years, and experience, have entered the itinerant field; in all which cases similar results have followed, as in the cases first named.

The Methodist Episcopal Church on the Western Reserve has had to share, with other parts of our Zion, in the troubles which disaffection to our good and wholesome discipline produces; and though they have not been equal to those in some places, yet they have exceeded those of others. It is a remark worthy of note, that the spirit which opposes Methodism, has evinced its opposition in different ways. At first it opposed our doctrines, but when fairly foiled in this, it attacked our discipline and government, through the means of mistaken zealots or designing partizans; knowing very well that if our economy should be clogged in its operations, or thwarted in its designs, our doctrines and their natural effects would spread with less rapidity,-if not finally lose their distinctive character altogether; which, if we may judge from the great and simultaneous efforts of some late writers, printers, preachers, booksellers, pedlars, travelling agents, &c, would be paramount (in their view) to the destruction of every other evil.

The first attempt at revolutionizing our economy on the Reserve, was made by one Ross, a disciple of O'Kelly, who formed a society of ten or twelve members in Youngstown, about the year 1810. But such was the rapidity of its retrograde march that in two years it existed only in the story of by-gone days. About the year 1813 Mr. Ross made another attempt, and formed a small society in Brouville, under the name of Christians, which went to pieces in about the same length of time.

In 1819, the disciples of Elias Smith, of exceptionable and changeable memory, made their appearance on the northeast part of the Reserve, and attempted to build up their cause by producing secessions from other Churches, but especially from ours. This they wished to do by annulling all creeds, disciplines, rules, regulations, &c, and all distinction between sects and parties, and having all join them, forming one general Church under the specious name of Christ-ians, with no other creed or discipline than the New-Testament, allowing every one to construe it for himself. They essayed to preach our doctrine of free grace, because it was much more popular than its counterpart, the horrible decrees ;' but they considered us in a dreadful bondage, as to the government and economy of our Church. And with all the kindness and soothing tales of halcyon spirits, offered to our people an asylum from the tyranny of bishops, presiding elders, circuit preachers, &c; and perhaps some dozen or twenty, who found the restraints of our wholesome discipline rather disagreeable to their dominant propensities, found relief from episcopal oppression in a fraternity of Arians, professedly without government.* But our troubles from

* One of the seceders from our Church, at this time, delivered an address to his new brethren on the superior advantages of their new association, in substance as follows: My brethren, we have reason to be thankful that we have escaped from

this source were soon at an end, for soon they fell to pieces by their own weight, and have long since fell into obscurity and forgetfulness.

About the year 1821, a new sect appeared on the margin of lake Erie, called 'Reformed Methodists.' They rose, I think, about the year 1814 in Massachusetts and Vermont, professedly for the purpose of rescuing the members of our Church from the oppression of that dreadful little thing called 'the discipline.' Their first missionary and principal preacher in this country, despising the idea of presiding eldership, as a species of popery, gave himself the more modest title of district elder.

The first success he met with, was in the acquisition of one Montgomery, a local preacher. This man had been rejected by the annual conference, and afterward had his license discontinued on account of improper conduct. But on the appearance of this sect of self-styled reformers, he thought it advisable if possible to recover his license, which would serve to recommend him to their notice, and then secure himself a name and a place where he would not probably be disturbed in the privilege of doing as he pleased. Accordingly, he made such concessions to the Church for the past, and promised such reformation for the future, as to induce the quarterly meeting conference to renew his license. About three months after this, he pretended to be preparing for a journey to the west, to visit a sister, and requested and obtained a certificate to accompany his license, so as to be entitled to the privilege of a preacher on his journey. But instead of going the journey as he pretended, in four months after he withdrew from the Church; and when asked for his license and certificate, he gravely informed the preacher that they were not in his hands, as he had previously given them to Mr. Cass.

Montgomery, it seems, made large calculations on the weight of his influence, and expected to lead off half or two-thirds of the circuit, (Grand river,) but he succeeded in leading astray only two or three individuals. Knowing the disposition and tact of such self-deceived zealots to call all kinds of opposition, though it should be the mildest and most friendly arguments that could be advanced, by the odious name of persecution; and knowing the sympathies of human nature in such cases, and believing that if any body, or any thing, (even if it was Satan himself,) was to pass through the country as a preacher, and complain of being persecuted, it would excite pity in the breast of some people who would thereby be induced to befriend him; the preachers on the circuit determined to say nothing about them in public, and as little about them in private as duty to their immediate charge would allow of, lest it should be called persecution. But notwithstanding this caution, the cry of persecution was raised, and such pathetic appeals were made to the sympathies of the public, attended, too, in the episcopal bondage we were under. Thank God, we have liberty now, we can do as we please, and the preachers have no power to bring us to an account for it!!!'

some instances, with tears, that a momentary excitement was raised in their favor. But persons in whom this pity began to operate, felt desirous of hearing this wonderful abuse for themselves, which was said to come from the episcopal Methodists, and attended our meetings for that purpose: but, to their astonishment, they heard not a word about the reformers, and having heard the reformers say every thing that was bad, almost, about us, they concluded, and very justly, too, that the persecution was on the other side; which, in its turn, produced a reaction in our favor. And had not the preachers on the circuit the next year pursued a different course, it is probable that our opponents would not have been able to form a single society: but as it was, they formed two or three small societies which soon dwindled into insignificance.

Like others of their name and profession, they went not 'into the highways and hedges,' to 'call sinners to repentance,' but strove to enter into other mens' labors,' and lead the unwary astray, under the specious pretence of being delivered from episcopal bondage.'* But what few societies they succeeded in forming on the Reserve, in this or any other way, have become Arians in their sentiment, and have mostly been scattered by their own internal discords, leaving but small fragments of them, which are fast dwindling into forgetfulness.

About the year 1827, the subject of radicalism from the Baltimore school, made its appearance in and about Youngstown on the southeast part of the Reserve, which produced some excitement. And in the summer of 1830, a secession of about thirty took place, in that and an adjoining town; and an attempt was made to take with them the new meeting house, in which unjust measure, however, they were disappointed. The measures used to promote their cause, were, as usual, loud declamation against, and gross misrepresentation of, our economy. And not only so, they went from house to house, from shop to shop, from store to store, and from tavern to tavern, to tell their slanderous tales, and advise the people not to hear us preach. The result was, the public lost confidence in both parties,-our congregations were so diminished that both together could not get the congregation we used to have before the division took place. But at length the excitement subsided, and the public mind became weary with hearing the hue and cry'

*At the close of one of Montgomery's harangues against the government of our Church, the brethren' were invited to 'free their minds;' when an old father in Israel arose and said, 'We have heard a great deal about the episcopal Methodists, as if they were the worst people in the world. But they are good enough for me yet; they took me out of the ashes and made a man of me, and I'll never leave them. If they turn me out, I will lie at the door till they will take me in again.' What rendered these remarks particularly appropriate at the time, was the fact, which was generally well known, that our opponent owed what little standing he had in the world to his having been a Methodist, and for him to inveigh with unchristian virulence against his greatest earthly benefactors, was treated as an act of great ingratitude. This circumstance put an end to the pretended reform in that place, and public sentiment there and elsewhere has long since consigned the man to the narrow limits of his own domestic circle.

about the tyranny of the Methodist Episcopal Church. Our congregations began to increase,-several obtained religion and joined our Church, the members were quickened and encouraged, and radicalism seemed to be fast on the wane.

But though they seemed to prosper for a while, the injudicious conduct of one of their principal preachers so disgusted those who became acquainted with it, that they have but few in number who embrace their peculiarities, while our own Church has gained in credit for its integrity and purity, as well as in the number of its members.

But we have had more serious opposition to contend with in propagating Methodism on the Reserve, from another and more formidable source than that of radicalism. I allude to the Calvinists. The people here are mostly of New-England descent, and the majority of them came here attached to the standing order' either by membership or the prejudice of education. We had, therefore, and in many places still have to meet the strong prejudices of NewEngland Calvinism. This sect, when headed by Oliver Cromwell, so far gained the ascendency in England as to govern the state and oppress the Episcopalians. But when the latter regained the ascendency at the restoration of the monarchy, it was considered an impious encroachment on the liberty of conscience, and induced many to remove to the wilderness of America.

Soon after the political revolution in Connecticut in 1816, a clergyman of this stamp took a mission to the Heathen,' and visited the Reserve apparently with a full expectation of forming an ecclesiastical establishment, in the likeness of its New-England parent. He cautioned the people very affectionately and pathetically to guard against the influence of the Methodists and Churchmen, (he might have added the Baptists, Quakers, and every other sect, except his own,) for,' said he, they have ruined Connecticut, they have brought about a revolution in the government of the state, and we have no hopes of preserving a pure Church there any longer; our only hope is now centered in the Western Reserve.' But the poor man had forgotten that he was in ОHIо, where the constitution and laws place all men on a level in these respects.* But the more wise and prudent of them seem to have known that the only means of gaining and holding the ascendency in this country is by moral and not by legal influence; to secure which, a variety of means and measures have been adopted, and as far as practicable, carried into effect. And from their varied and simultaneous

* About this time an outer-court Presbyterian was expatiating on the impropriety of suffering so many sects of Christians to exist in the country. There ought,' said he, 'to be but one church and one minister in a town,' (meaning each five miles square,) and all the people should be compelled to pay to his support.' Well, said a by-stander, you would allow the majority to rule in such a case, I suppose? 'O! yes,' was the reply. Well, I understand, said the speaker, that the Methodists are far more numerous in the state than any other sect; would you be willing to pay to them? 'No; I s―r I won't;' said he, 'for they are not fit to live on the earth.'

exertions to keep the Methodists (above all others) on the back ground, it would seem as if they considered us the greatest enemies of the Christian religion existing on the soil.

The uniformity with which the missionaries who come among us from the east press their claims and extend their operations, leads us to suspect that they undergo a thorough training before they leave home; and it is somewhat remarkable that they seem to direct all their measures with a view to oppose and render ineffectual the labors and plans of the Methodists. I should be exceedingly sorry to indulge in uncharitable thoughts respecting the designs of any sect of professing Christians, but I cannot help suspecting that Methodism is the main object of their attack. This I judge from a variety of circumstances, not necessary to be mentioned. But whatever may be the object of them or others, I trust in God, that we, as a people, will mind our own work, and go on in his name to preach salvation by grace through faith in Jesus, until all the sinners in this Reserve shall be converted to God.

Notwithstanding all the ways and means used to impede our progress, the march of Methodism has been onward. Our meetings, and especially our camp meetings and other popular meetings have been, for many years, numerously attended, and have resulted in the salvation of many hundreds of precious souls. Our ministry is fast improving in experience and useful knowledge, as they advance in years: and both preachers and people, taken as a whole, were never more spiritual in their ministrations and devotions than at the present time. Men of science, business, and property, are overcoming the prejudices of the day, and uniting with us, not for the sake of worldly gain, but for conscience' sake. Some scores of chapels already stand on the firm and sure basis of our deed of settlement, and scores more are now in contemplation or in progress. And we have pleasing prospects of future usefulness from the promising talents which begin to develope themselves in many of the youth who have placed themselves in our ranks. For all which, together with all other mercies and blessings, we feel thankful to God.

Hubbard, Ohio, Feb. 4, 1832.

ADVENTURES ON THE COLUMBIA RIVER. Adventures on the Columbia River, including the Narrative of a residence of six years on the western side of the Rocky mountains, among various tribes of Indians hitherto unknown: together with a journey across the American continent. By Ross Cox. 8vo. pp. 335. THE discovery of the new world by Christopher Columbus, in the year 1692, gave a new impulse to the human mind, and opened a wide and variegated field for the exercise and display of its energies. And from that memorable era to the present time the abo