express their adherence" to the great principles involved in the explanatory declaration of 1835,"- especially that the Conference "must possess the right of personal examination" of its own members, "whenever it shall judge it to be called for by the circumstances of the case;" and, lastly, declares the restoration of "the persons whom the Conference was reduced to the painful necessity of excluding, . . . to be . . . impossible," and that, in consequence not only of their original contumacy, but of their subsequent conduct, "the breach with them has become irreparable." With regard to most of the points included in this document, we have expressed our opinion in our former articles: what we have now to say may be condensed into a few sentences. It is evident, then, that this manifesto must be regarded as a "declaration of war" against reform and reformers. Its tone, though it comprehends so many expressions of affection and moderation, reminds us of certain other ecclesiastical documents which were potential enough unquestionably a few centuries ago; and its allusions to the case of the expelled ministers cause us involuntarily to think of certain ecclesiastical acts, which, of course pro salute animæ, required the use of ecclesiastical faggots, and the hands of ecclesiastical executioners. The Declaration is unquestionably another "test" to which the ministers are called upon to submit. Whether as men and christians they will be content to do so, remains yet to be seen. We suppose that the majority will act as they did before, and brave the unqualified contempt of the whole civilized world, and that a small minority, which comprehends the leaven of liberalism, will be expelled from the connexion. But of one thing we are pretty sure, that this manifesto will have little effect upon the great body of the Wesleyan society. Thank God, we live in the nineteenth century, and the days of sacerdotal tyranny are for ever gone bye! The most important part of the document is that which refers to the "impracticability" of the proposed organic changes. "As Methodism was in the beginning, it is now, and ever shall be"-this is the spirit of the whole Declaration.* But let the Methodist leaders know, that, whatever Methodism is doing or may do, society is on the advance; and the people who, in the ignorance of fifty years since, submitted to the leading-strings of their ecclesiastical superiors, are now resolving to "stand fast in the liberty wherewith Christ hath made them free." If Methodism, as a system, cannot suit itself to the advancing state of the popular mind,—if the Methodist leaders are resolved to make the laws of the eighteenth century, the laws of the nineteenth century, and of all future time, then their system, however excellent in some respects, must soon be reckoned amongst the things that were. And, to accommodate the words of a celebrated Irish orator, "However it may please the Almighty to dispose of Presidents and of Conferences, may the liberties of the people be immortal!" ROSS. On Wednesday, Dec. 26th, the Rev. J. Cooper was invited to take tea with the members of his Bible class and young persons of his congregation, in the School Rooms. After tea, Mr. T. S. Smith addressed Mr. C. on behalf of the Female Bible Class, and presented him with a splendid copy of Bagster's Comprehensive Bible, with his name beautifully written in gold letters on the cover, as an expression of their grateful esteem. Mr. Spencer followed, and after referring in an interesting manner to the christian spirit and earnest efforts of Mr. C., presented him with a beautiful copy of the life of W. Knibb. Mr. Briggs, a senior member of the church, then read an address expressive of gratitude to Mr. C. for his plans and labours to build up the church, especially in trying to attract the young to the Saviour, and of earnest desire that his labours might be long continued and eminently successful. Mr. C., who was deeply affected, suitably acknowledged the altogether unexpected kindness of his friends. The meeting was afterwards addressed by the Revds. Buck, (Independent,) Davis and Hill, (Baptists,) and was altogether one of the most happy and enthusiastic ever held in the town. It is pleasing to add, that although Mr. C. has only been here a short time, a most pleasing change has been effected through his exertions. BURNHAM, SOMERSET. On Wednesday evening, Dec. 26th, a Public Tea Meeting took place at Burnham, Somerset, at the termination of the Pastorate of the Rev. F. H. Roleston, who has removed to Chipping Sodbury, Gloucestershire. After tea, the chair was taken by the Rev. H. Treud, of Bridgewater, and appropriate addresses were delivered by the chairman, and the Rev. W. J. Cross, of Clifton, and the retiring pastor. As a proof of their regard, the friends at Burnham, aided by the kind contributions of several members of the Established Church, purchased a gold watch, which was presented by the chairman, on their behalf, to Mr. Roleston, in the course of the evening. * If the deed drawn up by Mr. Wesley does really render it impossible to effect any change in an ecclesiastical system the most purely and avowedly human of any since the days of the apostles,-then that deed is an indelible blot either on the intellect or the heart of the Founder of Methodism. Nothing short of a fool is the man who believes that any mode of organization can be immortal, and who therefore fails to make provision for the modifications required by circumstances; or, on the other hand, nothing short of the worst papal arrogance could prompt a sect-founder, aware of what a free church would do, to fetter it to his coffin by the iron bonds of law. We are confident, however, that it is the ecclesiastical pride of the Methodist chiefs, and the fear of condign pecuniary punishment by the humbler preachers, which is the real difficulty. THE CHURCH. "Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone."-Eph. ii. 20. MARCH, 1850. FRAGMENTARY NOTES OF VILLAGE SERMONS. BY THE REV. JOHN FOSTER. (Taken by one of his hearers.) No. 3. "Therefore will the Lord wait that he may be gracious unto you."-Isaiah xxx. 18. In the great article of forming a firm friendship, a happy connexion, with God, the difficulty appears to be all on the side of man. Men are not ready to listen to God's voice when he comes forth from the temple of his glory. It is long before he obtains their regard and friendship. Multitudes pass through life, and never form this happy connexion; they travel on through all the roads of mortality, with God for their foe; while this beneficent being is calling upon them to listen to his counsels and advice. In every instance in which the friendship does not exist, it is because men do not seek after it,-are not anxious for it. If any persons were asked, Why are you not in a state of friendship with God? they would be compelled by their own consciences to take it on themselves that they do not approach his throne, and form a firm friendship with him. It is but for a man to be willing; for his will to be compelled; the obstruction lies in his own heart. Man is not anxious for the happiness of being united to God. How many other friendships are formed, and how many persons are concerned to keep them, sooner than God's! How many are following evil companions, and are solicitous for their affection, and, for the sake of it, contented to make any sacrifices, even that of their conscience-a sacrifice made so often, that it ceases to be one. If you were asked concerning this or that individual in your neighbourhood, you would generally be at no loss to answer that the friendship of God was the last thing he thought of. Trace the wishes of men. If you search for one animated, prolonged wish on this subject, how many other animated wishes must you number, if you had that omniscience which can search the heart? Look back on your own life, on the long train of solicitudes and wishes; and if put to give an account of the wishes among them, simple, pathetic wishes for the favour of God through Jesus Christ, how large a proportion do you think they would be? How happy the state of man would be if, from the first dawning of his faculties, he were filled with the wishes for the favour of God! But if VOL. IV. D the contrary be true, in what terms ought the human character to be denounced? Amidst all the vast multiplicity of wishes-wishes for the favour of God, for his love to be shed abroad in the heart, how few! how soon overrun with human anxieties and wishes! Is not this the most hateful thing under the sun? It should make us hate human nature,-hate the state of our own minds. That man does not feel aright who does not hate the condition of the human race, and who does not wish to have his solicitude raised for the favour of God to illuminate the last gloomy stage of mortality; for unless this be attained, we may emphatically be said to have "lived in vain." In order to feel the importance of God's favour, it would be desirable, if milder means failed, that the deepest emotions of horror should be excited. One would not wish this in general; but if we feel a great deal wrong, and if, after conviction and every prayer, we continue wrong,—if every thing is ineffectual to melt the soul, one would wish for something even oppressively terrible-a revelation of the world of darkness-that the fulminations of the deep pit, its most dreadful thunders, might be heard, rather than that we should continue in this tranquillity of sin and indifference. The grand evil of the christian world appears to be indifference. There is a great deal of general propriety,-a due regard in some points to conscience; but the feeling of care is still put off. There is a feeling of comparative safety in the absence of gross sin. We could wish that rather than men should continue in such a state, that they should be assailed by the awful and impetuous attacks of Truth. We should consider what kind of truths would affect us,-what kind of thoughts would reach the very centre of our souls. And yet the kind manifestations of God ought to make the deepest impression; and kindness has been the general character of his manifestations. He has unfolded the precious day-light of the gospel in all its charms; but it has produced little effect, or produced presumption. Are there no other views which give a juster expectation of producing a salutary effect? Look around on every form and vision of Truth. Look into Eternity, and in doing so, look into that awful pit prepared for sinners. This may, perhaps, produce concern for renovation, for the spirit of animated Christianity. There But still, surely, kindness ought to have the greatest influence, and, whether it will or not, God seems resolved we shall experience it. may be some persons who have been agonized with horrors-terrifieddistracted, who have felt each day insupportable. But it is very probable that the appeal to your own case has been of the merciful, the benign, the gracious. You have had far more pleasing thoughts than oppressive ones, -you have been shewn the light of heaven oftener than the blackness of darkness. God has oftener sent Angels of Mercy than the Angel of Death or the Legions of Darkness. Surely, then, the thought of this should come with a mighty force of shame, should make us instantly betake ourselves to a throne of Mercy and of Power, and there entreat that the judgments of God may not fall upon us;-that we feel the redeeming worth and character of Christ. How soon the friendship would be fixed, if we were disposed to lay hold of every expression of love and kindness in reading the Bible; and if at every step, when stopped by something peculiarly gracious, we felt brought near the God of mercy. If this was our state,if we passed through the successive chapters of the Bible, availing ourselves of the gracious manifestations of our Heavenly Father, how soon the friendship would be formed, and cemented, and ratified for ever! How soon would it be formed, if we were inclined to seize on every hour, on each moment that a God waits to receive us ! Each hour is an hour of privilege; yesterday had such hours. If twenty years ago (you may say) I had prayed to God,— confessed my sins to the Author of my being,-should I have been rejected? If this day I betake myself to the throne of mercy, and call on the God of mercy to do every thing that is needful for a transgressing and polluted human soul, should I be refused? Conscience answers, No! How much, then, might we obtain ! Yet under this amazing measure of the perversity of corruption, how many can be pleased with themselves! What, then, is the state of man? It must be one of the principal proofs of the grace of God, that we are discontented with ourselves. No mortal potentate ever made so many unavailing addresses to his subjects as the Almighty has made to men. We should think it the strangest thing in history, for this to be the case, especially if a sovereign had his rebel subjects entirely in his power. But so it is with man every hour. God speaks in kindness, while he could act in power. He still "waits to be gracious;" he forbears to come forth in the full majesty of justice. How much waiting upon does every one need! How many thousand evils might destroy our health! God is watching over the children of men; he waits with his kindness and liberality; he waits as a Benefactor, while he could, and justly too, be a Destroyer. Is it not long to wait for one year, for one month; considering, too, how he is adored by the best of beings, with superior and rapturous devotion? He waits, while diffusing the beneficent rays of kindness all around. We walk amidst the light of his manifestations,-amidst all the richness of his goodness. When a man is effectually convinced of his ingratitude to God, he feels horror and shame. And is it possible that we can be still indifferent? Let us consult those who have felt the mighty force of christian conviction, what they feel in the interior of their minds,-how gladly they would go back to the beginning of their lives, to seek the Lord early, to seek him always! Sometimes a man is almost ready to curse the fearful number of days that have been lost,-the frightful waste of life; he wonders that the powers of heaven have not fallen upon him with a fearful blast; and if you heard his regret, would you not think it rational? or would you endeavour to make him think that he was not guilty before God? You would not wish to aggravate his pain; but when he felt most deeply, could you say, "It is too much?" Should we not make the application to ourselves? Should we not class ourselves with these sinners and Galileans? What an account of guilt is there against those that make the Almighty wait in vain! Let us pray earnestly that God's Spirit may impel us out of this state of Indifference, while Eternity is presenting its rewards and treasures-and punishments too! Frampton, 1815. THE MORNING'S WALK; OR, THE BROKEN HEART. BY THE REV. CORNELIUS ELVEN. In a recent morning's walk, the writer saw a poor old man sitting on the ground breaking stones; and, remembering the injunction, "Preach the word, be instant in season and out of season," the following colloquy ensued::"Well, friend, yours is hard work, breaking these stones. "Yes, Sir, I have to strike some of them a great many times before they'll break." "But don't you know there is something a great deal harder than the hardest of these flints?" "Why, Sir, what can that be ?" and the poor old man was then told it was the human heart! He did not appear to understand this; so after a few more words of plain evangelical teaching, the morning's walk was continued, and a train of reflection followed, which shall be given to the reader of "The Church.” 1. Every one's heart needs breaking. "What," says the proud, selfrighteous Pharisee, "is not mine a good heart ?" And then making out a catalogue of his virtues, he boasts that he is "rich, and increased with goods, and is in need of nothing." Alas! his heart is petrified; he neither feels that he is a sinner, nor that Christ is a Saviour. He will be undone for ever if his heart is not broken. "Oh, but," says another, "I am beloved and esteemed by all that know me, as a very pattern of gentleness and amiability; surely my heart is right. As for that poor drunkard, that swearer, that Sabbath breaker, I can understand that if he is not converted, he can never enter the kingdom of heaven; but as for me, I hope you don't compare my heart to the stones on the high-road.” “Yes, friend, one thing thou lackest,' and, in the language of the late lamented J. J. Gurney, we say, 'Let no one mistake an amiable and kindly natural disposition for the saving work of grace. The good-natured and the good-tempered of mankind require to be broken to pieces and converted to God like the rest of our species. Thus alone will the pride of their hearts be demolished, and their temper become not only easy, but gracious, not merely smooth for the world, but suited for heaven."" 6 2. It is the prerogative of the Holy Spirit to break the heart. Mercies cannot, judgments cannot,-parental instruction, christian solicitude, ministerial exhibitions of the thunders of Sinai or the tender accents of Calvary, are all alike unavailing; the adamantine heart repels every attempt, till a voice is heard exclaiming, "Is not my word a hammer?" "Yes, Lord," faith replies, "and in thine omnipotent arm it can break the heart of a Manasseh, a Magdalene, or a Saul; for nothing is too hard for the Lord." He alone can take away the heart of stone, and give the heart of flesh. And He will do it for you, reader, if you ask Him. 3. The heart must be melted as well as broken. For it was observed in that morning's walk, that the stones that were broken were in every whit, though in fragments, as flinty as ever, with their sharp cutting angles. So, it was thought, are those who are even said to "die with a broken heart" through the "sorrow of the world which worketh death." We have visited such,—we have seen their broken hearts, riven with anguish, cutting, and tearing, and piercing the bosoms that contained them. They were broken, but not melted. The heart of stone was not transformed into the heart of flesh; it was only shivered into jagged fragments, which pierced them with many sorrows, till death closed the earthly scene. Now, reader, is thine heart melted into contrition and godly sorrow at the cross? Art thou weeping there? Oh, blessed tears! Let the eye of your faith look through them, and behold the heart that was pierced for thee. Hark how He speaks, as our devout poet George Herbert quaintly, but most sweetly, expresses it,— "If ye have any thing to send or write (I have no bag, but in my pierced heart there's room) Unto my Father's hand and sight, (Believe me) it shall safely come. And that I shall not slight what you impart, Look! you may put it very near my heart. "Or if hereafter any of my friends Shall still be open; what he sends I will present, and somewhat more, Not to his hurt! and even broken sighs will safe convey; |