AN APOLOGY il POtt WITHDRAWING PROM A * jk l '! %' V TilE METHODIST EPISCOPAL CHURCH; AND A • 'v BLOW MTHE ROOTS OF / PARTYISM. .* BY J. & J. GREGG J'kese were more noble than those in Thtssalonica in that— ihey searched the scriptures daily whether those things were so. Acts. JONESBOROUGH: PRINTED FOR JACOB P. ANDREW. J. Howard, pr. All AFOMxaT FOR WITHDRAWING from the zaxrrnoDxsT episcopal cmracH. IN introducing ourselves to the notice of the religious public we do not come forward out of speculative motives, nor to court popularity; neither to pour forth a flood of invective against, nor basely to flatter any religious society of people. We only wish to make a plain and fair statement of the reasons, why we have withdrawn from the Methodist Episcopal Church. The public, have a right to expect it. We think we have a right to give it.— We feel ourselves accountable to the Great Head of the Church for any abuse of the divine laws of his kingdom, or the inestima¬ ble liberty with which He has blessed us; and we humbly hope, ever to be guided by no other motives, than those of truth and righteousness. In the fear of the Lord, we wish mep of integrity and piety well, of every name and order of professing christians; and that light, love, and union may increase, and prevail, until partyism and di¬ visions shall be universally exterminated; and harmony, love and fellowship again, pe restored to the church of Christ. We believe every christain^ of every name and order, sincerely prays and longs for this; aqd for this, the Great Redeemer prayed—and not in vain- Neitbei1 pray I fop these alone; but for them also which shall believe on me through their word; that they all may be one, that the world may believe that thou has sent me. And for the accomplishmenjlof this glorious object, we ardently long, labour, and pray. We/do pot wish to promote divisions, which, ©h! to the grief of evety loving christian, are already too numerous. Nei¬ ther do we wish to w.eaken those slender ties, that but too feebly bind the disciples of Christ together. But partyism and divisions do exist to the/shame and coufusion of the professing world; and there must be ft, cause.—rRemove the cause, and the effect will cease. And until thi^ is done, in vain may we pray for, or expect cbris- tain union; and until primitive union and order are restored to the mangled an4 dissected militant body of Christ, in vain may we ex¬ pect the general success of the gospel, the conversion of the na¬ tions, or the millenium.. To but little effect mays we spend our strength, waste our time, and throw away our substance hp frying to effect the re-union of the Church, the re-establishment 9f pri¬ mitive Christianity, in its purity, attended with all glorieus conse¬ quences, while we are zealously supporting and building up those modern Sectarian Churches, or human establishments, which are the very fortresses or bulwarks of partyism. In short while aid¬ ing in building up with all our might, the different sectarian es¬ tablishments, in order to effect the extirpation of partyism!— 4 Praying, fervently praying, that christian love and union mjghT universally abound, and at the same time by our wealth, our pow¬ er and tongues, zealously supporting and building up tlio>e sectar¬ ian barriers, the grand cause of divisions, and unchantableness ! ! And however disingenious, and pernicious such a course of con¬ duct may be, it is notwithstanding, the prevailing policy of this day. The dominant clergy of every Ecclesiastical hierarchy, or sectarian, estailishment appear more solicitous about securing or enhancing their authority, and influence over their dependencies, than about rectifying the many abuses, introduced by Legislative innovations, and clerical domination and restoring again the pri- mafive order of christian doctrine and discipline faith and prac¬ tice, and hence the re-union of the Church. And are much more willing to insinuate their very near approximation to infallibility, than to hazard a doubt, respecting the legality of their towering assumptions, or self-created domination over the church qf Christ. And apparently are far less zealous in teaching their disciples pro¬ perly to appreciate their social and unalienable rights, of free in¬ vestigation, sober and diligent enquiry after truth as taught in the sacred oracles, and to reject and discard all human explanation, glosses, dogmas, cannons, rules^ disciplines and articles as author¬ itative, and found their faith upon nothing shoitof evidence,infal¬ lible truth; than they are in teaching the infallibility of their own abstract speculations, dogmas, fyc.. and requiring by Ecclesiastical authority) implicit faith in their abstract opinion, and passive obe¬ dience te their merely self-created authority, and hence promote credulity, mental slavery calculated tp degrade' national free a- geDts to a state of moral wretchedness. But in spite of the gener¬ al reigning influence of the clergy, to the contrary notwithstand¬ ing there are hundreds of men of noble spirits and independent principles undismayed by the menacing threats of self-created rulers, and unbroken by human power, whose philanthropic catho¬ lic souls ardently long to see primitive order restored; the faith, the worship the discipline of the numerous churches planted by the Apostles and organized by unerring wisdom, and hence the church of Christ again United, keeping the unity Of the spirit in the bonds of peace; and partyism, the master piece of satanic policy, entirely rooted up, and purged out of the christian Church. To shed a ray of light? if possible on the path by which christians may arrive at that glorious state, a path deeply shaded by hu¬ man systems, and awfully haunted by Ecclesiastical demons, who fiercely assail, at every step the lonely traveller that would walk therein, is the principal object of the publication of these papers. "With such the grand, the solemn enqniry is what is the cause of the divisions, that exist with their various complicated concomi¬ tant evils? And is there any possible remedy? In examining this important subject it is necessary to advert back to the history of primitive times, when Christianity was plan¬ ted in its purity; and trace the cause, of causes, that introduced & Llie floods of error, that have since obscured, or defaced the ef¬ fulgent glory that originally attended the simple, harmonious sys¬ tem of evangelical religion.- This we have done,and are fully sat¬ isfied that any candid unprejudiced person, who will carefully examine his New Testament, and then mark the divine simplicity ©I the primitive order of (Church Government, the equality of pri¬ vileges and mutual enjoyment of equal rights by every member of €ach Church, and the purity of the system of doctrine taught by the Apostles, and compare the corresponding accounts given by Ecclesiastical historians, need not remain any longer ignorant of the principal cause that gave rise to, and has ever since fomented itrife, and divisions among christians j and will continue so to do, until removed. This was nothing less than a Diotrephesian spirit; of which Paul particularly and solemnly warned the Elders of the Church of Epheses. Designing ambitious men began gradually to depart from the humility, and simplicity taught by the Apostles, and be¬ came dissatisfied with those humble cross bearing stations, to which Jesus Christ bad called them, and by degrees to climb into power, and assume a superiority over their brethren, until they had completely wrested from theip original rights, trampled on their privileges and established themselves a superior order. Ac¬ cording to Mosheim it was not sooner than the middle of the se¬ cond century, when the clergy began very generally to combine together, to meet together in councils, ^-c. That they cast off the most important restraint of the people, viz: the authority that each'christian assembly, or church originally was vested with, of choosing, trying, and expelling, its own Teachers. And hence in¬ troduced that destructive change in the order of Church Govern¬ ment that in succeeding ages produced the ghostly power of the clergy—Pojpish supremacy or Anti-christian oppression, with all its horrid consequences. For when once the power of administer¬ ing discipline, restraining the ambitious, and guarding against op¬ pression was wrested from the people, and lodged in the hands of the clergy, the great fundamental barrier against encroachment, and innovations, was torn away and the aspiring ambitious clergy soon made merchandize of the innocent defenceless flock of Christ. The Lordly domineering Priesthood not satisfied with trampling on the social inalienable rights of the people, began violently to contend among themselves fer the supremacy; and to crown the climax of clerical arrogance at length boldly assumed, not only the high prerogative of Legislating for the Church, in¬ dependent ©f the people, but moreover, of defining more fully the christian faith, of giving articles of faith(equally binding or author¬ itative as the sacred word, flence the origin of those swarms of creeds, and confessions, which have ever since deluded the world in confusion and darkness; which are all founded upon an anti- christian assumption, which is the very germ of Popery; and which directly presupposed or calls in question Jhe perfection of the grand constitution, Canon, or tba covenant given by unerring wisdom, without clerical Legislation. This doctrine of human Legislation^ was the grand floodgate through which error has poured forth its inundating streams and deluged the Church in confusion, persecution, divisions, and strife, and has superceded op supported the only standard given by King Jesus, subverted his authority, and introduced the feign of the man of sin, emphatically the reign of antichrist. Thus by the aid of sacred and Ecclesiastical history, we have ar¬ rived at the grand cause that first gave rise to, and still is the par¬ ent of divisions in the Chureh of Christ. Hence the remedy is plain; curtail or retrench the unscriptural, self-created, tyranical authority of the dominant clergy, and disannul all their illegitimate spurious trash, commandments of men, which, says an Apostle, turn from the truth. Their Popish Idols, creeds and confessions which enslave the consciences of Christ's disciples, and thus pros¬ trate their different sectarian, human establishments in the dust. Erect the infallible rule of faith, and practice. Organize every worshiping assembly upon primitive principles, let each be constituted a church with the full power of self government^ independent of any foreign jurisdiction, but vested with the su¬ preme power, to execute no other laws except the laws of Christ, and thus reinstate every disciple of Christ to his inalienable, social and christian rights, thus reduce religion or Christianity to its ori¬ ginal simplicity and purity, and thus again let Christ be crowned thesoleheadof his Church, and king in Zion, andsweet social con¬ cord, harmony, love and union will again be restored to the man¬ gled bleeding body of Christ and not before. But what is there m either the Doctrine or discipline of the Me- ihodst Episcopal Church against which you object? Ans. Sever al of the fundamental principles, or most prominent features of Methodism, as an Ecclesiastical establishment, are anti- scriptural, and resemble Popery much more than apostolic order, and which evidently have originated ^ither from Popery or from the same primary principles, from which it originated. But before entering into an investigation of this important sub¬ ject, I would just remark, that we have now arrived at a point in our subject, which will excite alarm in the votaries of that system at every step; but stop brother dont be affrighted, a proper know¬ ledge of the truth will not injure you. Patient, sober investiga¬ tion is the high road to arrive at it. And notwithstanding the as¬ suming aspect of the itinerant administration who have arrived so nearly at a state of infallibility, that it is a crime of the first mag¬ nitude to call in question their divine and independent right) to Legislate for, and govern the Methodist people as they please, and to dispute this authority, will expose you to be cashiered. Yet do not suffer yourself to be cheated out of your inalienable right of free enquiry. . This onp circumstance, or fact is enough to wake up suspicion in every enquiring mind, that there must be some- 7 thing, either in the doctrine or discipline, that dreads the light. And if, as the discipline says, the Methodists are no better than o- ther people,other denominations have been, and are still you believe wrong; possibly Methodism may be so too, and if it is not, it will not lose any tbing bj close inspection, but will shine the brighter. The scripture commands us to prove all things, and hold fast that which is good. Avail yourself of the means of information, particularly exam¬ ine your Testament and see if it is written, thus saith the Lord concerning of if. Then examine the history, of the Church froni the day of Penticost down, and if evidence is the only foundation Upon which your judgment is founded, I have no doubt but you will be convinced all is not right. But when fairly convinced of an error, like a candid man and a christian give it up, cost you what it will, and never defile your conscience by bowing to what you know is wrong. Take the pious Mr. Fletcher's advice. "Be cast" says he,"into the furnace of affliction o'r persecution, with two companions, rather than bow with thousands to the most celebra¬ ted image of error. If your two companions forsake you; do not forsake the truth. If she is driven out of the professing Church, follow her to the wilderness, and if need be to the den of Lions, there the God of Daniel ivill be with you, for God will stand by the truth, and she will prevail at Tast. Buy her therefore at any rate; buy her, though you should give your last mite of wealth, and your last scrap of reputation for her, and sell her not, though you should gain the whole world by the unhappy bargain." The government of the Methodist Church is Episcopal, and upon Episcopal principles, has derived its existence, and authority from* the Church of England, which derived its existence, and au¬ thority from the Church of Borne. : The Rev. David Simpson has Clearly and incontestibly shown, that the Church of England is the oldest daughter of the Mother of Harlots; and if so, what re¬ lationship does M. Episcopacy bear to the Catholic Motberf That the M. E. Church is modeled after primitive order, and by apos¬ tolic authority, and is consequently apostolical, none of its warm¬ est adherents I think will have the temerity to affirm; and that it is destitute of any just claim, to that character, will appear to every man who will draw the contrast. Hence the M. E. Church upon E. principals has regularly derived its existence and author¬ ity, from the Church of England by order arid succession; or it is a self-created creature, founded in assumption and if either be true, the conclusion is fair, that we are not only justifiable in with¬ drawing, but upon christian principles bound to oppose it. For if it has regularly derived its authority from the E. Church of Eng¬ land, and hence from the Church of Rome, and if the stream will rise just as high as the fountain, and if like begets its like, and every effect be like its cause, we should be extremely ungrateful to refuse to allow it equal reverence aftd respect. But if it has not derived its Episcopal power from any legal 8 source, it is a self-created creature, consequently founded in as sumption; and power and authority founded.iu assumption is ille- £•*1 and despotic; then the power and authority exercised hv Ihe E. Itinerancy in all its various ramifications is illegal and des'-o'ic Thus Methodism as a system of Ecclesiastical policy rests on or is built upon an anti-christian assumption for its foundation, or else has sprung from the Mother of Harlots. Episcopacy rests upon, and derives its chief support from the old antequated stale Popish doctrine of Apostolic succession, that "bishops have succeeded the Apostles in the supreme control or government of the church, and have a legal right to exercise the .'same authority, and functions, from whom by ordination, and suc¬ cession they are not onlv the grand depositories of the supreme Ecclesiastical power, but likewise of supernatural gifts, and grace, which.by the laying on of their hands, they can communicate to> their successors and all their dependents, which are necessary to fill the Episcopal see; and hence through these various ramifica¬ tions, or streams, communicate such wonderful blessings to all the body. Agreeably to *his, we read in the M. Discipline page 174 Chap. 4, Sec. d. "Receive the Holy Ghost for the »ffice and" work of a Bishop in the church of God, now committed unto thee by the imposition of our hands"—"And remember that thou, stir up the grace which is given thee by this imposition of our Hands." Strange ! Pasfeing strange ! I This doctrine ot Aposlolic succession, Was the very bulwark of the Mother ol Harlots, and is mow, of Methodist Fpiscopacy. But now beloved, should we make it appear, that there never was upon Episcopal principles a regular bishop iu the M. Church, and cpnsequentlv not one regularly ordained Minister of any grade what then? Will it not appear that M. Episcopacy is founded in assumption; and is hence destitute of even the supposed authority of the Roman Cath. E? And should we make it appear that Epis¬ copacy, which is the fundamental principle of the Ecclesiastical government of the M. Church, the keystone of the vast arch, is anti-scriptural, and anti-christian; what more? Will it not appear that the M. people are either kept in ignorance upon this impor¬ tant subject, by their rulers; or else they are, to say the least, a lery good natured people tamely to submit to a system of laws, and law-makers, that derive their power from anti-christian prin¬ ciples. To establish the truth of the first position, we need go no fur¬ ther back than the origin of M. Episcopacy, from the history of which, it appears that Mr. Wesley was nothing more than elder of the church of England, and never was ordained a bishop, or cloth°d with Episcopal authority by that church. And as Metho¬ dism claims the Episcopal origin from Mr. Wesley, who never was a bishop, consequently there never was a regular bishop in the M. church, and if so not one regularly ordained minister of any grade, for be it remembered that upon Episcopal principles none y but & Bishop can legally ordain; and hence M. E. is even- destitute bf the regular authority, or sanetiou ol the mother Church. Con¬ sequently founded in assumption. And 2nd. It is anti-Christiah. For if the Methodist Bishops had received their Episcopal office by ordination legally, Episcopacy tvould be, notwithstanding, anli-chvistian. BishorpS, as a third grade of ecclesiastical officers, superior to elders, are unknown in the sacred pages. That Elder, and Bishop were but one and the same office, and not hn inferior, and superior church officer,in the first century is a fact so clearly established by .sacred, and eccle¬ siastical history, that even Episcopalian^ dare not deny it. But Bishops in the Methodist Church are a superior order of Church I^uleis, who claim a superior control over, not only, the Elder¬ ship, but likewise the whole church. Hence anti-christian—and copied from the church of England, Which borrowed it from the churOh of Rome, which first invented it. And hehce it appears that the very key stone, of the vast arch, or the Very foundation, Upon which is reared the vast ecclesiastical hierachy1 of Method¬ ism, is anti-christian; and if the Episcopal office and functions are anti-scriptural, all those various officers who derive their authori¬ ty from that source, are destitute of any legal authority to govern- the church. W^ are amazed and astonished that good men of liberal infor¬ mation—-that gospel ministers, should publicly profess to be mov¬ ed by the Holy Ghost, or called of the Lord to take upon them that office, or ministration, when in fact the Holy Ghost has never constituted any such office, composed of the like attributes.— This Subject demands serious examination. The Episcopal power so predominant in the Methodist system is not the only abuse of our christian privileges, against which we Object. The whole system of ecclesiastical government is not only anti-scriptural, but, moreover, anti-republican, despotic and arbitrary. The legislative, executive and judicial authority has been engrossed and is exercised by the itinerant ministry inde¬ pendent of the will of the people. Astonishing, that such a body of men of Christian, principles, should be so blinded by the love of authority, as to trample on the christian, the Social and inalienable rights of their brethren. They have not only assumed the legis¬ lative, executive and judicial authority, independently of the peo¬ ple,- but likewise the conclusive, final right, of appointing their successors, of raising whom they please into office, and rejecting whomsoever they please, and have even deprived the ^member- ship of the right of choosing their class-leaders, exhorfers, stew¬ ards, or preachers, or even regulating their own private business as societies, without their approbation and interference; and was there an hundred members, of both gifts and information, wilh half a dozen local preachers, of first rate talents, exhorters, &c. in every society, discipline could not be administered without a travelling preacher. ia The excellency of the itinerant plan hasbeen exalted and ex- tolled, in point of utility, to the very heavens, (especially by them¬ selves)—and well it should be, if the presence of the least of them is so indispensibly necessary, that nothing can be transacted with¬ out them, be the e lergency ever so great. Such was not the prim¬ itive order. Those numerous and various churches planted by the apostles were so organized and supplied by their own local officers, as hence to be independent of any foreign jurisdiction and did riot need a continual influx and reflux of strangers, and pas¬ sengers to govern them. A Paul, supported himself by the labour of his own hands, for an example to others; but it appears to be unworthy of imitation! The wonderful secret of the vast utility of itinerancy, I think will yet leak out. Possibly it may be this:— They have so engrossed to themselves the supreme, the whole and sole power of the Methodist people, as hence to leave them entirely passive, defenceless, and dependent imon their itinerant rulers that every secret spring every wheel of the vart machine would cease to move without tliem. They aia the very soul of" the system ! The itinerant system authorized and established by Jesus Christ and under the superintendency and control of the Bishop of souls does not need the aid of any mail's pen, or tongue to publish its ex¬ cellency. But the officious interference of any human authority or episcopal control, is an invasion of the independent prerogative of the Holy Ghost, who ought to know best whom he has called to the great; work, and where, and how long. These remarks, by many, will be deemed extremely shocking, f not blasphemous. But however popular and fashionable the present system may be now, like all other human inventions it will,? it must yield up the ghost. I cannot but believe that any man ac¬ quainted with his Testament, and who wiljnot believe without ev¬ idence, can possibly believe, that the apostles ever authorised or organized such a system of the present Episcopal itinerant system. Tf they did, where is it written? In what history, sacred or ec¬ clesiastical? Do brethren—some of you that ajre learned scribes, ♦ell,; point us to the book, chapter and section; that we may hence- hp converted from our stupid incredulity. When, or where did Bishops, James, Peter or Paul, have the supreme command over twelve hundred ministers to send them when and where they pleased? And suppose they did, which I confidently deny, would such a precedent justify the exercise of the same authority by modern Bishops? I did not know that our modern Bishops were Apostles, or stood in the same relation to the church. I thought they had succeeded those primitive Bishops, which were local oncers, and some two or three or four in every church. But if a Bishop originally governed only one church, or worshipping as¬ sembly, where were the itinerants they commanded? And who did they govern? And where is that blessed preceptor prece¬ dent, authorizing themdo meet in the capacity of Synod, General 11 Assembly, Association or General Conference, and legislate for the Church? And when or where did the first, second or third legis¬ lature meet? O! for light—0! for evidence to instruct into this great mystery!! And what was the subject of legislation? To complete the canqn of scripture? Or more fully to settle and ex¬ plain the Christian Faith? And when they'dismissed and repair¬ ed to their several stations, circuits or districts, did (hey go cloth¬ ed with the executive and judicial authority, to administer or ex¬ ecute their own laws? This subject invites, nay, challenges in¬ vestigation; and I am greatly mistaken, if it was not out of this prolific soil that the man of sin grew. Did they then come clothed with authority, to take in, or turn out, whomsoever they pleased? And for neglecting class-meeting, without even the appearance of a trial? And when any of the general rules of all our societies were violated, who selected the committee by whom the delinquent was to be tried? And in what cases could they appeal to the quarterly meeting- conference? And could the travelling preacher over-rule the whole society? .Did the general rules then, recognize as many offences punishable by expulson as they now do; or has the general conference, in their wisdom, added some since' How often were serious persons allow¬ ed to stay in class-meetings or love feasts who did not join? Es¬ pecially, were christians of other denominations who were allowed to come to the communion table freely? were they also turned cut? And where were the locality, those drones of society—whet was their occupation? Who licensed them to preach? And how long was their probation for orders? And why was the probation of the locality double that of the itinerancy? These, with perhaps an hundred other things, are but so ob¬ scurely or dimly seen and read in our present copies of the New Teptament, that none but men of the clearest optics can discover then!. Hence, it has become imperiously necessary to have a supplement to the old original, which by legislative authority, -shall once every four years be improved, enlarged and suited to the present taste and capacities of the multitude. In justice to the cause of truth, be it observed, that from a care¬ ful comparison of the present system of Episcopal Itinerancy, with primitive order, I am fully convinced that the primitive system is either subverted, perverted or inverted. But why all this fuss about legislation? If the Church of Rome had not legally that authority, what church has? Has the Church of England? of Scotland? or the Methodist Episcopal Church? If the former has not, and the latter has, I shall be glad to know why or wherefore! But if the Catholic Church had legally that right, upon what principles can Protestantism, or even FJethod- ism be justified? What more did the Catholic Church ever re¬ quire than implicit faith in their abstract opinions; and passive obedience to the laws? And what less does the Methodist Episco¬ pal Church require; or any other sectarian establishment that as- 10 1 fV jSuraes legislative, authority? 'Tis the old game over again, only upon a smaller scale. But if the church of Rome had not the right to add to, take from, enlarge or diminish, the sacred testimony—to model, or lemodel, the government, constitution, and discipline, of thechristian church, as she thought proper, what church has that right? and is not Protestantism, yea, Methodism, predicated upon a denial of that authority? And yet notwithstanding, have themselves assumed it,' Strange work !!! I have not a remaining doubt, but this bold assumption, or anti- ehristian doctrine of human legislation is the grand cause of the whole mischief. It has supplanted Christianity—begat, fostered, and matured, the reign of Antichrist—dethroned Christ in his mil¬ itant kingdom—disannulled his authority, his word, his laws, his doctrine—disgraced his apostles, divided, subdivided, and scatter¬ ed his church—begat persecution—shed rivers of christian and hu¬ man blood—involvedthe worldindarkness, contusion, discord and wretchedness—and is yet the real cause of Partyism, Sectarianism, confusion, and persecution!! And by it, has been built, every Sectarian denomination now in being, and upon and by it they stand. By it the christian church is now divided, sbackeled, and enslaved. And under the vast oppression, they groan and travail to be de¬ livered- It is the master piece of Satanic policy, by which .he now does, and ever has waged war against Messiah's kingdom: but the Lord shall destroy him or his reign by the spirit of his mouth—his word—this is the sword of the spirit, by which Anti¬ christ*, or anti-ohristian systems shall be laid low. But in order to accomplish this, it must be again established as the only whole, and sole standard, of Christianity—of christian union. And when it fully regains its authority, human ligislation will be superceded —forever banished from the church of Christ, and it is worthy of special note, that all human legislation is predicated upon the imperfection of the sacred scriptures, their insufficiency and inad¬ equacy, as a perfect standard of Christianity; and is a direct im¬ peachment of the wisdom, and benevolence of the head of the church. The bare mention of which, is enough to make every christian ashamed of the doctrine, and forever despise and reject all human creeds, articles, confessions, disciplines, covenants, aqd rules, which are the remaining relicts of popery, or the man of sin. But what good has such human legislation done? vyhat benefit has the church received thereby? Has it added one mite to the perfection of Christianity ?to the canon ofScripture? to the force of its evidence, or the purity of its doctrines? To its simplified ion, or better adaption, to ajl exigencies of the church? Ifithas not after fifteen hundred years labour, and toil, it is time to give it up. But upon the contrary what mischief has it unit done! And whatjs not now doing! No p'en can record, no tongue can tell. And what is any or all their laboured productions worth without a thus saith th^ 13 Lord? And what are they worth with it? is not divine authority suf¬ ficient? While I have the Bible in my hands, and beheve ii to be the only infallible rule, ot'faith, and practice—the only authorita¬ tive and perfect standard of Christianity—pefectly adapted to all conditions, and fully able to make us wise unto salvation, when be¬ lieved and obeyed; and given purposely, that the man of God might be perfect, thoroughly furnished unto alb good works, I would not give one groat for every creed, constitution, discipline, formula, covenant, article, rule, canon or law of human composi¬ tion ever published as a foundation of my faith or a standard of my religion. And if the bible is a perfect standard of christiani'j, all such human compositions are useless—worse than useless If it is not, make it appear; do gentlemen, speak out your high toned assumption—your legislative pretensions, your creeds, rules, and laws say it is not. ' Will you come forward, and above board sup¬ port the application ! ! Every man that yields to such authority, or is compelled by E- clesiastical power to place implicit faith in the abstract opinions of others, their explanations, dogmas, articles, creeds, covenants, or confessions, and is bound to yield a passive obedience to any other law, except the law of Christ, is not following Christ, but men—is priest ridden—has his faith pinned to other men's sleeves—is deprived of believing according to evidence—has to take upon trust; bence is no longer a free agent, but a mere vassal of others, under the worst of slavery. Every church built or established upon any other constitutibn. than the New Testament, and that, acknowledges any legislatitive authority, other than Christ and his apostles; and which is gov¬ erned by any other law4, rules, or statutes, thain those enacted by Divine Legislation; and which has assumed any other name, than that given by divine authority, is a mere sectarian, human estab-* lishment. The conclusion is fair, escape if you can. The Methodist Episcopal Church is built on—not the New Tes¬ tament, as its constitution—but the discipline, and laws of the le¬ gislative authority of the general conference, and by its laws are governed and has assumed a party-name, unknown to primitive christians; Therefore, the Methodist Episcopal Church is a mere sectarian human establishment. That the Methodist Episcopal Church is a human establish¬ ment, under the influence and control of human authority or agen¬ cy, is a fact so obvious to common sense that it scarcely needs proof to establish it; but jest some should doubt it, we proceed to prove it, by an appeal to the circular of the last General Confer¬ ence, written purposely to silence objections, or vindicate their authority. As it came from head-quarters, under the signature of, the ruling Bishops, its testimony cannot be doubted. Hear it speak. "The General rules" (drawn up by Mr. Wesley) "and the ar¬ ticles of religion" (by perhaps Dr. Coke,) '■'■form to every member H of our church distinctively a constitution." (Not the New-Tes? tamest") by which as Methodists and as christians ye do well to be governed. And WE assembled together to make rules and regulations for the church." The church ! If that does not sound like Popery what does. Again, "These restrictions," (con¬ tained io the discipline) "are to you the guarantee of your rights and privileges." The laws of the General Conference the guar¬ antee of our rights and privileges! They guarantee to us the right and privilege to serve God ! hence without this guaran¬ tee, we should not have that right ! ! "But if by rights and pri¬ vileges" (prayed for in your memorials) "it is intended to signify something foreign from the institutions of" (us, not the) "Church, as WE received them from our fathers" not from the apostles "pardon us if we know NQ such rights, if we do not comprehend such privileges." That is in plain English, you have NO rights nor privileges, except what WE, of our clemency, and condescen¬ sion, have gratuitously bestowed upon you ! We are the fountain of the Church of all rights and privileges, of all Legislative, Exe¬ cutive, Judicial authority. discipline composed |by fallible men made the constitution 6f the church, the guarantee of ah christian rights and privileges, and the bond of union ! I The au¬ thority of the New Testament set aside, and human opinion, and laws exalted in its place, and made the standard of Christianity ! if this is not sectarianism I confess I am too dull of apprehension to know what is. The discipline is the very constitutional law by which every delinquent is tried, and by which he is either acquitted or expel¬ led; and as none ought to be expelled from any church except for such an offence as would exclude them from the kingdom of grace and glpry, consequently, the authority and laws of the General Conference are equal, if not superior, to the authority and laws of Christ; but a refusal to obey the laws of Christ, exposes the offen¬ der to suffer the pains of the lake that burns with fire and brim¬ stone; and why should not a refusal to obey the laws of the gener¬ al conference, send them to purgatory with an Anathema. To illustrate more fully the point under consideration; that the laws enacted by the general conference possess more power, or a higher sanction, than the "laws of Christ; we appeal to the law? regulating class-meeting, and love-feast, which prohibits ever> person, christian or no christian, mourner, seeker or penitent from staying in more than three times, unless they join—(Arch policy to make prosylites.) How often charity has been wound¬ ed thereby, is not for me to say. Morever every member that does not attend class-meeting as often as the circuit preacher thinks they ought, are liable to expulsion without even a formal trial, these rules derive their whole sanction, from the authority of the general cenference, without either a scriptural precept, or example. Whereas the law of Christ, acknowledged to be sucli by the M. C. requiring or enjoining christian baptism of belie- 15 vers in order to membership in his church, is almost universally trampled on or neglected, by official teachers in the M. Church, Hundreds and thousands, are admitted without baptism without a demur; while the rules above named are contended for as tena¬ ciously as if our salvation depended upon the observance of them. The general rules and articles of religion not only form to every member, distinctively a constitution, but over and above, the arti¬ cles of religion are the very standard of orthodoxy. Every mem¬ ber that is convicted of speaking against, or inveighing against, this constitution, and standard, is liable to expulsion. This is close work, where the right of free inquiry, is interdicted upon pain of expulsion! Moreover, every applicant for license to preach is required to state explicitly, that he believes the articles of religion, recieve the doctrine, and discipline. And hence his right to free enquiry is foreclosed—his path founded on the opin¬ ions of others not on evidence, and his practice regulated by hu¬ man authority. I have thought it extremely ungenerous, to say the least of it, for old ingenious ecclesiastical rulers thus to take the advantage of uninformed youth, by requiring them to sacrifice all that is man¬ ly, noble and praiseworthy, and thus to secure them snugly under their authority and influence. It requires but a small acquaint¬ ance with ecclesiastical history, to know what placid stuff such raw materials are to build systems out of. I have yet to be convinced that there is a preacher in the Meth¬ odist Church of any considerable strength of intellect, who has examined the subject, that believes the two first articles of the Discipline. Can any man possibly believe two . or three down¬ right self contradictory propositions'? Can he believe that in God there are three eternal persons and each person very and eternal God, and yet but one God!! Can he believe that the Son the se¬ cond person—the very and eternal God, suffered death upon the cross—does not the second article plainly assert it? Can it possibly be believed, that uninspired men could clothe in better language, and compress into two or three short articles a better explanation, one more definite, plain and comprehensive, of this tremendous, unsearchable subject, than that given by Divine wis¬ dom? Is it as good? If it is not, why make it the very standard of orthodoxy? Those human standards, constitutions, creeds, covenants, arti¬ cles, disciplines, rules and laws, which are all predicated upon the inadequacy or imperfection of the Perfect Standard given by Jesus Christ and all derive their existance from the same principles are the very essence of partyism—of the divisions, and schisms, that now disgrace Christianity. And however zealous good men may be to support them, <§' plead ifor their utility, they are thereby pleading that the will of heaven; the intercessory prayer of Jesus Christ may never be fulfilled, that divisions may continue, and the Church never arrive at that perfect unity, for which the savioui? prayed. iei But they are obliged to admit that the scriptures are apenn-t standard of Christianity, 01 give up Protestantism. Every rbin eh of any note has admitted this, and were they consistent, all their illegitimate human productions would at once be set aside as w orse than useless. The fifth article of the Methodist discipline states* that the ''Holy Scripture containeth all things necessary for sal¬ vation: so that whatsoever is not read therein, nor may bp prov¬ ed thereby is not to be required of any man, that it should be be¬ lieved as an article of faith, or be thought requisite or necessary to salvation." If then the holy scripture cdntaineth all things ne- ' cessary to salvation, every other standard built by human hands is unnecessary, and if unnecessary, useless, and burtbehsome, un¬ less it can be proved that the same things can be better taught by fallible men, than by the Holy Ghost. And if all thirlgs necessa¬ ry to salvation are the most plainly and intelligibly taught in the Holy Scriptures that they can be, all human legislation is super¬ ceded, consequently their creeds, laws, and rules are unnecessa¬ ry, useless and burthensome. If the Scriptures do not establish any f rm of Church Govern¬ ment, none is necessary; but we cannot condeive bow a church can exist without a form of existence; but the Scriptures teach that the church does and ought to exist, and its existence is ne- 1 cessary; hence it must either exist without a form or else the Scriptures teach us what that form is. The apostles-planted a large number of churches, and gave them a form of church gov¬ ernment by divine authority; and the same evidence by which we prove the fact, that they did establish churches, proves what their form of government was. That firm established by divine au¬ thority is the best form—is immutable, and cannot be changed; and every departure from it is a departure from the order of Heaven. That we do not find any of those national or large ecclesiasti¬ cal church establishments founded on human constitutions, and' governed by human legislators, and laws in the New Testament, I very readily admit; all such are unnecessary, useless and dan¬ gerous. But that we "do find in the Scriptures, during the primi¬ tive age a vast number of independent churches, or congregations is a fact plainly established', and corroborated by all ecclesiasti¬ cal writers of note. The following view of the primilive mode of church government we shall give from Mishiein's Ecclesiastical History, and proceed to establish it by infallible testimony. "Thatform of government which the primitive churches bor¬ rowed from that of Jerusalem, the first christian assembly estab¬ lished by the apostles themselves, must be esteemed as of divine ins'itution. "In those early times, every christian church consisted of the people, their leaders and ministers, and these indeed belong essen¬ tially to every religious society. The people were, undoubtedly the first in authority; for the apostles showed by their own ex- 17 Simple, that nothing of moment was to be carried on or determin¬ ed without the consent of the assembly. It was therefore the as¬ sembly of the people which chose their own rulers and teachers or received them by a free and autliorative consent, when recom¬ mended by others—-.excommunicated profligate and unworthy members of the church—restored the penitent to their forfeited privileges— passed judgment upon the different subjects of con¬ troversy and dissention, that arose in their community—in a word, exercised all that authority which belongs to such as are invested with the sovereign power." '"The rulers of the church were called either Presbyters or Bishops, which two titles are in the New Testament, undoubtedly applied to the same order of men." Such was the constitution of the christian church in its infancy when its assemblies were nei¬ ther numerous nor splendid. Three or four Presbeters, men of remarkable piety and wisdom, ruled these small' congregations in perfect harmony. "The churches in those early times were entirely Independent none of them subject to any foreign jurisdiction, but each one go¬ verned by its own rulers and laws. Nothing" is 'more evident, than the perfect equality that reigned among the primitive chur¬ ches; nor does there even appear, in this first century the smallest, trace of that association of provincial churches. One of the cir¬ cumstances which contributed chiefly to preserve, at least an ex¬ ternal appearance of sanctity in the church, was the right of ex¬ cluding from them, and from all participation of the sacred rights and ordinances of the gospel, such as had been guilty of enormous transgressions; this right was vested in the church from the ear¬ liest period of its existence by the apostles themselves, and was exercised by each christian assembly upon its respective mem¬ bers." Again, "during a great part of this century (II) the chris¬ tian churches were independent of each other; nor were they joined together by association, confederacy, or any other bonds but those of charity." "These councils (which were unknown until the latter part of the second century) changed the whole face of the church, and gave it a new form; for by them the ancient privileges of the people were considerably diminished, and the power and authority of the bishops greatly augmented. The hu¬ mility indeed, and prudence of these pious prelates, prevented their assuming all at once the power* *ith which they Were after¬ wards invested. At their first appearance in these general coun¬ cils they acknowledged that they were no more than the dele¬ gates of their respective churches, and they a^eted in the name, and by the appointment of their people. But they soon cbangpd this humble tone, imperceptibly extended the limits of their au¬ thorities, turned their influence into dominion, and their councils into laws; and openly asserted at length, that Christ had empow¬ ered them to prescribe to his p.eople authoritative rules of faith and manners." C 18 Reader mark ! This NEW FORM first introduced by the as* piping clergy for their own agrandizement, is the very same for which the populars so zeal >usly contend at the present day. And which is an innovation upon apostolic order; and the great cause of the unspeakable mischief that has ensued ! Will any disinterested or unprejudiced christian, who is acquain¬ ted with his Testament,call in question or doubt the correctness of the statement here made, ot the primitive mode of church gov¬ ernment ! I do not believe they can. But to settle the matter fully, we shall appeal to the standard to establish the leading points of the position, and which if established the others follow- consequently. And first: The apostles planted a vast number of churches— plural; Second, every church, had the same constitutions, the same code of laws, the same order of worship. Third; Was vested with, or possessed the supreme power to administer discipline, preserve its own purity, perpetuity and piety—in a word to trans¬ act or exercise all authority that was requisite for its own inde¬ pendent existence and happiness. Fourth; Thateach church had its own local officers. The following passages I think will, if duly weighed fully es¬ tablish the point. 1. Corinth. XVI verse 1. As I have given order to the churches of Galatia, even so do ye. Verse 19. The Chur¬ ches of Asia salute you. 2. Cornth. VII—J8. And we have sent with him the brother whose praise is in the gospel throughout all the churches; 24, wherefore shew ye to them, and before the churches, $c. We could produce scores of passages to prove the same point; but these are sufficient to establish the fact, that pri¬ mitively the christian church did not consist of one vast ecclesias¬ tical establishment under Episcopal control, but was made up of a vast number of churches. And each worshipping assembly of be¬ lievers, united together upon the faith of the gospel, to observe Christ's ordinances, and keep his commandments, composed a church. Proof. If therefore the whole church be come together into one place, &c.. 1 Cornth. XVI—23. Many more passages to the same point. But it cannot be denied. Prop. 3. Every /such church was clothed with the supreme power to administer discipline. Math. XVIII—15, 16, 17. If thy brother tresspass against thee go and tell him his fault between thee and him alone, if he will hear thee thou hast gained thy bro¬ ther. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto \not the travelling preacher) but the CHURCH, (the M. E. C. that would take no little time) but if he neglect to hear the Chnirh—What next? Appeal to quarterly conference? No— lot him be unto you as a heathen man or a publican. Let tfie de¬ cision of the church be final. I Cor. V—4. In the name of out fjord Jems Christ when ye (who? the Church) are gathered toge- 19 ther—5, to deliver such an one unto satan, $c. verse 6, purge cut therefore the old leaven—12 do not ye (the church) judge them that are within, therefore put away from among yourselves that wicked person. (Chap. VI—1, 2, 3. Dare any of you having a matter against another go to law before the unjust, and not before the Saints? Do you not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? How much more things that pertain to this life? And from the succeeding verses, it appears plain, that the church was the proper tribunal to settle all complaints amongst its members. But what puts it beyond all doubt is the message to the seven churches. Each of which is addressed in its individual capacity, ?.nd approved, censured, reproved, or exorted, accordingly as they had continued in or departed from the doctrine and discipline of the Apostles. Rev. II—1, 2. Unto the angel of the church at Ephesus, fyc. I know thy works and thy labour, and thy pa¬ tience and how thou canst not bear them which are evil; and thou hast tried them which say they are apostles, and are not, 4"C- He that hath an ear let him hear whgt th$ spirit sailb unto the chur¬ ches. Unto the angel of the church in Thyatira write, ^rc. I have a few things against thee, because, thou sufferest that woman Jeze¬ bel which calleth herself a prophetess to teach] consequently the authority to have prevented it belonged to the church. J Cor. XI—2. Now' I pray you brethren (the church at Corinth) that ye remember me in all things, and keep the ordinances, as I de¬ livered them to you. Chap. XVI. And when I come whomso¬ ever ye shall approve by your letters, them willl send, Stc. II Cor. II—6 sufficient to suchja man is this punishment which was inflicted of many. Ill—1. Do we begin again to commend our¬ selves or need we, as some others, epistles of commendation to you or letters of commendation from you? 8. Chap. 18, 19,23. And We have sent with him the brother whose praise is in the gospel throughout alf the churches; and not that only, but who was also chosen of the churches. If our brothers be inquired of, they are the messengers of the churches. Prop. 4. Each church had its own local officers, which, were elders and deacons. Acts XIV—23. And w^en they had ordain¬ ed their Elders in every church, and had prayed with fasting they commended them to the Lord on whom they had believed. Phil. 1 chap. 1 verse, Paul and Timotheus—to all the saints which are at Philippi with the Bishops and Deacons. 1 Tim. V—17. Let ■the elders that rule well be counted worthy of double honor, es¬ pecially they who labour inrword and doctrine. Titus 1 chap. 6. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city.' I Pet. V—1,2,3. The Elders which are among you 1 exhort, who am also an Elder. Feed the flock of God which is among you, 20 taking the oversight thereof,*not by constraint (or (he bishops or dpi i but willingly not for filthy lucre (or a salary) hut of a ready mind. Neither as being birds (tnark that!) over Ood^s heritage, but b ing ensamples to the flock. Acts XX-^-17, to the 33. And from AI;letus he sent to Ephesus, and called the Elders of the church. And when they were cohie to hitti he said unto them, lake heed therefore unto yourselves, and to all the flocks over which the Holy Ghost hath made you overseers, to feed the church of God which he hath purchased with his own blood. Therefore watch and remember, I have coveted no man's silver or gold, or apparel: Tea ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me, (mark that.) I have shewed you all things how that so laboring YE (Elders) ought to support the weak, and to remember thv words of the Lord Jesus, how HE said; it is more blessed to give thnn to receive. , Prop. 5th. Each church had the right to chooSe its own officers Acts 1 chap. 26.. And they (the church) gave foiHh their lots, and the lot fell upon Matthias, $r. Here was an election for even ai successor of Judas an Apostle, from which itis fairly inferable, that if the people were appealed to, to select an apostle, the highest officer in the christian church, much more had they not the right 'to select their own local officers.^ VI—.3. Wherefore brethren look ye out among you seven men of honest report, full of the Ho¬ ly Ghost and wisdom, <§rc. Other passages equally decisive could be adduced, these are sufficient, Where no opposing testimony is found. It will be noticed that the second proposition was passed over •without proof, betas itis abundantly proved, from the quotations, back, and from the standards of the different denominations, how¬ ever inconsistent they may be, it will not, it cannot'be denied. However I just refer the reader to 2d Tim. Ill chap.—16, 17 ver. requesting him duly to consider the extent of the word PERFECT. Thus we have fully proved that the primitiye order establish¬ ed by the apostles, or that form of church government establish¬ ed by the bishop of souls, was very different, and quite unlike those, large ecclesiastical systems, which have since been estab¬ lished by the clergy, for their own aggrandizement, and under their independent control. And we beg leave here to suggest, what has for some time been our decided opinion; that the principal reason why the clergy have been for more than a thousand years, and are to the present time, so opposed to the pure, and simple order of government es¬ tablished by the Holy Ghost, is because it does not afford sufficient range lor their ambition, and to push into operation all their deep laid schemes of self exaltation. For if the primitive order was again established, all their lordly authority, and towering distinc¬ tions would crumble into ruin, and those high clerical dignitaries who now exercise the supreme executive control over more than 21 •Ciree hundred thousand members, and seven thousand ministers^ would be lowered d^wn much nearer the humble station of the present class-leaders, than those they now occupy. But if our brethren, who have departed from primitive order, really do believe themselves better qualified to arrange and digest a system of church government than the Holy Ghost it is high time the professing world knew it. If they do not, why do they not restore primitive order? Or do they really believe the pre¬ sent system scriptural? If they do we humbly hope, that instead of branding us with enthusiasm, and heresy, or endeavouring to destroy the force of the preceding,arguments, by an affected con¬ tempt, or some artful witticism, they will come forward, and point us to the book, chap, and verse where the evidence is contained authorising the present Episcopal itinerant system. We think the request reasonable. Upon the whole, the present Episcopal-itinerant system, or the .authority monopolized and exclusivfely exercised by the itinerant ministry, of Governing the church, and a very large majority of its ministers is a most daring assumption, and cannot be supported by either scripture, reason, nor ecclesiastical history. And > as every avenue is thus shut up, and the system rendered inaccessi¬ ble to reformation, to all except themselves, and no alternative left us but either to expose ourselves to their displeasure and to be crushed, without any possibility of redress, or support a system of government which is oppressive in its administration, and danger¬ ous in its consequences, or else go-out of the church. The alter¬ native was duly weighed, and after mature deliberation, we chose the latter, and have withdrawn from the M. E., church. We had no earthly emolument in view. Neither was it from a love of novelty, nor to court popularity. Nor from a want of love to the brethren; we felt the force of local habits, interest, and feel¬ ings, we were perpectly reconciled, and united to, our local bre¬ thren in the ministry; and dearly loved the membership as far as we were acquainted. We had enjoyed with them many pre¬ cious seasons, and it was with the deepest reluctance we parted with them; we did not doubt their sincerity or Christianity. We love them still, and expect to meet, by the grace of God, hundreds of thousand of them on the happy banks of deliverance. Many of the travelling Ministers we did then, and do still, warmly love and respect, and fully believe them to be, ardently engaged tor the salvation of souls, for the amelioration of the moral wretched¬ ness of the fallen race, from pure evangelical motives, and pure christian love. A nd notwithstanding the severity of our remarks, as may be thought, we believe such has been their philanthropic catholic zeal and ardent love for the salvation of souls, and to re¬ vive primitive holiness, and rescue religion from the dangerous shackles of false doctrine, and worship and bring doctrinal chris¬ tian ty out of mystic Babel, that they have not paid much attention or regard to tfie government of.thc church, not as much as they 22 ought. And moreover we believe the very men that originated, and advocated M. Episcopacy did it from pure motives, without due examination, and reflection. They brought with them their educational-prejudices from the church of England, which fully accounts for the similarity of the two churches in their E. order of Government and for the many extracts, quotations, articles and ceremonies transcribed from the statute books of that church, with little or no alteration. In this way the two first articles of the dis¬ cipline crept in, which i^ the most contradictory, poorest expla¬ nation of the Methodist doctrine ever given; in fact it is not be¬ lieved by the more discerning among them In the same way in¬ fant baptism has been kept on its legs, without either precept or example to support it. But notwithstanding all this, and an hundred more such conces¬ sions that we could make in justification of the sincerity of oup brethren, it does not follow, that the present form of church gov¬ ernment is the best, or that it is apostolical. It does not prove that much more good could not have been done, if the primitive mode had been adopted. And we are fully convinced that there is a great deal of unnecessary labor and expense which might be curtailed without any loss to the church, if a better system was ad¬ opted; and much entirely lost for want of a better one. Hundreds of individuals and societies are lost, squandered or broken up, for want of a better system of government, or through the oppression of a bad one'. These facts are too notorious to be kept secret* Much of the zeal and love of primitive Methodism has abated. The church has become popular; hence Methodism has be¬ come fashionable, and consequently contracts corruption fas¬ ter, and if it is not reformed will, in the end, like all other large establishments, become more oppressive and prove dangerous to the civil liberties of mankind. Hence, from a full conviction of duty and propriety, we have taken the course which appeared the most safe. To oppose danger and error at any risk, howxver painful to flesh and blood. We have united ourselves together in a churoh or social rela¬ tion, upon scripture basis. The New Testament is our sole con¬ stitution, standard, form of discipline, and law. We want no oth¬ er until we are fully convinced that this is not the best one. We do not aim at establishing a new religion—a new standard of Christianity, but simply endeavour to revive the old one. Chris¬ tians never can be united by any other system. This was former¬ ly the «oIe standard of Christianity, and bond of Christian union, when Christianity was planted.in its purity. The church of Christ was then united—was then happy. And although our beginning was very small—not more than the number that formerly composed a class, yet the Ldrd has a- bundantly blessed us; and added to our number such as shall be savpd. In less than eighteen months we have increased to more than fifty, while the work is still spreading. We have traveled 23 bn in peace, and lore without meeting with the smallest difficulty amongst ourselves. We stand) upon republican and pn'mifive ground. The church is clothed with the supreme power to promote or administer discipline, choose its own officers, and transact every thing relative to its own existence and happiness. And upon a calm review of the whole, with an eye to the great tribunal, we dcr not repent what we have done. We should, if it were to do over, do it again., Not because we take a delight in being sev¬ ered from our brethren, or do not wish and ardently long for their salvation and happiness; but (we repeat it) from a full conviction of the pernicious effects-—of party standards—party names and party interests—the grand bulwarks of partyism—the tool of Sa¬ tan, and disgrace of professing Christians. Many we know, see and feel the force of its direful consequences, but for want of cour¬ age, or from a pitiful dread of persecution, tamely submit to wear its shackles and hence either directly or indirectly support it still, But let him who has a zeal for God, and for the entire emancipa¬ tion of the-church of Jesus Christ, set at the work immediately and no longer lenns, the local preachers are not Ministers of Jesus Chris! or else they have as good a right, in the execution of . their duty to raise churohps, superintend a gospel administration of discipline a minister ordinances, fyc. among them, as the travelling prea¬ chers. If they have not,"I should be glad to know why ? Rush County, Indiana, March 21, 1926. w *