LETTER III.

I HAVE said in a former letter, that Methodism had to encounter considerable opposition in its establishment in this place. I purpose now to mention one or two circumstances illustrative of this statement. The Methodist preachers were reproached in various ways. They were called negro preachers,' and by a variety of other distinguishing epithets. But this kind of opposition was in a considerable degree harmless. Their enemies therefore took special care to give them some more solid expression of hostility. The churches were often infested during public worship. Brickbats, and other missiles, were thrown into the churches, to the great annoyance of both the preacher and his congregation. And to add some dignity to this kind of employment, the city guard was, at least on one occasion, called in to assist in preserving order! One evening, while the Methodist congregation was quietly assembled for religious worship, the guard came silently up to the church, and fastened the window shutters on the outside; so quietly as not to be observed by the unsuspecting worshippers within. This done, they marched into the house of God with gun and bayonet, and seized as many of the blacks as they could lay hands on, and carried them off to the guard house. The scene that followed can hardly be described; the service of course ceased; and the screaming of the blacks, and the alarm of the women, must have presented altogether an appalling scene. The ground of this daring outrage upon the peace of an unoffending body of Christians, was simply, that the Methodists, by their loud preaching, loud singing, and praying, had disturbed the peace of some 'gentleman' who lived in the neighbourhood of the chapel. He requested that the city guard should be sent to rid him of such troublesome neighbours; and these watchful guardians of the public peace had cheerfully undertaken a work of so much dignity. To crown this whole business, and to finish it in becoming style, the same gentleman entered a prosecution against the Methodist preacher, for a violation of the law. This insulting prosecution, however, resulted in nothing more than putting the preacher to the additional cost and trouble of attending court. There was redeeming virtue enough in the community to prevent the establishment, by legal decision, of the principle, that the preaching of the gospel was a violation of law.

But it was not only at the churches that our friends were troubled. Not unfrequently, when they assembled at private houses, they were interrupted in a similar manner. One evening, when assembled for prayermeeting at the house of Mrs. Wells, (the widow of our early and excellent friend, Mr. Edgar Wells,) the house was assailed by a mob of young men, headed by a young man of high pretensions to family dignity. The violence of the attack caused several of the brethren to go out to stop such proceedings. As soon as they reached the street, a scuffle ensued between them and the young men composing the mob, in which several of the latter fell down

into a cellar. No sooner had these young heroes reached the bottom, than they most lustily roared out murder!' The noise attracted the attention of the city guard, who reached the spot just in time to witness the escape of the redoubtable knights of the cellar, from their dungeon. No sooner did the leader of this band find himself once more above ground, and in the presence of the city guard, than, with an authority and courage altogether worthy the cause in which he was engaged, he ordered the guard to take that house into custody. This order, however, the guard could not conveniently obey, and the house was permitted to rest quietly on its foundations. This affair caused considerable excitement. The outrage was daring, and the attack had been made on the house of a very respectable woman. What served still further to increase the excitement was, that the principal actors in this business were young men of respectable families, and especially their leader, whose father was a chief man of the land. The Methodists thought this a fair opportunity of appealing to the laws for protection, and giving their enemies a useful lesson, by punishing these gentlemen as they deserved. But the friends of those who had been engaged in this disgraceful transaction, manifested so much regret at what had happened, and urged so many entreaties to Mrs. Wells, that the idea of prosecution was abandoned, and the matter was permitted to sleep.

In reviewing the history of Methodism in this place, from its commencement till now, and in looking forward to future progress, many important and interesting reflections present themselves to the mind. The situation of Charleston is very important in a religious point of view, particularly with reference to the coloured people. Every sermon which is delivered by the man of God on the sabbath, must exert an influence on the happiness of hundreds, not only of those who live in the city, but also of those in the surrounding country. In this department of his work, the preacher must feel himself happy or otherwise, according as he is more or less dead to the world. If he possess a meekness which can bear all things, a patience that is never exhausted, and a sense of the worth of souls. so great as to prompt him to never-tiring efforts to save the most ignorant, as well as the enlightened, he may labour here with delight. But if otherwise, his work will be a cross. The devoted man of God cannot look upon this part of our work, without feeling glad that the gospel is preached to the poor. Hundreds of happy negroes, saved by the word of God from the most degrading and soul-destroying vices, now walking in the path of obedience, and bringing forth the fruits of love, joy, peace, longsuffering, gentleness, goodness, and all the graces of the Spirit; living obediently to their owners, peaceably with their families, and walking in all purity before God, and at last meeting death in peaceful triumph,-these shall be the eternal crown of rejoicing of the faithful labourer in this part of God's vineyard,

Charleston possesses also a mournful interest on another account. Here many faithful men of God have finished their work, and given their dying testimony to the power of those truths which they had so often proclaimed to listening congregations.

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Just behind the pulpit of Bethel church, there rests the dust of not less than seven of our fellow labourers in the kingdom and patience of Jesus; all of whom fell at the post of duty, and have left a good testimony behind them. First died the amiable and devoted King. The following year a faithful but afflicted servant of God, John N. Jones, was called to his reward. Next departed in peace the venerable Nicholas Waters, a veteran in the cause of God. Some time afterward, in the faith of the gospel, the Rev. Jacob Rumple, a man of deep devotion, great seriousness, and great zeal for the cause of God. In 1817, in the midst of usefulness, the Rev. Urban Cooper, ingenious, intelligent, amiable, and eloquent. He fell in his prime, and the disease which carried him to the grave was contracted at the bedside of the sick and dying. In 1819 died the Rev. Henry T. Fitzgerald, a young man of uncommon sweetness of temper, an active discriminating mind, great amiableness of manners, and an ardent love for God and his cause. He shrunk not in the day of pestilence; but did as every Christian pastor should do,-gave himself uninterruptedly to the service of the flock committed to his care, and undauntedly met death in the work to which the Holy Ghost had called him. And last of all, died in September, 1828, my beloved friend and brother, the Rev. Asbury Morgan. Pious and devoted in heart, simple and affectionate in manners, zealous and laborious in the work of God, whoever knew him without loving him? I can never stand and survey the spot where so much precious dust is deposited, without remembering with exultation the words of inspiration, The dead in Christ shall rise.' The trump of God shall wake this long quiet dust, and from these tombs shall come forth bodies all immortal, all divine.'

We have at present in Charleston three convenient houses of worship. We have a missionary society, a tract society, a Sunday school association, and three sabbath schools. There is a charitable society incorporated among the male members of the church, and one of similar character among the females. The members of the church at our last Conference amounted to five hundred whites, and three thousand coloured people. And I think we may indulge the hope that the days of our divisions are over. Our people are in peace. They have heard of the strife of war at a distance, and they have seen it here. They have marked its beginnings, its maturity, and its end, and are disposed to walk in the old paths. JAS. O. ANDREW.

Charleston, S. C.

REVIEW.

1. Report of the Committee on Petitions and Memorials, adopted by the General Conference of the Methodist Episcopal Church, at its late session in Pittsburg, Pennsylvania.'

2. Remarks on a Report of the late General Conference, in reply to Petitions and Memorials. By ASA SHINN.'

Ir was said by a just observer, of that busy 'reformer' Henry VIII, that while pursuing popery with fire and sword, he himself carried a pope in his own belly. And a very popular writer has more recently remarked that, in fact, every man is a pope in his own way.' Whether the ranks of modern 'reform' are entitled to claim an exemption from all application of the sentiment to them, may perhaps best be judged, from the tone in which some leaders of that class utter their oracles. In aspiring to the difficult and hazardous office, not merely of reforming, but of revolutionizing, the long-tried and approved institutions of a large and wide-spread body, they protest indeed, vehemently enough, against any impeachment of either their judgment, or their motives. Yet the judgment and the motives of those who differ from them, they assume the 'liberty' to handle with a roughness which we should take to be somewhat rude; but which on their part, it would seem, they desire to have regarded merely as 'honest bluntness,' and consequently a virtue, rather than a fault. To mention the greatly superior numbers of their brethren whom they denounce, gives offence, for reasons which it cannot require any great penetration to understand. And to say that these are, perhaps, at least equally intelligent and pious as those who denounce them, subjects us to the risk of no less censure, as being wanting in modesty. That our opponents, who are so extremely anxious to pass themselves for the 'people's' advocates, should affect to consider it no argument that nineteen twentieths, if not ninety-nine hundredths, of the people are opposed to their innovations, is a fact not a little remarkable. Were the 'numbers' on the other side, it would doubtless be urged as an argument of no small weight, and we should not be likely soon to be relieved from hearing it. In short, modern reform,' so called, however imposing her title, or specious her guise, betrays, nevertheless, too sad proof of the same spirit which she censures; and that where both numbers' and logic fail, she disdains not the wonted resort to supply their defect,

In the true and proper sense, the apostles, and Luther, and Wesley, were undoubtedly reformers. But what was the reform at which they aimed? Did they devote their thoughts and cares and pains to meats and drinks, to fringes and phylacteries, to mint, and anise, and cummin? No. The weightier matters which they dignified with this high title, were the reformation of the hearts, the spirits, tempers, and lives of men ;-to turn them from moral and spiritual darkness to gospel light; and from the power of Satan to God:

the reformation of false and deadly doctrines, of idolatrous worship, and of abominable corruptions. If such things be found in the Methodist Episcopal Church, let them be exposed and rooted out. Let no pity be shown them; and let any who refuse to join zealously in the work, be branded and shunned as antireformers. But, in the name of goodness and wisdom,-in the name of meekness and love, is a church, acknowledged to be a true gospel church, sound in doctrine, in gospel ordinances, and moral discipline, with a confessedly laborious, zealous, evangelical, and faithful ministry, to be torn to pieces because we cannot unanimously agree as to the most unexceptionable frame of external polity? O tell it not in Gath! On this principle it is impossible that any Christian church ever can be in peace. For, make what changes we may, it is impossible, in the existing state of human things, to adopt any system against which carpers and objectors will not arise. The numerous forms of church polity, and the actual objections to each and every one, prove this. We by no means intend to say that the external form and polity of a church, is a matter of no consequence. But we do mean to say that it is, comparatively, a matter of very minor consequence; and that no change in it which can be aimed at, is of sufficient importance to justify the breach of peace and charity, and the sacrifice of the true Christian spirit and temper. If we may justly say, 'What shall it profit a man to gain the whole world and lose his soul?-may we not with equal force and justice say, What can any change in the frame of the church profit a man, at the cost of losing his own peace and good feelings, the destruction of Christian fellowship and love;-or the distracting and rending of the body of Christ? And, if, supposing the worst state of things, any finally conclude it to be incompatible with their individual comfort and salvation, to remain in fellowship with those whom they cannot persuade to adopt their views, is it consistent with the spirit and obligations of Christianity, on account of such things, to endeavour to spread the spirit of dissatisfaction, to make others uneasy and discontented, and ultimately to induce them to separate from their brethren, with whom, otherwise, they would live in peace and love, and safely and happily pass along to heaven? If this be called 'reform,' we do earnestly and devoutly pray, from it'good Lord deliver us;'-and candidly acknowledge that with such reformers we have no wish to be united. To divide the church, is not to reform it. Neither is it the principle or the path of reform for a small minority, because they cannot have their way, to separate from the great majority of their brethren. And if they do, they ought afterward to let the church, from which they separate, alone. Otherwise, they are not reformers, but meddlers, and busy bodies in other men's matters.

It has been stated, indeed, by the Rev. Asa Shinn, that the General Conference has recommended-that there shall be two Methodist churches.' 'We would rejoice,' he says, in another