tion.' The resolution led to considerable discussion, and various amendments and substitutes were offered, on which action was earnestly pressed on the General Conference, but which was invariably avoided by that body; and, finally, after protracted debate, and various efforts to obtain the decision of the Conference thereon, the whole subject was laid on the table. (See the Printed Journal of said Conference, pp. 19-30, 31, 32, 33, 38.)

"From this succinct history of the question of withdrawal from the church, as mooted at the late General Conference, it is apparent to us that the right of a minister or member of the Methodist Episcopal Church to withdraw at his option, and without the consent of the proper authorities to whom he is amenable, was neither held nor conceded by said General Conference. We cannot but think that it would have been not only anomalous, but fearfully ominous, if such unqualified right had been admitted. Such a doctrine would have been at variance with the general usage of the church from the beginning of its organization. In our opinion, the admission of the right to withdraw at option, without the consent of the church, especially when under imputation of gross and scandalous offences, would operate most injuriously to the maintenance of wholesome discipline and sound morals. In accordance with this view, we deem it to be our duty to say, that it is contrary to the economy and usage of the Methodist Episcopal Church to allow ministers or mem bers, when guilty of gross violations of the Discipline, to evade its salutary authority and force by declaring them selves withdrawn from the jurisdiction of the church."

*

But

This decision was inserted on the authority of a distinguished name. learning that the bishop, on reading it, could not remember having given it, and that he doubted its correctness, we feel bound by our regard for his excellent memory, to withdraw his authority; which we hereby do, -- leaving the question undecided. THE AUTHOR,

PART FOURTH.

PRUDENTIAL ARRANGEMENTS PECULIAR TO DIF. FERENT SECTS OF WESLEYANS.

CHAPTER I.

MANNER OF RECEIVING MEMBERS.

To receive members into the church hastily, is to endanger the purity and reputation of the body; to delay candidates too long, may injure them. In trying to avoid these two extremes, Methodists have adopted arrangements peculiar to themselves. Our church receives none on trial "until they have met twice or thrice in class," unless we are assured that they are suitable persons to be received. Our rules being explained to them, they are then placed under the watch-care of a class leader, and instructed as it is found necessary; and giving satisfactory evidence of piety, they are baptized and admitted to the Lord's supper. Though we occasionally receive one on trial as a seeker, we have never known such baptized before being converted; nor, indeed, does a seeker remain on trial long without realizing this great change.

The time of continuing persons in this relation has varied at different periods. In 1789 it was "extended to six months." If, after this term of probation, they have been baptized, and, on examination, it appears that they are Meth

odists ir. faith, and are disposed to observe the rules of the church, they may be admitted to full membership, “and be entitled to the privileges, and subject to the discipline, of other members. In being received on trial, they only profess a "desire to flee from the wrath to come." They do not say they are Methodists, and believe our doctrine or Discipline. They may know nothing about either. But they do believe they may derive essential benefit to their souls by coming among us, and mingling in our devotions. When they become weary of our company, or requirements, they leave us; and when we become weary of them, on account of their indifference, or misconduct, and cannot reform them, we mark them "dropped," without bringing them to trial. But having been received into full connection, they stand in quite a different relation. They now profess to believe both our doctrine and discipline, and are governed by them. In case of defection, therefore, they are liable to be tried and expelled according to our rules. Before, they were only candidates; now, they are members. But still, should they wish to change their church relations, while in good and regular standing with us, they will not find it difficult to get excused. We are not so bigoted as to believe that there is no salvation out of our church, or so foolish as to wish to retain members whose hearts are with another people.

Whether this probationary arrangement is on the whole expedient, is a question about which good men may differ. We believe it is founded in wisdom. In the first place, it keeps no Christian from the sacraments for a day, as delays do in other denominations. They debar their candidates from the ordinances until they receive them into the church. But with us, the ordinances are not mere church rites. They lie back of the church, with preaching

and prayer, and belong to all God's people. We doubt our right to withhold them from those who, in our judgment, are converted, and desire them, for a single week. And we doubt their right to neglect them any longer than is necessary to decide as to the mode, &c. The question of joining this church or that, is a different thing, and cannot be intelligently settled without time for examination. The senti ments and policy of churches are matters in which the unconverted take little interest. If they think of them at all, their investigations seldom reach beyond the denomination in which they have been educated. But multitudes have never been religiously educated, and know little about these things. To ask them within a few weeks of their conversion, if they believe in Calvinism, or any other denominational system, is like asking a blind man if he is pleased with certain colors. They have no faith beyond mere elemental principles, the verities of which they have experienced. And before they can determine whether they are Calvinists or Arminians, they must have time to examine the two systems, and compare them with the Bible, and what they already feel and know.

Another fact to be considered in this connection is, that an enterprising and aggressive church will often find itself as little acquainted with its converts as they are with theology and church government. They are strangers; belong, perhaps, to another nation, and have been the vassals of various habits and associations, that may entangle them again. To receive others into the church, and put them off, to "see whether they are going to hold out," wil! not be likely to help them. They will infer that the church has no confidence in their piety, and become discouraged. They need to be brought under all the kind influences and restraints possible. If there be any advantage in intimat›

association with Christians, or in the sacraments, they should have it. And yet, to receive them into the church at once, seems rather premature. Heartless churches will, perhaps, experience little difficulty from either of these sources. They have few converts to dispose of, and those few belong to the parish, and are well known. They can plod along as their fathers did before them; but it is not so with churches which are favored with revivals. They can neither bring converts right into the church, nor suggest to them that they are probably deceived, and had better wait. Hence, they are often embarrassed. But our plan obviates all these difficulties. It gives strangers an opportunity of becoming acquainted with us, and it gives us an equal opportunity of becoming acquainted with them. If either party is not satisfied at the expiration of the six months, further time can be allowed, or the connection may be dissolved.

The particular manner of receiving probationers into full connection is not prescribed, further than that they shall be examined by the minister in charge before the church, as to their faith, and their willingness to observe our rules, and give satisfaction herein. In other respects, preachers are left to their own discretion, and are not strictly uniform. Some call the candidates forward before the altar in a meeting of the church, and, after due examination, instruction, and prayer, pronounce them received. Others give them the right hand of fellowship. But many, thinking to make the ceremony more impressive, and give it a wider influence, call them forward before the church and congregation. If this is going a little beyond the Discipline, as certain critics have suggested, it often produces a happy effect upon the beholders. We have seen crowded assemblies melted to