but attract us, as being, perhaps, the very thing which we have been longing for; not the less likely to be so because it brings no honour to ourselves, and owes nothing of its power to the enticing words of man's wisdom in any form, whether of polish, or logic, or philosophy. The movement carries on its face an intensity of earnestness which leaves one in no doubt as to the single-heartedness of the workers. With them Christianity is not a creed merely, but a living energy which ought to carry everything before it. This much must be said at the outset, in the way of disarming hostility. Let us not, however, look at the work from without, but within. Let us throw ourselves into it, and then form our judgment. I think that in so doing right-thinking men will not merely withdraw opposition, but feel constrained to sympathize and approve. The evening crowds in the two assembly halls, the more fashionable afternoon audiences in the city churches, the five thousand men that stood packed densely together in the Corn Exchange, the eager gatherings of young men, the two thousand that have for nearly a month crowded into the noon prayer-meeting daily-these are plain evidences that the movement is already a mighty fact, whatever may be its import or its philosophy. I do not give any opinion as to actual results. The time for this has not yet come. Yet these are already such as would surprise many, and show that the work is a reality. The heart of many a father and mother, of many a sister and brother, is now rejoicing in the changes that have been wrought, and the signal ways in which prayer has been answered. The spiritual influence (contagion as some call it) has struck into every rank and circle, and even those who decry it as fanaticism admit, and perhaps dread, its power. None who were present in the Corn Exchange last Sabbath evening will forget the crowd of listening men, most of them from the Grassmarket and the Cowgate; nor will any who were present that same evening, at a later meeting, forget the scene when six hundred of the Grassmarket men streamed up from the Corn Exchange into the Assembly Hall, and, falling on their knees, gave themselves to God, Mr. Wilson and Mr. Moody successively leading in prayer.

"Probably no meeting held in Edinburgh by Messrs. Moody and Sankey was more remarkable than the Watch Night service with which they closed 1873. Many had misgivings about the practicability of keeping a large audience together from eight o'clock till twelve on the last night of the year. Mr. Moody's expectations,

however, were justified by the crowd that occupied the Free Assembly Hall for five hours on Wednesday evening. Many of all ages and classes stood all the evening, or exchanged places occasionally with those who had seats near them. Mr. Moody and Mr. Sankey, accompanied by many ministers and other gentlemen from distant places, as well as of the city, came in at 8 p.m. After singing and prayer, Mr. Moody announced that the order of the evening would be the utmost irregularity. In fact,' he said, 'anything that is worship will be in order, and when I am speaking, if any one has an illustration to give, or would like to sing a hymn or offer prayer, let him do so.' This singular invitation was at once accepted, and acted upon by many round the chair. This gave constant variety to the meeting, so that the interest never flagged, and every one who stole a glance at the clock wondered to see how time passed. Mr. Sankey and the Jubilee Singers often introduced most beautiful and suitable singing. Prayer was offered at intervals. Mr. Moody reviewed the seven utterances by Christ of 'I will,' as it is written, Matt. xi. 28; Luke v. 12; John vi. 37; Matt. iv. 19; John xiv. 18; John vi. 44; and John xvii. 24. Every one thought of a strong Artesian well pouring forth floods of revealed truth. The request made that when each verse was read the whole audience should read it aloud in concert gave the feeling of a happy family studying the Word of God like the Ethiopian eunuch in his chariot. Soon after eleven the Bible study ceased, and the remainder of the year was given to prayer. Messrs. Moody and Sankey and the Jubilee Singers asked intercession on their own behalf that they might have much grace for personal progress and public work in the coming year. On the invitation to do so, various other individuals asked prayer for themselves. Sometimes silently, and sometimes audibly, all engaged in prayer. The intense interest and the awe-striking solemnity of the meeting increased as midnight neared. Five minutes before twelve all sound was hushed. Tue distant shouts of the revellers outside could be heard. Kneeling, or with bowed heads, the whole great meeting with one accord prayed in silence, and while they did so the city clocks successively struck the hour. The hushed silence continued five minutes more. Mr. Moody then gave out the last two verses of the hymn, Jesus, lover of my soul,' and all stood and sang, 'Thou, O Christ, art all I want, more than all in Thee I find.' After a brief prayer, the benediction

was pronounced, and all began, like one family, to wish each other a happy new year-'a year of grace, a year of usefulness,' &c. Messrs. Moody and Sankey would have been detained shaking hands for an hour if they had not slipped away.

The meetings began in Leith, on December 23, and were held in Dr. McDonald's church, Free North Leith, and in the Rev. J. Kelman's Free St. John's-admission to both churches being by ticket, and in wet or dry weather every available space was occupied. During the services in the churches the large crowds listened with breathless interest, and every one present seemed to realize that God was there, opening the preacher's lips to speak in the power of the Spirit, and moving the people's hearts to accept the offered salvation. The population in Leith is much more difficult to move than the people in the metropolis, and the large shipping business of the town brings people to Leith from almost all parts of the world. It was specially gratifying to notice a number of seafaring people in all the meetings, and to learn that this marvellous work of God was being carried on, not only in the great centres of population, but also in lonely ships at sea.'

On Sunday the 11th, a prayer-meeting was announced to be held in the General Assembly Hall of the Free Church, at nine in the morning. There was not to be any address, nor the attraction of any popular speaker, but there was to be a meeting simply for divine worship. It was the morning of the eighth day of combined prayer over the whole world; for these eight days Christians in all lands had been praying for the outpouring of the Holy Ghost, and throughout the week many in Edinburgh had been added to the Church of such as should be saved. At an early hour of that dark morning multitudes left the comforts of home and gathered in the hall in such numbers, that when Mr. Moody took the chair every spot on which even standing room could be found was occupied. A deep solemnity pervaded the meeting from its commencement. The exercises of worship were warm, tender, short, and impressive. There were hymns sung, silent prayer offered, frequent intercessions, and reading the Scripture, accompanied by some incidental remarks.

A Christian Convention for Scotland was held in the Free Church Assembly Hall, Edinburgh, 14th January. The crowd was immense. There must have been 2500 in the Hall, while the passages, corri

dor, and quadrangle were all filled with perhaps 1000 more. The Tolbooth Established was equally crowded, and the Free High Church. No such gathering has ever been known in Edinburgh. The country districts round about poured in in hundreds; and some were there who had come fifty, and a hundred, and two hundred miles. The meeting was presided over by Mr. Moody, and began with praise and prayer. Dr. Bonar, the Rev. G. Wilson, of the Tolbooth Church, Professor Blackie, and many other ministers took part in the proceedings, and Mr. Sankey sang several hymns. An hour was devoted to the "Question Drawer"-practical questions sent up to be answered.

Mr. Moody stated that the first question put was-How should he keep order in the Sabbath-school? It was not to be done by cries of "Hush!" they would keep better order by the eye and the finger. The teachers and the superintendent must show the example of quietness. In many Sabbath-schools the teachers caused more disturbance than did the scholars by their continued calls of "Hush, hush!" He was asked, What was to be done with the man who had what was called a gift for prayer, and who, every time he got up, threw a wet blanket on the meeting? He would go to such a man in private, and tell him that he had better take no more part in it; that if he had a gift for prayer, he must pray at home. If he persisted in obtruding himself on the meeting, they must then tell him that he must not come at all. A great many meetings were spoiled because they were afraid to hurt one man's feelings. He was asked, What ought to be done with the professing Christian whose daily walk was not consistent, and who took part in these meetings? He would adopt the very same course as in the last case, for such a man would do more hurt than ten men could do good. He was asked if he knew of any way of getting the frequenters of twenty spirit-shops into a mission-room that was in the middle of them? There certainly was a way: by making the prayer and gospel-meetings as attractive as the public-house, instead of having them in dirty, nasty rooms with hard benches, poor light, bad atmosphere, and uninteresting exercises. He was asked, What ought to be the attitude of Christians as to the amusements and engagements of the world? A true Christian had no taste and desire for the world and its amusements; he was crucified to it, and it to him. He was taken right out of it. What were they to

provide instead of these amusements? They ought to make their meetings so pleasant and cheerful that they would be agreeable even to the young. What they wanted was not so much preaching against amusements as the giving of their congregations so much to do that they would be independent of, and have no desire for, such amusement. He was asked if he would allow any unconverted man to be a precentor? He would not; he did not think any unconverted man was fit to lead the praise of God. He was asked what he had to say to the opera, and going to dancing? He was sure he did not see how a person living in sweet communion with Christ could go there. No father or mother, he was sure, in that meeting, whether converted or not, would think of allowing their daughter to go on the stage, and they ought not to go and patronize any other person's daughter exhibiting herself there. He was asked what was to be done by ministers who could not get their elders to take an active part in the work. He would have private tea-meetings; much conversation on the subject of Christian work; get them interested in it, and encourage them to take an active part. How many scholars should there be in a Sabbath-school class? he was asked. Some teachers taught hundreds a good deal better than others could teach He had seen a whole school turned into one class and taught on the blackboard with blessed effect. It depended upon the teachers how large the class ought to be. He was asked how a minister should do if he had some Sabbath-school teachers who were unconverted-how he could get them out of the Sabbath-school without offence? He would have frequent meetings with the whole of them; earnest and repeated conversations on the subject of personal salvation; and by these means have them either converted soon or the school made too hot for them. He was asked what a minister should do with the members of his congregation who were not Christians? He should either get them into the fold or out of it; as they were, they were only standing in the way. The question was put, What work was best for young members in the churches? He did not see why young men and young women could not distribute tracts and papers, and go out and gather those little ragged children who were to be seen in the streets into some room where they could be taught the way of salvation. He was asked if the speaking at prayer-meetings would not engender spiritual pride. Those who had a tendency to that would get a good many tumbles

one.