the public congregation had been dismissed. At the public service the chants and hymns had been given with charming effect; but on opening the Society-meeting no voice was ready to raise a tune. Several feeble efforts failed; and finally it was felt that the assembled members were unequal to either melody or harmony suited to the jubilant hymns which earlier Methodists used to sing with such zealous expression and power.

John Wesley's "directions" should be kept in the Methodist mind, and faithfully acted "In every large Society let them learn to upon. sing; and let them always learn our own tunes first.......Introduce no new tunes till they are perfect in the old.......Sing all.-Sing lustily. -Sing modestly.-Sing in time.-Above all, Sing spiritually. Have an eye to God in every word you sing. Aim at pleasing Him more than yourself, or any other creature...... And see that your heart is not carried away with the sound, but offered to God continually; so shall your singing be such as the Lord will approve of here, and reward when He cometh in the clouds of heaven."

What John Wesley has thus said in his clear, decided tone, Charles his brother has sweetly sung to us. One of his hymns, on "the true use of music," happily kindles the soul of devotion to Christ, while it gracefully teaches us to sing, as the early Methodists sang, "with the Spirit, and with the understanding also."

"Jesus, Thou soul of all our joys,

For Whom we now lift up our voice,
And all our strength exert;
Vouchsafe the grace we humbly claim,
Compose into a thankful frame,
And tune Thy people's heart.

"While in the heavenly work we join, Thy glory be our sole design,—

Thy glory, not our own:
Still let us keep our end in view,
And still the pleasing task pursue,
To please our God alone.
"The secret pride, the subtle sin,
O! let it never more steal in,

To' offend Thy glorious eyes;
To desecrate our hallow'd strain,
And make our solemn service vain,
And mar our sacrifice.

"To magnify Thy awful name,

To spread the honours of the Lamb,
Let us our voices raise;
Our souls' and bodies' powers unite,
Regardless of our own delight,

And dead to human praise.

"Still let us on our guard be found, And watch against the power of sound, With sacred jealousy;

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Lest, haply, sense should damp our zeal, And music's charm bewitch and steal Our heart away from Thee.

"That hurrying strife far off remove, That noisy burst of selfish love,

Which swells the formal song; The joy from out our heart arise, And speak and sparkle in our eyes, And vibrate on our tongue.

"Thee let us praise, our common Lord, And sweetly join with one accord

Thy goodness to proclaim: Jesus, Thyself in us reveal, And all our faculties shall feel Thine harmonizing name.

"With calmly-reverential joy,
We then shall all our lives employ

In setting forth Thy love;
And raise in death our triumph higher,
And sing, with all the heavenly choir,
That endless song above."

SUCH

UCH in former times was the name by which the Methodist minister was known. The visits of the "Round Preacher" were regarded with special interest, and particularly those of the "Superintendent," to whom all looked for authoritative direction and guidance. He appointed the leaders, looked into the spiritual state of the Society, and separated from their fellowship those who had proved unworthy. Nor were the preachers of superior ability unappreciated by

the godly portion of the villagers. They enjoyed truth the most, however, when it came glowing from the preacher's heart. My native village was visited forty years ago by three of these "Round Preachers," who came in turn; and each was entertained at the house of a Methodist farmer. The Superintendent was always my father's guest; and often one of his colleagues too. When I was a child I used to anticipate the preacher's coming with great pleasure. In fact, those times still possess

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an interest to me, and thoughts of them revive some of the best feelings and happiest recollections of my childhood. The preacher's day was, in my home, a kind of little Sunday. Dressed for the occasion, I was always on the look-out for the preacher about noon. Our parlour-window commanded the road he had to come; and for many a quarter-of-an-hour have I sat there watching for the first glimpse of the rider as he rounded the corner. sooner was he in sight than I ran to open the gate, where I received his first recognition. I was proud to hold the horse until the "Rounder " alighted, and the massive "saddle-bags were removed and safely deposited. And I must confess that those said "saddle-bags" were for a long time objects of great curiosity to my boyish mind, and their contents a great mystery. At length one of the preachers, who perceived my curiosity, kindly gratified it by explaining their use, and revealing their contents. On one side I found he had the Magazines for the subscribers, and on the other, his linen, and such things as he might require during his absence from home. These "saddle-bags" served, too, as matter for reproach which the good man had to bear. It was currently reported that the object for which the preachers visited the farmers was to fill their bags with bacon; and it was very common for them to be assailed with cries of "Bacon!" as they passed through the villages. This may illus trate the character of the times, and is a specimen of the vulgar style of reproach. I had my favourite preachers. Some were very kind to children, while others scarcely noticed them. Though all were not equally agreeable as friends and guests, those worthy men were, as a class, amiable, social, and godly, possessing the spirit of their calling, and diligent in sowing the good seed of the Gospel everywhere. Most of them were remarkable for their strong common sense and intelligence, while some possessed superior gifts. I remember being greatly interested in the conversation which they used to carry on with my father, who was a great reader of Methodist publications, embracing both its periodical and standard literature. Benson was one of his favourite authors; he had heard him preach on some public occasion, and was so powerfully impressed, that he was never weary of describing the effects of the sermon. With Wesley's Sermons, and Fletcher's "Checks," he was quite at home. The opinions of these men he reverenced greatly, and delighted to talk about them with the preachers. Cowper

was his favourite among the poets. We were always much indebted to the preachers for the information they gave us about the working and progress of Methodism. There were no Methodist newspapers in those days, and we had no Methodist news in our village except what the Magazines contained, and what we gathered from the,, Round Preachers." We reverenced the Conference, but it was only seen by us in the dim distance; while the preaching of the great leaders of Methodism was known to us merely by report. The preachers used to tell us of the doings of Conference, of the speeches of the men who chiefly guided its deliberations, and of the powerful sermons which they preached. It was evident that the minds of the preachers were generally impressed with a feeling of reverent regard towards the intellectual giants and apostolic preachers whose names were frequently before us. I can remember the first visit which several of the revered men paid to our Circuittown. But for our Missions, I suppose, we should have lived and died without the sight of them. The first time Jabez Bunting came down the whole Circuit was in a flutter of excitement. The Methodists and many others for several miles around came trooping in to hear him. I recollect an incident which supplies a practical proof of his power as a speaker over even the selfish heart. A farmer, who was on such good terms with his money that he did not like to part with it, went to hear the renowned Methodist preacher. He often afterwards spoke with delight of the great missionary speech which he had listened to; but his pleasure was not unmingled, for he declared, with a tinge of bitterness, that the speaker had got from him a great deal more than he had intended to give. He admired the great man's powers, but he found it hard to forgive him for drawing or driving him into an unusual act of liberality. The cause of Missions brought other distinguished men within our hearing, such as Watson and Newton; but I must not forget to name the Yorkshire Farmer, who on his first visit raised a congregation consisting largely of farmers almost into a state of frenzy, by delivering in his best style his speech on the world's inclosure for Christ. Our first knowledge of these and other Methodist worthies we gained chiefly from the preachers at our own fireside; a communicative preacher was a great treasure to us all, and was highly prized.

In reflecting on those days, after an interval of forty years, I am sure my parents did

a good thing for themselves and for their family when they opened their house to those servants of God; and though for more than fifty years their house, both on Sundays and week-days, was the preachers' home, yet the obligation was far more ours than theirs. As a rule, I have always found that those like the preachers best throughout their life who see most of them when they are themselves young. It is amatter of regret that there is now comparatively so little really free and friendly intercourse between our ministers and the families of our people. In many cases the young people seldom see their ministers except in the pulpit, or once or twice a year as set visitors with a number of other guests when there is no opportunity for such mingling of sympathies as secures the regard of the children and young people. Simple family intercourse is, I fear, not cultivated as formerly; and Methodism cannot fail to feel the loss. A set visit now and then is very well in its way, but it is a poor substitute for that kindly and less formal social intercourse which used to exist, and by which every member of the family became the preacher's friend. I do not know on whom the blame rests, whether

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on the preachers or the people-perhaps on both. The preacher may not like to go unless he be invited, and the friends may not like to invite unless they be quite prepared to receive guests; and so, in time, their intercourse becomes less frequent and more formal. Nor am I suprised that in our villages some should sigh after the good old times, and complain of the present brief and hurried visits of their ministers. There is no need for those long absences from home which were formerly practised; but it is a question whether modern usage has not gone too far in an opposite direction. Sufficient time, at any rate, should be allowed for pastoral visitation, especially of the sick, for meeting the Society, renewing the tickets, and conversing occasionally with the leaders. Our village Methodism never needed more careful attention than now; for it has never had more to contend against than at present; and Methodism would be greatly weakened by the loss of it; while in many of our villages evangelical teaching was never more a spiritual necessity than at this day. Let village Methodism be upheld and perpetuated.

"MY

no

Y dear Sancho," said my aunt, man ever became good or great who was very fond of himself: good and great men live for others. Look there, my boy!" and I turned my eyes to a fine copy of Rubens' "Descent from the Cross," to which she pointed. "The Son of God," said she, 66 came down to live and to die for others." This argument I did understand; and I can truly say that, through my long life, when

A

ever I have wanted a cure for selfishness, I have found nothing so efficacious as following my aunt Rachel's advice. A hundred times at least, when self has been getting the better of nobler considerations, her "Look there, my boy!" has sounded in my ears. I have looked with my mind's eye at the picture, and said, "It is impossible to be a real follower of Christ, and to be selfish."

JUST and reasonable modesty does not only recommend eloquence, but sets off every great talent which a man can be possessed of. It heightens all the virtues. which it accompanies; like the shades in

paintings, it raises and rounds every figure, and makes the colours more beautiful, though not so glaring as they would be without it.

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OD-MAKERS! Is it possible that we

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have god-makers in England? It was said long ago that there were metal-workers in this country who supplied India, if not China, with gods. It may be so. For it is possible that people who, for the good of trade, are ready to furnish instruments of bloodshed at any time and to any nation, though at the cost of their own national honour and purse, may, on the same principle, people the universe with gods, if need be. Yet everybody who is acquainted with the East will know that though English manufacturers may export shapes of divinity more perfect than India can make for herself, such shapes are not taken as having any claim to popular adoration until, after Eastern custom, they have been consecrated by priestly hands. In this respect they would be somewhat akin to the gods which are made for England. For the mother-country, as well as our dependencies, maintains her god-makers. The Popish priests who by their action at the altar secure for their sacramental wine and wafer the adoration which belongs to Jehovah alone, what are they but god-makers to their English converts or their emigrant Irish flocks? But there are others.

The

A minister, who may be taken as representing a large and influential section in the Church of England, was for three years under serious charges in ecclesiastical courts. accusation was one of alleged heresy. He was said to teach the visible presence of our Lord upon the altar; that there is a sacrifice at the celebration of the Eucharist; and that adoration, or worship, is due to the consecrated elements of the Lord's Supper. The final appeal was to the Judicial Committee of the Privy Council. That Council seems to have been so bewildered and distracted among the many probable or possible meanings of terms used by Church of England authorities, and to have been so divided and doubtful as to what the Articles of the Church were meant to affirm, or what they were intended to exclude, that they gave the alleged heretic the benefit of their doubts, and, in effect, declared that by Church of England standards even his confessedly doubtful teaching could not be pronounced illegal. Alas! for churches, when their standards of doctrine and the faith of their teachers are both doubtful.

Whatever the acquitted ecclesiastic and those whom he represents may understand

themselves to mean, they evidently claim the power of rendering the Eucharistic elements worthy of worship by their priestly act of consecration. So, we may have god-makers in our English churches. For English clergymen may be mass priests. But are English Protestants prepared to take back this Popish principle to their hearts, and to submit once more to the idolatrous action of the Popish altar? Surely such questions may suggest themselves, when the highest judicial authority of the land proves unequal to any certain interpretation of the religious standards by which it is to judge; when it gives the benefit of its own doubts to those whose defensive plea against a charge of heresy is confessedly doubtful; and when the man whom, in effect. it acquits of heresy, speaks the mind of very many people and clergy while he denounces Protestantism from parochial pulpits as being fruitful of all the moral degradation of our times. Is the Church of England to become Popish once more? Is she again to have a god-maker at every altar? What is to prevent it? To what court are faithful Protestants to appeal, when, apparently without remedy, their principles are violated in their own churches? To what court? To Heaven! To His throne Who is "Head over all things to the Church." He cries to English Protestants, "Cease ye from man!" We have been drifting into a condition of vain confidence in church organization, mere legal tests, ecclesiastical forms and creeds, legislation, constitutional checks and guards, modern enlightenment, social intelligence and freedom. But all these, in turn, prove unequal to the preservation or maintenance of "pure and undefiled religion;" and therefore fail to guard us against the returning flood of mingling unbelief and superstition. Prayer, mighty prayer,-united, constant, believing prayer, is the calling of true Protestants. "Lord, teach us to pray," "Spare Thy people, O Lord, and give not Thine heritage to reproach! . . . Wherefore should they say among the people, Where is their God?" The power of the Holy Ghost alone can keep up the life of spiritual worship among us. Our "Heavenly Father gives" His 'Holy Spirit to them that ask Him." Let Protestants look for that Spirit, and wait the fulfilment of the word, "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him."