The founder of Methodism was distinguished for his loyalty, who also succeeded in bringing most of his coadjutors into his own views and feelings; and at the present time the Wesleyans are behind no body of christians in point of loyalty; substantial proofs of which have been frequently witnessed from their conduct.

To conclude. The Wesleyan Pastors are apostolical and scriptural if this can be proved:

(1.) “By pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, and love unfeigned.

(2.) Were the primitive pastors distinguished :----By the word of truth, by the power of God; by the armour of rightcousness on the right hand and on the left; by honour and dishonour; by evil report and good report; as deceivers and yet true; as unknown and yet well known? So are Wesleyan Pastors.

(3.) Were primitive pastors known by-Giving no of fence in any thing that the ministry be not blamed; but in all things approving themselves as the ministers of God in much patience: in afflictions; in necessities; in distresses; in stripes; in imprisonment; in tumults; in labours; in watchings; in fastings? If these are the marks of TRUE Ministers, then the WESLEYAN Ministers can claim the character of scriptural pastors.

And again, there is an energy in Methodism that bears down all that comes against it; and an elasticity in it that enables it to embrace all who are willing to come and receive its privileges, and protection; yea it seems capable of being carried out to an indefinite extent.

CONCLUDING REMARKS,

AND ADDRESS TO BOTH PASTORS AND THEIR FLOCKS.

THE claim of pastors to the affectionate regards and christian submission of the flocks committed to their charge have been considered in the preceeding pages; and some who have read them are satisfied this is the case; to all I would give the advice of the apostle. "Know them that labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake. And be at peace among yourselves." Beware of disaffection, of insubordination and divisions.

Consider how many and great are the advantages, the church derives from true and faithful ministers. Consider their claims; their work; their discouragements; oppositions; dangers, and responsibilities. "They are the ministers of God for your good." "They watch for your souls, as they that must give account.

But others who have read over this essay will perhaps think that it should have proved quite the contrary; that ministers who have spoken unto the people the word of life; should submit themselves unto their flocks, and be ruled over by the people in the Lord; who as a church should be the overseers of the Bishop :-To these I would

reply, "he that resisteth the power, resisteth the ordinance of God; and that by such conduct, (notwithstanding the high names they may give it,) they not only endanger their salvation; but ensure their damnation.

Despisers of the "Pastoral Office" are the usurpers of it; and are in danger of falling into the sin and destruction of Korah, Dathan, and Abiram.

Let respect and reverence for the "Pastoral Office,” or the opposite feelings and conduct, enable us to test the soundness or unsoundness of sects and parties; for those systems that are continually and rancourously crying down as priestcraft and tyranny, and anti-christ; every other system that does not, with them, cause their pastors to betray their trust and office, and to let the people reign over them, are unsound. The great principle of the divine administration is: -They "that honour me I will honour; but they "that despise me shall be lightly esteemed."

Time was, when God was openly and directly dishonoured, but God is also dishonoured when his Son is stripped of his divine attributes, and honours; and refused any honour but what is due to human and created excellencies; for "he that honoureth not the Son honoureth not the Father."

Even so both the Father and the Son are dishonoured when their ambassadors and servants are despised, and stripped of every respect and title, but such as are common to the flock; yea all the private members are lifted up to be Lords, and the pastors are put under them as their servants, and subject to their instruction and authority.

Now this, my dear brethren is a dishonouring of God, of Christ, and of pastors at one, and the same time. This conduct is pleaded for on the ground of what our Lord said to James and John, the sons of Zebedee; who requested that one might sit on the right hand, and the other on the left of Christ in his glory. "And when the ten heard they were moved with indignation against the two brethren. But Jesus called them unto him, and said, ye know that the princes of the Gentiles exercise dominion over them, and they that are great, exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant.”

That no worldly or

Now this passage I think cannot apply to the church in general for it was spoken to the ten. So that what is to be gathered from it is this:-First. political pomp, or power was to be connected with the pastorate. Second. That there was to be no distinction of superiority among pastors, but that which “would grow out of more abundant labours; and that greatness consisted in the office or work of ministering; and finally that he who was to be chiefest must be the servant of all the other pastors: (literally) the president, or one who is devoted to, and employed in promoting the interests of all. This passage, my dear brethren, instead of supporting such notions, speaks as strongly as can be on the other side of the question. I fear that the principle is anti-christain and consequently dangerous; for if pastors, receiving their power and authority from God, have any servile em

ployment from the people, and become in every sense of the word, their servants; is not this dishonourable, both to the Lord Jesus Christ, and to his servants?

I would close this address in the words of a modern. divine, cautioning you to beware of that specious, smooth tongued and far-famed latitudinarianism. "The liberality of mind in respect of religious opinions, sometimes so much boasted of, is not very different from vanity. It is the desire of being thought more enlarged, and unrestrained in views and sentiments than others; it scorns the distinction of doctrine prescribed by creeds and formularies, and declines the restriction of confessions of faith and legal standards; and proposes that every man, even public functionaries of the church, may believe and teach and maintain what they will. This is thought exceedingly liberal, and is loudly applauded by the unthinking and superficial. It also finds many abettors among the generous, whose warm open temper, dispose them to promote every thing that seems benevolent, without regard to relative circumstances and consequences; and among the sanguine, who seldom observe difficulty, or apprehend danger any new scheme or enterprize; multitudes will follow in the same train, carried along by the mere influence of imitation, without either inclination or capacity to examine or judge for themselves." [Rankins Institutes, p. 260.]

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And now my very dear and revered brethren in the ministry, I humbly and modestly address myself to you; on the importance of ministers being as efficient as possible,