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is our own.

"We rejoice with them that rejoice, and weep with those that weep." It is true we have our preference. In our judgment, there are some Missions whose doctrines and polity agree more nearly with what we deem to be the revealed will of our Lord. Still, the Connexion of Lady Huntingdon would wish to imbibe, and exhibit that spirit of early Methodism, which enabled the Countess and her chaplain to say, if "Christ is preached," we "therein do rejoice, yea, and will rejoice." The first Methodists were missionaries. Whitfield was the most remarkable missionary since the days of the Apostles. From the exertions of the Methodists all our modern efforts to evangelize England and the world have sprung. Where the missionary spirit is not alive and active, there not only Methodism, but Christianity, is dead. Christ was a missionary. All the Apostles were missionaries. Every man, woman, and child of the primitive Church was expected to be a Missionary. Every converted person seemed prepared to follow the example of Christ, and to lay out, or lay down his life to save souls. The most interesting of all efforts in our day is the Missionary enterprise. It includes all other agencies to bless mankind. Its prosperity is the prosperity of knowledge, truth, right, liberty, trade, commerce, good government, social order, and sincere devotion and benevolence; for it contemplates the restoration of God's image to the soul of every human being under heaven, and "godliness (or God-likeness), is profitable for all things, having the promise of the life that now is, and of that which is to come!!"


Our Body is so small as to be hardly known, and therefore for some time we fear that our domestic intelligence will not be very voluminous. We should be happy to see the "little one become a thousand," especially as we are not the rivals of other churches. We are fellow-labourers in the Lord's cause, contending for nothing but "the faith once delivered to the saints." We are neither the setters forth of strange gods, or strange doctrines. We believe "in one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all." Holding these seven verities, we could not, though some of our churches are fallen into decay, wish to have them restored by materials stolen from other temples of the Most High. We would rather go, with Whitfield, to the quarry of the great mountain, and work at it, until it shall become a plain, and bring from thence the living stones, which shall rebuild the beautiful temples which our fathers erected. But we need labourers. "The fields are already white unto the harvest." BRISTOL.

There we have a fine

In Bristol a door is opened for the most glorious success. chapel, which will seat fifteen hundred persons. This sanctuary was built, and released from debt by the self-denying labours of our brother, the Rev. W. Lucy, of Greenwich. It was the result of upwards of twenty years of successful effort. Mr. Haw, his successor, who has embraced the doctrine of the Rev. Mr. White, of Hereford, respecting the mortality of the soul, and the annihilation of the finally impenitent, has left, and taken away a large portion of the church and congregation, who sympathize with him. Of course Mr. H. and his friends could not wish to remain in a sanctuary which was built for the propagation of, what its founders believed to be, a sounder and more Scriptural creed. It may be painful to lose so many old friends, still there is no reason why the cause of God among us should suffer. There are crowds in Bristol who would be attracted if an acceptable minister could be found; and earnest prayer can bring forth the very man.

Our Lord's directions are very plain, "The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest."


Is situated in the midst of a dense population, waiting to be gathered to Christ, and yet this place of worship is nearly empty. Here there might be, indeed, an immense draught of fishes, if we could only find a mind which could construct the right sort of net. Christianity is the sheet-anchor of the masses; thousands of them now feel that every thing else has failed. They know that moral force is the only power that can prevail, that morality is essential to every reformer, and that there is no morality equal to the golden rule, "Thou shalt love thy neighbour as thyself." The Gospel which demands, in the name of the Lord Jesus, that every human being should have his civil and religious rights, is indeed "The People's Charter," sealed with the blood of the King of kings.


Which will seat nearly three thousand persons, and is one of the largest sanctuaries in the metropolis, is situated in the midst of a population standing in as much need of missionary effort as Bengal or Canton. For years this temple was crowded; and the church has been a reservoir, from which many have been replenished. At the commencement of 1849 the cause was very low, but during the year a considerable revival has taken place, and very frequently, not only the seats, but the aisles have been full. The friends have greatly bestirred themselves. The chapel has been repaired and beautified, so that it never looked so well as now. What is very pleasing also is the fact, that the funds for doing this, (£200,) have been raised, to the surprise of those who had become responsible for the cost. Here is a field of usefulness, of immense importance; but we want the man, or the men, who are able or at liberty to enter upon it. THE Fifty-sixth Anniversary of the opening of Sion Chapel, Whitechapel, London, was celebrated on Sunday, Nov. 25, 1849, when two sermons were preached by the Rev. B. Parsons, of Ebley, in the morning, on "The detection of the Mannings :" text, "Be sure your sin will find you out." In the evening, on "The cruelty and injustice of capital punishments;" text, "Thou shalt not kill." In the morning the chapel was full, in the evening, every corner was crowded, and numbers went away. It was computed that not less than 5000 persons were within the walls. The multitude of persons, and the seriousness of the audience, showed the deep interest the people feel in this question.


This was intended by the Countess to be a thoroughly methodistic and missionary institution. How far it has answered the design of its noble Foundress, must be judged of by the popularity or unpopularity of the students it has trained. We are ignorant of their history. We hope they are Whitfields, and that crowds hang upon their lips. None but Whitfields ought to emerge from Cheshunt. Two of the present tutors, the Rev. Dr. Harris, and the Rev. Philip Smith, have received an invitation to the New Congregational College, St. John's Wood. It is expected they will accede to this request. Some of our friends tremble for the ark. To us there is no fear. All that makes Dr. Harris valuable to Cheshunt came from heaven, and the grace of Christ is not exhausted. Thirty years ago, the Dr. was unknown. When the "Great Teacher" appeared, the country had not appreciated its author. With God is "the residue of the Spirit." There may be other Doctors in embryo, or, like Saul, hidden " Stuff." Christ being our guide, "nil desperandum" may be written on our escutcheon.

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I HAVE no doubt the Members of the Countess's Connexion will be much gratified at receiving the first number of the New Magazine- -so long promised, and that your readers in general will also be gratified by its character and contents.

In your admirable prospectus you allude, especially, to certain classes. You do not refer to the Sunday-school Teachers. Now, it appears to me that if they could be induced to lend their aid, they would very materially promote its circulation, and that too among the very classes for whom I am sure you feel deeply interested,-the Middle and Working Classes.

I would very respectfully suggest that every minister in our Connexion should make an appeal (either personally or through the officers of the schools with which he is connected) to each Teacher, not only to take in and read the Magazine, but to lend it among his class, in order that it may reach the parents of those who are instructed in our Schools. It would then be circulated among those for whom we are anxious, and if it once obtain an introduction, I have no fear as to its subsequent success.

The School with which I am connected contains upwards of 40 Teachers. I promise that each Teacher shall be supplied with the first number immediately it is issued, and if, in any other way, I can render this suggestion effective, I shall be happy to do so. Yours faithfully,


We hope, before the next month begins, to have some interesting accounts from Sierra Leone.

TO CORRESPONDENTS.-Lines on Mrs. Wood, &c., have come to hand. Also, the favour of a Country Pastor.

Books for Review, may be left at the Publishers, Partridge and Oakey, for the Editor, or forwarded to Ebley. Carriage free.








(Continued from page 7.)


Having in our last number referred to the "Methodists" as the instruments whom God employed in the conversion of Lady Huntingdon, it cannot be uninteresting to our readers to have a short account of that Body. The name itself is of very ancient date, and was first adopted by a sect of physicians, the followers of Themison, a disciple of Asclepiades, who lived about 90 years before the Christian era. The word is Greek in its origin, derived from "μera, with or after," and, "odos, a way," and signifies a peculiar or particular way of acting or living. Our term, " method," is from the same source. The Methodistical physicians, Celsus tells us, differed from "The Theorists," and "The Experimentalists" of those days. They reduced the whole art of healing to a few common principles, or appearances. "Method in healing" in an age, when all was rendered uncertain by speculation, or experiment, was evidently the signification of the term as applied to these medical men. But the Greek verb, μe0odevev, signifies "to investigate, to excogitate, to invent; to use artifices, to deceive;" hence, μelodɛia, means a fraudulent artifice, a stratagem, a deception, or wile ;" and we have it used in these senses in Ephesians iv. 14, and vi. 11. In the former text, it is applied to the craft of false teachers, and in the latter, to the "wiles" of Satan. "Methodist" was therefore just the word for the wags, who scoffed at sincere piety, and for the more depraved and choleric, who hated it; seeing




it was a term which, while it meant a scrupulous attention to medical, spiritual, or any other regimen, might also include all sorts of deception, cant and hypocrisy.

Popery, we are told, had its Methodists. The men who opposed the Huguenots, or Protestants, were distinguished by this name. In their number we find Vernon the Jesuit, Nicolle the Jansenist Doctor, Bossuet, and others. Here probably the word was used in its double sense, according to the feelings or prejudices of the party who employed it. The Roman Catholics adopted it as a name of honour to intimate the strict methodical and logical order which their doctors chose in confuting Protestants; while the opposite party considered it one of the best of epithets to brand the sophistry with which their doctrines were assailed: and thus one solitary word had the paradox of being esteemed an impregnable shield and a piercing dagger.

The same may be said of its application to Protestants. It was first given to the Puritans, from their supposed resemblance to the Latin Physicians. These medical practitioners, as we have said, placed their patients under a uniform and strict regimen; and on that account were called "Methodistæ.” At that time every thing in medicine was lax. The theorists, or rationalists, as they called themselves, were always speculating; and the empirics, or experimentalists, were constantly trying something new; and therefore, neither party had any fixed rules; but the Methodista were not so. had their settled principles and prescriptions, and therefore these doctors of medicine, were a type of those doctors of the church, who, in an age of religious uncertainty, taught that the gospel was simple, immutable, and "worthy of all acceptation."


The Reformation set mind free; and it was not wonderful if, after the bondage of ages, it at first became wanton of its liberty, and played all sorts of pranks in the fields both of science and religion. Besides, the dungeongloom to which they had been subjected, had rendered even philosophers purblind, and the perfect light of revelation was too much for their vision. Of the Bible it might have been said, as Sternhold and Hopkins have said of the Deity,

"Dark, with excessive light, thy robes appear."

This "light shone in the darkness, and the darkness comprehended it not.” It was like pouring the splendour of mid-day into a chamber filled with bats and owls. We need not only light, but a healthy vision. In some distempered states of this organ, the clearer the radiance, the greater the confusion and torment. Defective sight may be equal to blindness. "If thine eye be diseased, thy whole body will be full of darkness," even though the sun may

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