thessalonians, First Timothy, Second Timothy, Titus, Philemon, Hebrews, James, First Peter, Second Peter, First John, Second John, Third John, Jude, Revelation. VI. Of the Old Testament.-The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind through Christ, who is the only mediator between God and man, wherefore they are not to be heard who feign that the old fathers did look only for transitory promises. Although the law given from God by Moses, as touching rites and ceremonies, doth not bind Christians, nor |