Revs. John Hudston, S. Hulme, W. Shuttleworth, and Messrs. W. Martin and W. Brookes took a brief part in the closing duties of the occasion, and at about half past nine o'clock the meeting separated, greatly delighted with the proceedings of the evening.

UNION OF THE LYNN REFORM CIRCUIT WITH THE METHODIST NEW CONNEXION.

PUBLIC MEETING, OCT. 30, 1854. This meeting was preceded by a public tea-meeting, numerously attended by friends from various parts of the country, who had come to express their sympathy with the proceedings of the day.

After singing and prayer, Josiah Bates, Esq., of London, was called to the chair, and introduced the business of the evening in a clear, energetic, and judicious assertion of the principles of the New Connexion. After expressing the joy the meeting afforded him because of the design for which it was called, he proceeded to descant on the peculiar trials the Connexion had to encounter in the earlier period of its history, arising from ignorance in that day of those great principles of civil and religious liberty which have since been acknowledged as the birthright of Englishmen. Mr. Bates then went on to show the influence which their principles had exerted on the legislative, municipal, and other reforms of the present century, and wound up a most interesting address by an earnest appeal to the audience to concentrate their energies on this one grand point - the salvation of ruined but immortal men.

The Chairman then called upon the Rev. P.T. Gilton to address the meeting. After some introductory remarks, he alluded to the painful exercises of mind to which many members of the church had been subjected, the efforts they had made, and the difficulties they had encountered in working out a new cause. The formation of a new sect was no easy matter. The fathers and founders of the Methodist New Connexion had experienced this. He then argued that the Reformers of Lynn, in joining the New Connexion, did not yield or relinquish Methodist Reform, for the New Connexion was founded in 1797, on the principle of religious liberty on the right of the people to a voice in making the laws by which the

society is governed. These principles they had never swerved from for near sixty years. He then descanted on the present and prospective advantages of the Union, describing the attitude of churches distinguished for order and system, as one of firmness blended with attractiveness; of energy and zeal mingled with pathos and tenderness. Such churches were prepared to make aggressive movements on the kingdom of Satan. He then urged on all present the great importance of prompt, vigorous, prayerful, and united action, for securing an improvement of the moral condition of the world.

Our excellent friend E. H. Rabbits, Esq., of Walworth, was then called upon. He said he was glad to find such a general approval by the members and office-bearers throughout the Lynn circuit of the Rules and Constitution of the Methodist New Connexion. The union they had entered into did them great honour, and was satisfactory evidence that the high estimate formed of them as staunch, unflinching, and consistent Reformers was a correct one. He believed the union they had met that day to celebrate would never be repented of by one of them. For the first year or two of the Reform Movement, he, in common with his brethren engaged in the agitation, was very sanguine as to the speedy reformation of the Wesleyan Conference. He had thought that such an amount of public opinion would be brought against it as would induce it to concede the reformation demanded. In process of time, hundreds of our office-bearers were expelled, and thousands of members throughout the kingdom withdrew from the Connexion in disgust. It was then deemed necessary to commence temporary separate services for the accommodation of those persons who refused any longer to attend the Conference chapels. It is true, that, in some localities, chapels had to be built; but, in very many cases, they were so constructed as to be easily convertible into private dwellings; for the opinion was all but universal, during the year 1850, that Conference must give way, and that we should again take possession of our old chapels, from which such numbers had been so unrighteously expelled. The agitation continued to rage; but, in process of time, several of our cool-headed and far-seeing friends ventured to predict that it

would be the work of a whole generation to reform the old body. At first these individuals stood almost alone in their opinions, and by many of our friends they were denounced as being craven-hearted, and as having lost faith and confidence in their principles. Time and circumstances, however, have tended to convince the great majority of our people that these persons were right in their opinions. Reform meetings were now very thinly attended, indeed in many localities they were entirely discontinued. The Travelling Preachers had entirely altered their tactics; and, if Reformers wished their principles to spread, they, too, must alter theirs. What, then, is to be done by Reformers in their altered circumstances? The Reformers in the Lynn circuit had come to the conclusion, that, by uniting with the New Connexion, the objects they were anxious to realize would be best promoted. He was prepared to say, that there was no society or body of Christians that so well met the requirements of the Reformers as the Methodist New Connexion. If the old Conference Connexion were to be reformed in the way the Delegates, by their resolutions, say it ought to be, it would be all but a facsimile and counterpart of the New Connexion. By uniting with this denomination, therefore, the Lynn friends had not abandoned Reform principles; on the contrary, in the New Connexion, the principles of the Reformers were reduced to a practical development. By uniting with this body, too, they would be in as good, if not a better position than ever, to promote the interests of true religion, and to evangelize the world. Although in this matter they had acted from a conviction of duty and enlightened principle, yet they must make up their minds to be censured by some of their old friends. That, however, would not be the first time they were in that position. He understood they were among the first, if not the very first, who established separate services; and he believed some of them well remembered how they were blamed for their precipitancy. Time had shown, however, that they had acted right in that matter; and the very persons who were the most emphatic in blaming them, had since followed their example; and he believed that the persons who now charged them as being a little too hasty in joining the

New Connexion, would very soon, in various parts of the kingdom, follow their example. Mr. Rabbits then referred to a pamphlet issued by Mr. Martin, and urged all to read it. Mr. Martin recommended the same course as the men of Lynn had pursued.

The Rev. W. Cooke, on being called upon by the Chairman, remarked, that he and his colleagues were there as the friends of all and the enemies of none; and he hoped that any observation. made in reference to any other denomination would receive a kind and candid construction, as he was sure they cherished the most friendly feeling towards all Christian denominations. He loved the very name of union, and rejoiced in its promotion. He believed the union now consummated would prove to be productive of the divine glory and the true interests of vital religion. His opinion was sustained by the fact, that the union on both sides was cordial and entire-the result of calm inquiry and intelligent conviction. There had been no cringing subserviency on the one hand, and no attempt to proselyte on the other. From the beginning to the end it had been a matter of principle. The Lynn people, like men of business, had first procured the Rules and Connexional Publications, and appointed a committee of intelligent friends to examine these documents page by page, and give them a thorough investigation. The result was, a unanimous conviction that our constitution was Scriptural, and furnished every reasonable guarantee to the liberties of the people. Hence there was no compromise, and the proposal for union had received a most cordial response from the authorities of the Connexion. They would now have genuine Methodism with the despotic element taken out of it, and with all its wonderful appliances to enlighten and bless mankind, to diffuse vital Christianity throughout the land. He then showed that Methodism, in all its spiritual elements, was emphatically the creature of Providence, not of man; that its illustrious and devoted founder was led step by step to adopt the peculiarities which distinguish the spiritual economy of Methodism, not only without a preconcerted plan, but contrary to his strongest prejudices and predilections. But yet, holy and useful as Mr. Wesley was, he had greatly erred in making Methodism an appendage to

the State-Church, and in subjecting it to the plan of an ecclesiastical and irresponsible oligarchy. All the tribulations-all the agitations and divisions which, from time to time, had convulsed Methodism, had sprung from these two sources. Their own community arose from a conscientious resistance to those parts of Methodism, and their whole history was a protest against clerical usurpation and tyranny. Their founders were the first in the field, and fought the battles of freedom; and though reviled, denounced, and expelled by those in power, they had firmly maintained their principles. When all at tempts at reform failed,-when their petitions had been burned twice, without being read once by the Conference, they organized themselves into a distinct community, embodying all the great principles of religious liberty, in connexion with Methodist doctrines and ordinances, and to this day they had maintained intact every principle they at first adopted, and should hand them down unimpaired to posterity. Such then are the principles which the "Reformers at Lynn had adopted. He then exhorted the friends to zeal and devotedness, to render Methodism what the distinguished Chalmers had designated it, "Christianity in earnest;' throw their whole energies into God's work, and become eminently “a soulsaving people." Let the union now consummated be regarded not as an occasion for ease and repose, but for inducing to increased activity, enterprise, and prayer. Then would God favour them with the outpouring of His Holy Spirit, and bless them with great prosperity.

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The Rev. Wm. Pacey, of Boston, and the Rev. Wm. Booth, of London, next addressed the meeting, and expressed their pleasure in the proceedings of the day, and urged on their new friends the full consecration of their energies to God, and to seek the reformation of sinful men to God as an object eminently worthy of all their powers. Mr. Pacey remarked, that he and the Boston friends, being neighbours to the Lynn circuit, would be glad to visit them again on any publie occasion, and reciprocate those intimate fraternal relations now so happily begun.

At the close of these addresses, an excellent letter was read from W. Martin, Esq., of Manchester.

The Chairman then called on

The Rev. C. Bootman, one of the circuit preachers in the Lynn circuit, to address the assembly, who spoke nearly as. follows:-Mr. Chairman and Christian friends,-I rise to address this meeting under a strong impression of the importance of our present position. The eyes of all the Methodist people in this country will be turned in this direction. We are taking a step this day at which many of our friends profess to be surprised, and which others seriously denounce. Now, sir, while we hold, as Englishmen, that we have an undoubted right to take this step without submitting the whole of our matters to the judgment of every man that deems himself qualified to sit in judgment on the case, yet we feel no hesitation in giving to every man who anxiously inquires as to the motives by which we are actuated-whether that inquiry is instituted that he may form his opinion as to our consistency, or whether it is that he may shape his own conduct thereby, if it should commend itself to his approval - the reasons that have influenced us in this affair. And, first, we have taken this step to conserve and benefit that religious movement which Divine Providence has entrusted to our care, and respecting which we are under solemn responsibility to the Lord Jesus. Sir, we believe we shall serve these interests by a union of this kind, far better than by the establishment of separate and isolated societies or circuits. We are Methodists; we are so from principle, as regards all its machinery for practical usefulness in reference to the world's salvation. We believe in all the great outlines of Methodism. No establishment under Heaven presents us with appliances that can be brought to bear more efficiently for the benefit of the race than this system does. During the last five years we have watched with considerable anxiety any and every project that has in any respect appeared likely to lessen, in the estimation of men, those peculiar means, on the right use of which much of the glory of Methodism depends. The class, band, fellowship meeting, love-feast, &c., have our warmest sympathy; and while we can extend the right hand of Christian brotherhood to those who have not been trained in the Methodistic school, and consequently do not feel thus from early associations, we are concerned when we find mem

bers among the ranks of our brethren, who are ready to sink means of this character if they can but make an addition to their funds or numerical strength. The Connexional principle we are decidedly in favour of. Unity is strength, and if that unity is based on a solid foundation, we believe much more can be effected by a combination of heart, head, and hand, than by the most determined efforts employed in an isolated way. We believe that we have this solid basement in the New Connexion, and that by the orderly and systematic operations thus secured to our people; and the wholesome check thus imposed on everything of a lawless, loose, and dangerous character, we are fully justified in the steps we are this day taking. But, sir, we are, in the second place, anxious to make aggressive movements on the world's population. This earth, with its hundreds of millions of immortal men, is the purchased possession of the Lord Jesus, and the union will enable our people to do something more regular, and consequently more efficient, in the way of missionary operations. This part of the machinery has been dropped to a great extent by the Reformers, and no regular plan of operations engaged in to rescue the thousands living beyond the pale of the church; and though there may be other institutions into which the Reformers may pour their contributions to the mission work, I fear much has not been done in this way. And besides, we believe our own system preferable, and therefore think it more consistent with our own duty to establish and sustain it. We likewise believe that the moral benefits are considerable which a people derive from the sustentation thus rendered. Moreover, sir, we are Methodist Reformers, and we believe this can best be effected by the adoption of this union. We believe the work of Reform by means of public meetings in this part of the kingdom is done, and that the best way to reduce the evils in Methodism, and prevent their increase in future, is to establish a system embodying all that is really good, and free from the defects of the old system. This, sir, we believe is the duty of the Lynn circuit at this time, and we are disposed to think we are capable of judging best on this subject. The neglect of this duty, we believe, would seriously injure the religious in

terests of our people, and damage the cause of Reform. Sir, the Reformers say, Why not continue with us till we have done something? We reply, Many of the leading spirits among the Reformers have resolutely opposed, in the Delegate Meetings, any discussion of the religious state of the circuits in a regular and consecutive way, and have obliged such as acted with them to go on from time to time without any guarantee as to when the strife should end, or what should be the ultimatum of the whole affair. The Lynn circuit, seeing no chance of a speedy termination of the difficulties, which seem to accumulate, rather than diminish, around the Reform Societies, arising from the great variety of opinion existing among Reformers themselves on subjects of vital importance to the establishment of an orderly system, turned their attention, seriously and prayerfully, to the body of Christians some of the leading friends of which have honoured us with their presence on this occasion; and we are free to admit, that they have, in the constitution and general arrangements of that body, all for which we have contended; indeed, they have Methodism (to use the language of the talented editor of their Magazine) with the despotic element removed. Sir, we cannot help feeling anxious that the thousands of disturbed minds, many of whom we sincerely love and esteem as brethren in Christ, now banded with the Reform Societies of this kingdom, may look at this subject fairly in the face; and we indulge a bope, if reason and religion, apart from personal feeling, be allowed to operate, that very soon many of our brethren in tribulation will follow in our steps. Sir, if I could speak just now to my brethren taking a leading part among the Reformers, I would say, Pause, I entreat you. Thousands of precious souls may be saved or ruined, as you shape your course. Study the polity of the New Connexion, and determine, after the exercise of mature and sober thought, and earnest prayer, to carry out your conviction at all hazards. May God direct you to a right conclusion. And now, sir, I will close my remarks by expressing the hope, that this union, now happily commenced, may be consummated in heaven, and that, in the day when the accounts of the universe are made up, we may look back upon

this day's proceedings with unmingled satisfaction.

At the close of Mr. Bootman's address, several votes of thanks were presented to friends who had aided on the occasion; and the meeting was closed by singing the verse,

"Together let us sweetly live," &c. &c.

MR. MARTIN'S PAMPHLET. MR. EDITOR,-I have read both Mr. Martin's masterly letter to Mr. Wyld and your remarks thereon with great pleasure, and feeling as I do a deep interest in the question of the union of the Reformers with the Methodist New Connexion, I wish to bring the pamphlet once more under notice in our Magazine. I fully concur with you that the letter is highly creditable to Mr. Martin's candour, courage, wisdom, and piety. It is clear and conclusive in argument, earnest in tone, eloquent in style, and pervaded with a sincere desire to promote the glory of God, the well-being of Methodism, and the salvation of a perishing world. A few strong expressions are used here and there, but I am not so sensitive as some respecting them. Strong words are frequently right names, and I have occasionally seen more malignity put into soft language than could be found in a hearty outburst of honest denunciation. The use of vigorous words, when a "colossal despotism" is the object of assault, is no new thing under the sun. Luther used them, Milton used them, Knox used them, and our own Kilham used them. No marvel, therefore, that Mr. Martin has not altogether avoided them.

Mr. Martin has done well in advising the Reformers not to form another Methodist sect. Why should they form a new sect? This is the question put by every thoughtful looker on. Nothing would justify them in forming a new sect, but the embodiment of a new principle of church government. Have they, then, a new principle which they can embody? No. There are only two principles of church government, the despotic principle, and the liberal principle; priest rule, and people right. Priest rule is embodied in Popery and in Wesleyanism. People right is embodied in Independency and in divers forms of Connexionalism. The Methodist New Connexion was the first to repudiate the despotic prin

ciple, and embody the liberal principle in a connexional form among Methodists. All subsequent seceders from Wesleyanism have adopted its principle, and worked it out in various modifications. What absurdity! Of what value are a few petty details of questionable utility, when bought at the enormous price of the disunion that is weakness-at the costly sacrifice of the union that is strength? Besides, every fresh body of seceders from Wesleyanism finds it increasingly difficult to invent details of government, so different from those already in existence as to favour the foolish notion that a new principle has been found out, and silence conscience when it would rebuke the attempt to form another sect. It is this very difficulty that is drifting so many of the Reformers from Connexionalism towards Independency. Mr. Martin evidently sees this, and wisely lifts his warning voice against it.

Mr. Martin advocates a liberal Connexionalism, and directs attention to our community as the exemplification of his idea. In doing so, he hints at the weakness of Independency in relation to discipline. Herein he is right. Only the other day, I was inquiring of a popular Independent minister, how it is that persons who have been repudiated, for divers reasons, from the ministry of other bodies, find such easy access into the ministry of the Independents. His reply was, "I deplore it, but we cannot help it." It is also notorious that, in some cases, they have no means of putting away a minister of doubtful character except by putting away his church with him; thus putting away the innocent with the guilty, sweeping away the wheat with the chaff. Some of the Reformers, however, imagine that Independency may be so conjoined with Connexionalism as to secure the advantages of both. I think not. So do all who have experience in church government. None but theorists would venture to set forth the paradox. Any one who looks abroad may see that the experiment has been already tried in Methodism, and has proved an utter failure. The Wesleyan Association, a few years ago, tried to connect Independency with Connexionalism by the ingenious expedient of an inner and outer circle; but the outer circle of Independency was too loose and large to adhere to the inner circle of Connexionalism, so it fell off into fragments.