of a Christian church, as laid down in the New-Testament Scriptures. Examine the word of God for yourselves, and with this reference, and I have no doubt that the result will be a full and settled conviction in your minds of the scriptural character of the Wesleyan system of Christian rule and discipline. And in doing so, you can scarcely fail to notice the many striking coincidences in the founding of the first Christian churches, and the formation of the first Methodist Societies. Wesleyan Methodism is not a secession, or a schism. It is not a portion of the church violently rent away from the body by insubordinate men. It is composed of a people gathered out of the world by the faithful and earnest preaching of Christ crucified. And its Ministers, as in the early churches, have been raised up out of the Societies. Believers in Christ have looked out from among themselves men of good report, who, like Timothy, have been set apart for their sacred office by the laying on of the hands of the presbytery. Wesleyan Methodism exists for purely religious objects; and, in its corporate capacity, interferes not with secular politics. Its grand purpose is, as declared by Mr. Wesley, to spread scriptural holiness through the land. It exists for this, and in its apostolic character and evangelizing agency, is a living copy of the first Christian churches.

And this scriptural character Wesleyan Methodism must continue to bear as long as it shall exist; for its constitutional principles are permanently fixed by the Deed of Declaration which Mr. Wesley enrolled, before his death, in the High Court of Chancery. This Deed has been violently assailed by disaffected men, both in and out of the body, from the time when it was framed, to the present. Mr. Wesley, speaking of it ironically, after the manner of such as spoke against it in his day, describes it as "that famous Deed of Declaration, that vile, wicked Deed, concerning which you have heard such an outcry;" and, in times of agitation and strife, it has been similarly denounced by parties proposing to reform and improve Methodism. But this Deed has proved the unfailing sheet-anchor of the Connexion ; and, under God, has held it safe amidst all the storms which have been raised against it. It is this Deed which makes "the yearly Conference of the people called Methodists, composed of Preachers or expounders of God's holy word, who shall have been, at least, twelve months in ministerial connexion with it," the supreme ecclesiastical court in Methodism. It is this which secures to us, as a religious community, purity of doctrine, the exercise of godly discipline, and the undisturbed use of all properly settled trust-property. It is this which secures, both to Ministers and people, Wesleyan rights and privileges. It is this which unites together the several Societies throughout the world, and forms them into a Connexion of Christian churches, which mutually help and protect each other. The great and surpassing advantages of this uniting bond of Methodism, and also the numerous safeguards which have been placed around the Conference, so as to prevent any oppressive abuse of the administrative power

committed to it, are subjects which I shall endeavour to place before you in future communications. All I am concerned to impress upon you in this letter is, the full sanction and authority which may be readily found in the holy Scriptures for the Wesleyan form of ecclesiastical government.

I am your faithful servant in Christ,

A WESLEYAN MINISTER.

"THE MONEY QUESTION:"

66 STOPPING THE SUPPLIES," A VALID LEGAL GROUND OF DISCIPLINARY

ACTION.

We shall confine ourselves for the present to such contributions as are made for the support of the ministry; or, as Mr. Wesley expresses it, "toward the expenses of the Society." The question is one pertaining to Constitutional Methodism; and we purpose to examine it briefly, but from the beginning.

In the year 1741, Mr. Wesley, addressing "the United Society," desired "all whose heart was as his heart, to give weekly a penny, or what they could afford, for the relief of the poor." (Works, vol. i., p. 309.) It must be observed, that this was not the adoption of a rule; much less of a rule for the "United Society." The appeal was to those members of the Society only, whose heart was as the heart of the proposer. This was not "class-money:" for no classes existed at the time. Methodism was now in its first rude elemental state: the idea of Methodism as an organized Christian church did not as yet exist. In the year 1742, Mr. Wesley says,

Many met together to consult on a proper method for discharging the public debt; and it was at length agreed, 1. That every member of the Society, who was able, should contribute a penny a week. 2. That the whole Society should be divided into little companies or classes, about twelve in each class. And, 3. That one person in each class should receive the contribution of the rest, and bring it to the Stewards, weekly. (Vol. i., p. 357.)

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Here we have the origin of “ classes ;" and the "original rule” with regard to the weekly payment in the classes. In this case we have the adoption of a rule, in the proper sense of the term; and that rule required from "every member," who was able to pay it, one penny weekly. These payments were made, not for the relief of the poor, but "for the support of the Gospel." Their object was to discharge "the public debt," and provide for the public expenditure of Methodism.

The financial arrangements of Methodism, like all other parts of its economy, arose out of circumstances; and, in some cases, machinery originally designed to accomplish one object was subsequently adapted to another. So in the case before us. What was originally no more than a benevolent society in the Church, became eventually a separate

and regularly-organized Christian community, with a regular ministry of its own to maintain, and ordinances of Divine service to provide for and to support. To place the whole question in a proper light, it must be remembered that, so early as the year 1748, when Methodism was in its infancy, some one had given it out that Mr. Wesley must be deriving an almost princely revenue from the Societies. His answer was: "I look upon all this revenue as sacred to God and the poor." With regard to the first, he tells us, "The quarterly subscription was laid out partly in repairs, partly in other necessary expenses, and partly in paying debts." With regard to the second, he tells us, "It was to be distributed as every one had need;" and, he adds, "Out of which, if I want anything, I am relieved, even as another poor man." (Works, vol. viii., pp. 261, 268) Whatever he needed, then, for the supply of his personal wants, Mr. Wesley himself would receive, even as another poor man," from what was contributed ostensibly "for the relief of the poor;" and in explanation of his conduct, he refers, at the same time, to the ancient appropriation of "ecclesiastical revenues," according to which the Clergy were supported, and the poor relieved, out of the same common fund.*

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Practically, however, the literal application of the above principle was confined to the infancy of Methodism. No man ever possessed a more benevolent heart, or sympathised more deeply in the wants and miseries of the poor, than did Mr. Wesley. But his heart was not more callous toward his own Preachers and their needy families than towards others. He held, as all honest people still hold, that “the labourer is worthy of his hire;" and that the offices of charity must not be allowed to set aside the demands of justice: hence he required that the Societies for whom the Preachers laboured should supply their temporal wants. While the labourers were few, it was found practicable to combine the relief of the poor with the support of the ministry. But as the work extended, more and more labourers were called out into the harvest, until the contributions of the members became inadequate to the single object of maintaining them. Henceforth those contributions were appropriated by Mr. Wesley to this object; and separate funds, derived from other sources, began to be provided for the relief of the poor, and for other benevolent purposes. The proof of this statement shall now be partly exhibited.

In the Minutes of 1788, Mr. Wesley has inserted the following statement:

Fifty years ago, and for several years following, all our Preachers were single

*This circumstance will explain what might otherwise seem to be at variance with the known facts of the case. For instance, in the year 1748 one part of a Leader's duty, in regard to his members, is said by Mr. Wesley to be, "To receive what they are willing to give toward the relief of the poor." But in a semi-official document which he published in the year 1771, this part of a Leader's duty is said to be, "To receive what they are willing to give toward the expenses of the Society,"

men, when, in process of time, a few of them married. Those with whom they laboured maintained both them and their wives, there being then no settled allowance either for the one or the other. But above thirty years ago, it was found most convenient to fix a stated allowance for both; and this was found by the Circuits where they were stationed. (Minutes, vol. i., p. 211.)

And so early as the year 1749, fully a hundred years ago, the following Minute occurs :—

Q. How may the married Preachers be provided for?

A.-1. Let the Assistant inquire at the Quarterly-Meeting what each Preacher's wife will want for the ensuing quarter. 2. Let this be supplied first of all out of the common stock. (Ibid., p. 43.)

This "

common stock" was raised by the regular contributions in the classes; and thus, more than a century ago, and by Mr. Wesley himself, these contributions were appropriated "first of all" to the support of the Preachers' families.

When Mr. Wesley found it necessary to call out a number of Preachers to serve him " as sons in the Gospel," he deemed it but just to make some provision for their subsistence. Hence he fully and practically adopted the inspired rule: "Let him that is taught in the word communicate unto him that teacheth in all good things.” (Gal. vi. 6.) He said, in the year 1749, "Many are willing to hear, but not to bear the expense. Stay till the word of God has touched their hearts, and then they will gladly provide for them that preach it." (Ibid., p. 44.) This was his argument in favour of "the Yearly Collection" for home Missionary and other purposes. Only let the word of God touch their hearts, and then, said he, in his simplicity, "they will gladly provide for them that preach it." And it should be distinctly observed that, at a very early period in his career, the Founder of Methodism made it incumbent on the several Circuits to support their own Preachers. After several previous regulations on this subject, he said, in 1779, "Let every Circuit bear its own burden, and not lean upon the Conference." (Ibid., p. 141.) And, in 1787, he finally determined the matter thus: "Those Circuits that do not provide for their own Preachers (except Scotland, Ireland, Wales, and a few small Circuits in England) shall have no more Preachers sent to them for the time to come than they will provide for." (Ibid., p. 200.)

How then, and from what funds, were the Circuits thus imperatively required to " support their own Preachers?" The answer may be safely left to any man who has sense enough to understand the matter, and is honest enough to speak the truth. The only regular source of income available for this purpose, was the weekly and quarterly collection in the classes. For this object those collections were made; and it was on the principle of their being made for this object that the following Minutes were successively adopted.

In the year 1782 Mr. Wesley adopted the Minute which is appended as a note to the Rules of Society, and printed in the Class-Books:

Q. Have the weekly and quarterly contributions been duly made in all our Societies?

A. In many it has been shamefully neglected. To remedy this, 1. Let every Assistant remind every Society that this was our original rule: Every member contributes one penny weekly (unless he is in extreme poverty) and one shilling quarterly. Explain the reasonableness of this. 2. Let every Leader receive the weekly contribution from each person in his class. 3. Let the Assistant ask every person, on changing his ticket, "Can you afford to observe our rule ?" and receive what he is able to give.

We have now come down to the year 1787, that is, within three or four years of the time of Mr. Wesley's death; and we have seen that the regular contributions in the classes were made and expended then, as now, "for the support of the Gospel ;" and that " every member of the Society who was able" was required to contribute for this purpose. Let us now look at the matter in the shape which it finally assumed under the forming hand of Mr. Wesley. Methodism had now become a great spiritual and ecclesiastical organization. A hundred Circuits, having from one to six Preachers each, had been already formed; and two things had occurred which claim particular attention: 1. Mr. Wesley had made it imperative on the Preachers not “to follow trades," but to devote themselves exclusively to the work of the ministry. (Minutes, vol. i., p. 78.) 2. He had made it imperative on the Circuits to maintain their own Preachers. The rule now

was, that "Circuits should have no more Preachers sent to them than they will provide for."

Now, to maintain an adequate supply of Preachers, even in tolerable comfort, must have required both regular and systematic effort. Most Circuits would now be required to do their utmost, and some would have to do almost beyond their power. Hence we find that, in the following year, Mr. Wesley speaks in stronger terms than ever on the subject of these pecuniary contributions. And that also plainly with reference to "the support of the Gospel." In the Minutes of 1788, complaint is made that in some Circuits "the Preachers have been obliged to go from the house of one friend to another for their meals, to the great loss of their time, and to the injury of the work of God." To remedy this, it is enjoined: "Let every Circuit provide a sufficient allowance for the Preachers." And in close and immediate connexion with the above, and plainly with reference to the same object, we have the following Minute:

Q. Are any directions to be given concerning the weekly and quarterly collections in the Circuits ?

A.-Let every Assistant be particularly careful to enforce the weekly collection of a penny from each member of our Society, in the class-meetings; and the quarterly collection of a shilling from each member that can afford to pay it, at the quarterly visitation. (Minutes, vol. i., p. 208.)

Thus, then, with regard to the contribution of "one penny weekly, and one shilling quarterly," Mr. Wesley affirms it to have been "our original rule." It is a rule, the general observance of which is essential to the continuance of Wesleyan Methodism; and it is a rule which "every Superintendent" is required, under Mr. Wesley's own hand,