to theological learning. Their energetic support of educational institutions, and their practice of connecting theological classes and lectures with their college and university courses, most clearly show the contrary of this.

The

matter of fact is, that a very deep, indeed, enthusiastic, conviction of the advantages of instruction, and, moreover, of a well-trained ministry, exists almost universally amongst them.

The only point on which there is any demur is, as to whether it is better, or the contrary, that the youth destined to the ministry should be educated in common with the rest of the Methodist community, availing themselves of the theological instruction provided, as above mentioned; or, whether they should be separated altogether from the young community about them, and placed by themselves in a sort of monastic establishment. Much, it is clear, may be said on both sides of the question. The practice of separate theological institutions is that which, in this country, has prevailed amongst the Dissenting and Nonconformist bodies; but it is not the practice of the national universities, whether in England, Scotland, or Ireland. In these great seminaries of learning the lay youth, and those who are designed for the ministry, are educated in common. There are no theological institutions having a national character: these all belong to the separate Christian sects. Which is the better system, it may be difficult to say; and which turns out the greater men, it might be considered invidious to pronounce. There are obviously benefits peculiar to both modes; but they must be different in their kind. To young men shut up from all contact with others, there is the advantage of preservation from the evils of bad example; and then the discipline brought to bear upon them, can be much more stringent than if they lived in common with others. But, on the other side, an educational course in union with the lay youth of the community, and, for this reason, a much more numerous body, must tend to produce a more generous, manly, catholic, and national character than the other. Better denominational divines will be made, so far as sectarian theology is concerned, by a merely isolated education. When this is the main object, it is evident enough that separate schools, placed under strict surveillance, will be the best. But if the design is to expand the faculties, to produce generous and catholic feelings, to attach the soul to truth

on a universal scale, to make the youth a citizen of the nation, to strengthen his sympathies with all God's universe, then an open education seems the thing.

Whether a sound knowledge of theology can be attained in connexion with this general system, must be judged of by facts. Are old Thomas Jackson, Barrow, Pearson, Butler, divines of any learning and religious acquirements? because they were educated and trained in the national universities, in common with the lay youth of their age. Are Rutherford, Gillies, Chalmers, of the Scotch nation, theologians of any distinction? for they were brought up in the open schools of their country. Are Usher, Skelton, Magee, of the Irish nation, names of any consideration? these also were educated in common with the laity. These are amongst the great Teachers of the Christian church. They belong to all parties, to all ages, to all nations. They are the instructors of all communities, and will be so to the end of time. But it would be unjust to the other side not to say, that the theological college system has produced great names: Drs. Watts, Doddridge, and Pye Smith, will live as divines, and diffuse the fragrance of their pious and eminently useful labours through the church, in all time to come.

How the American Methodist church may settle this question, and whether they will ever be led to adopt the plan of a separate theological training for their young ministers, it is difficult to say. Besides the usual prejudices against an isolated and separate education, on the grounds of spoiling the students for enterprise, and the endurance of toil and hardship,-it strikes me that the nationalism of the American preachers will be found to stand in the way of the adoption of this system. These ministers are thorough citizens; they feel themselves of the people; they identify themselves fully and entirely with the nation; and though they possess the ministerial office and function, yet there is little affectation of the clerical caste. I should say, that, next to piety to God, a full belief in Christianity, and the love of the gospel; the leading characteristic of the American minister is, a full and perfect identification of feeling and principle with his country: it will be difficult to bring about any plans of instruction, in case they should be attempted, the tendency of which is in any way to alienate the minister from the citizen, the priest from the American. It is clearly seen by these sagacious men that the institution of exclusively theologi

cal colleges, which should detach the youth of the church from the body of the people, is, in spirit, directly opposed to the genius of general citizenship, and must tend to create a class whose feelings, tastes, and habits will necessarily be, in some sort, sectarian. At any rate, at present, the idea has very little favour and countenance amongst either ministers or people.

This was felt by Dr. Dempster. He naturally desires the success of his own enterprise. As far as I could learn from himself, his undertaking originated very much in his own convictions, and has never yet been recognised by the General Conference. He was extremely anxious to bring about this, to himself, desirable result; but, as I believe, he met with so little encouragement, that he did not make the attempt. The recognition of his college is limited to his own Conference, and the undertaking does not meet with much pecuniary support.

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IV. The ONEIDA CONFERENCE joins that of BlackRiver. It includes eight districts,-Cazenovia, Oneida, Chenango, Otsego, Newark, Cayuga, Susquehanna, and Wyoming one hundred and twenty-seven stations, circuits, and missions; one hundred and sixty ministers, with two hundred and two local preachers; and twentyfive thousand seven hundred and seventy-six church members, eighty-six of whom are coloured people, and ninety Indians.

We have the following appointments in this Conference: Henry Bannister, Principal of the Oneida-Conference Seminary; Edward Bannister. Professor; Nelson Rounds, Editor of the Northern Christian Advocate; Alonzo Wood, Chaplain of State prison at Aubun; R. Nelson, Principal of Wyoming Seminary.

Here, then, we find the usual agencies at work. Two seminaries, one Christian Advocate, and one chaplain to a state prison. This does not look like an inefficient church system.

V. The GENESEE CONFERENCE abuts upon Oneida. We have nine districts belonging to this division of the country; namely, Ontario, East-Rochester, Genesee, Buffalo, Niagara, Rushford, Dansville, Willsborough, and Seneca-Lake: one hundred and fifty-nine stations, circuits, and missions; one hundred and eighty-seven ministers, with two hundred and fifty-three local preachers; and twenty-six

thousand six hundred and twenty-four church members, fifty-eight of whom are coloured people.

The manner of the commencement of the work in this part of the country, is given by the historian of Methodism :

"As early as 1792, Mr. Garrettson had travelled through various parts of this new country, preaching to the people in their loghouses, in barns, and often holding his quarterly-meetings under the foliage of trees. Aided as he was by those zealous young preachers, who entered this field of labour, he was instrumental in extending the gospel and its attendant blessings into these destitute places. By these means those societies were established which have continued to flourish and increase to the present time. Along the Mohawk River, as far as Utica, as well as the Chenago and Susquehanna Rivers, those pioneers of Methodism penetrated, and laid the foundation for those extensive revivals of religion which have blessed that region of the country. We may form some judgment of the good effects of these labours and sacrifices from the fact, that there were returned in the Minutes for this year, including Tioga, Wyoming, Saratoga, and Simco circuits, eight hundred and ninetytwo members of the church. Had equal zeal been manifested at this early period in building suitable houses of worship as the work enlarged with the progress of the settlements, Methodism would have taken a stand here more firmly, and have exerted a much more hallowed and extensive influence over the population."*

Nothing can well be finer than the work above described. For the evangelist to place himself by the side of the advancing population, to make himself one of them, to share their privations, to enter their log-huts with messages of mercy,-to hold his meetings for preaching and prayer under the spreading foliage of the trees of the wilderness;-to encourage the woodman in his aggressions upon the forest, and the farmer in his efforts to turn up the virgin soil, for a first crop;—then to see these primitive families erecting their altar, like Abraham in the desert, to the God of the lonely waste, as well as of the crowded city;-to listen to the echoes of praise and prayer reverberating in the midst of solitudes, made vocal for the first time since time began ;-all this is infinitely beautiful. This was the work of that glorious evangelist Freeborn Garrettson, and his young men. The seed they sowed has indeed sprung up, and produced a plentiful harvest, notwithstanding the somewhat mournful tone of our

*BANGS'S "History of Methodism in America," vol. ii. pp. 66, 67. See ASBURY, vol. iii. p. 293.

good friend Bangs about the "preaching-houses." How every thing could have been done at once, it is difficult to divine. How great "preaching-houses" are to be built, whether in America or any where else, before there' is a people to build them, or money to pay for them, one cannot well imagine. But it is always the fashion for the present to find fault with the past. Why were our forefathers so very foolish as to build such little paltry chapels,houses of worship," as they did? How much more rational and religious it would have been, if they had erected edifices which would have held, say, a couple of thousands! Besides, these miserable little shabby temples only stand in the place of great ones; just as a rotten tree, till it is blown down, fills the space which might be occupied by a graceful, majestic, blooming, young son of the forest.

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This is the way people talk on this subject. But how the "preaching-houses" in the American wilderness were to be built almost before the timber was felled, certainly before the soil was cultivated,-is puzzling to know; and how, nearer home, the spacious, elegant, costly edifice is to rise, except from a previous beginning, perhaps of a very humble and homely description, is equally difficult to comprehend. Let not the great despise the little; they would never have held their own elevated position, had not somebody laid the foundation. And let not the citizen gentleman despise the woodman; his city had never risen, had not the pioneer cleared the ground.

VI. The ERIE CONFERENCE. A narrow strip of country belonging to the State of Pennsylvania, stretches to Lake Erie; and a town, named after the Lake, stands on this narrow neck of land. This ecclesiastical division contains six districts; namely, Ravenna, Warren, Meadville, Erie, Jamestown, and Franklin: eighty-five stations, circuits, and missions; one hundred and twenty-eight ministers, with one hundred and ninety-three local preachers; twenty thousand one hundred and forty-three church members, fifty-eight of whom are people of colour.

We have the usual appointments and agencies in this Conference:-Asbury Seminary, G. B. Hawkins, Principal; Alleghany College, G. W. Clark, Calvin Kingsby, Professors; M. G. Briggs, Agent.

"The Alleghany College is located in Meadville, Crawford county, a very thriving village on French Creek, three hundred and thirtyfour miles north-west of Philadelphia. This institution received