for any thing, and too rich in fact." "It will not cost much," said he; "I expect that about eighty pounds will complete the job." Eighty pounds, thought I, to furnish a single room. About fifteen minutes ago, he was talking of what he would do for a chapel, and then he was speaking as if fifty pounds would be to the full stretch of his ability now that he is thinking about what he shall do for himself, he speaks as if eighty pounds, to improve the furniture of a sitting room, was a mere trifle. And so it was. He could do any thing to please himself, and never think it a hardship; but it was only a little that he could do for God, and that little would require a mighty effort.

The man

I recollect another case, somewhat similar. was a leader and circuit steward, and though not every thing that he should have been, he was better than most of the members in that society. There was a circuit debt of forty or fifty pounds, and I was very anxious to have it paid; and I went round the circuit to collect money to pay it off. I called on this man, and he gave me a pound; he said it was all he could afford. I wanted two, but he told me how much he had given before, and he assured me that he had given as much as he was able. I had not left the shop, I believe, before, his wife came in, and began to look over some fine broad cloths which were on the counter, and some rich silk velvet. "This is very beautiful," said she, as she handled the velvet, "how I should like to have a cloak of this." "Then you shall have one, my dear," said the husband, and the affair was settled without another word. I could not help observing how differently he received the application for a cloak, from the application for a subscription. He never said a word to his wife about what he could afford, or about what he had expended in dress for her before. His ability was quite another thing when his wife asked a favour, from what it was when the wants of the circuit were laid before him. And the velvet cloak would cost seven or eight pounds, and his wife had plenty of cloaks already. The husband could not be thinking at the time, that his money was the Lord's, and that he would have

to give up an account of every penny, or he could hardly have parted with so large a sum, to gratify his wife's unreasonable and unchristian love of show.

I have met with many such cases as those. I have seen a woman that could afford to buy six or a dozen unnecessary dresses, and six or a dozen fine caps with lace, in a year, and yet she could never afford to give above two and sixpence or five shillings for a Sunday school or a missionary society. I have known a man that would spend from fifty to a hundred a year in wine, and dress, and parties; and half a sovereign five or six times a year, was all that he could afford for all the pious and charitable institutions in the world. I knew another that would consume fifty or a hundred pounds a year in extravagant eating, and drinking, and sport, and yet, to hear him talk, he never could afford to give ten shillings to the cause of human happiness. And these men were all professors of that religion which teaches men to live not unto themselves, but unto God; and to seek not their own interest or pleasure, but the interest and salvation of their fellow men. They all professed to be the followers of that Wonder of benevolence, who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich. Either some mysterious darkness rests upon the minds of men, or else there are greater numbers of designing hypocrites in the church, than we have been accustomed to suppose. Oh, when will it be known and acknowledged that we cannot serve God and Mammon! When will men see that to be Christians they must set the world and the flesh aside, employ their time and money in doing good, and like their Saviour and their pattern, live and die for this sole end, to honour God, and benefit mankind!

On Thursday evening, June 13th, 1839, I lectured on Infidel Socialism in the Primitive Methodist Chapel, Bramley, near Leeds. The chapel was well attended, and the people were amazed and horrified at the exposure of the awful system. Lloyd Jones was in the neighbourhood, at Leeds, and some of the Bramley Socialists went down to get him to come and oppose me,

but he refused to come. The Socialists attempted once or twice to interrupt the meeting, but the mildness and good behaviour of the people frustrated their attempts.

On Sunday, June 2d, 1839, I preached the school sermons at Bethesda Chapel, Hanley. The congregations were very large, and the collections amounted to £112. 6s. 6d. This, with the exception of Blackburn collection, in the Wesleyan Methodist Association Chapel, was the largest collection I ever made for a Sunday School. The collection at Blackburn was £126.

On Sunday, May 26th, 1839, I preached the Chapel sermons for the Methodist New Connexion, Oldham. Collections better than £20.

On Sunday, June 9th, 1839, I preached the Sabbath School sermons at Mossley, New Connexion. The collections were between £60. and £70.

On Sunday, June 16th, I preached Chapel sermons in Newcastle on-Tyne, Methodist New Connexion, and J. Nelson and J. Kneebon preached the Sunday following. The collections amounted, with a tea party, to upwards of £100., I suppose.

On Monday, July 1st, we had a very happy social meeting at High Felling, Durham. The meeting was addressed by John Allen, of the chemical works, Felling Shore, and John Edwards, of Sheriff Hill, and Joseph Barker, Gateshead,

The same evening, I held a public discussion with J. Campbell, the Infidel Socialist Missionary for Newcastle-on-Tyne, in the new Music Hall, Newcastle, on the effects of Christianity. The poor creature was dreadfully put about, at the unexpected exposure of his pretensions, and the frightful development of his own system, which were given to the people. When I entered the room, the man was full at work, dealing out slander against Christianity with all the boldness and confidence imaginable. I only heard him speak a few minutes, but I saw at once what he was about. When he sat down, I went up to the platform, and answered him. I first swept away his abuse of Christianity, and then began to examine the pretensions of the system which he had to offer for a substitute for Christianity. I made four speeches, ten minutes being allowed for each, and he attempted to answer; but when he found that I had names and books and authorities for all I said, his heart failed him, his countenance fell, and the applauses of the audience at the overthrow of the blasphemous and unclean system, was like the loud and long-continued roar of thunder. The lecturer found out who I was towards the last, for he told them that if he had the Evangelical Reformer with him, he would show them that I had slandered the Socialists, and that in the things I had published, I had given no names. answered, that if I had the Evangelical Reformer there, I could

show them a note at the bottom of the page, explaining the reason why I did not give the names; that the reason was, the printer objected to publish the names, because, he said, he should, by publishing them, incur a legal responsibility which he would rather avoid. I did, however, state in the note in the Reformer, that I had the names, and could give them whenever required. To satisfy the meeting and the lecturer, I gave the names, toge ther with the whole story of their crimes and lewdness. another discussion will follow.

expect

On Tuesday evening, July 2nd, 1839, I attended a public meeting, in Newcastle-on-Tyne, called for the formation of an AntiTobacco Society. There was a goodly company present, and a considerable number signed the pledge. Mingaye Syder and others addressed the meeting. The object of the society is to discountenance the use of tobacco, snuff, cigars, and opium. The pledge requires us neither to use those things nor furnish them as an entertainment to others; it requires us not to traffic in them, but to discountenance the use of them and the traffic in them, in all suitable ways. I joined the society myself, and spoke in its favour. I hope similar societies will be formed in every part of the country. It is as certainly a sin to smoke without good reason for it, as it is to abuse God's money in cards and gambling; and I am persuaded that there is not one person in fifty that has a good reason for smoking. The commonest reason is pain or wind at the stomach, but this might generally be avoided by plainer living, using less flesh, and laying aside intoxicating drinks, and tea, and coffee. It is generally one bad habit that creates the fancied necessity for another. Why do not people begin to leave off something, when any thing ails them, instead of beginning to take something new? I am persuaded that leaving off would answer better in nineteen cases out of twenty. I believe that two-thirds of all the fancied good things on which most people, both rich and poor, spend their money, do them more harm than good. People are sadly frightened at temperance, and it is their truest friend after all.

Advice. If you marry, marry what you love, rather than what is rich. But love for virtue, temper, education, and person, before wealth or rank, and be sure you are beloved again. In all which be not hasty, but serious; lay it before the Lord, pro. ceed in his fear, and be you well advised. And when married, strictly keep the covenant. Avoid occasions of misunderstanding, allow for weaknesses and variety of constitution and dispo. siton, and take care of showing the least displeasure or misunderstanding to others, especially your children. Never lie down with any displeasure in your minds, but avoid occasion of dispute

and offence. Overlook and cover failings. Seek the Lord for one another; wait upon him together, morning and evening, which will renew and confirm your love and covenant. Give way

to nothing that would in the least violate your affection. Use all means of true endearment, that you may recommend and please one another. Let the authority of love alone bear sway your whole life. William Penn's Advice to his Children.

Comfort in Trouble.-There was a person of the name of Mason, in London, a very respectable watchmaker; he did business for many of the wealthiest persons in the metropolis. He was a gay, ungodly man, and could sin and trifle with his godless customers to their full satisfaction. He was at length converted to God. He laid aside his oaths and jests and sinful pleasures, and became a sober, godly man. Some of his customers, when they found him so changed, left him, and others threatened to leave him, and bestow their custom elsewhere. The man was much tried, and though he still kept true to God, he was much troubled with fears that he should be reduced to want.

While he was one day musing on his situation, and wondering what would become of him, a number of Scripture promises passed through his mind :- "The eyes of the Lord are over the righteous, and his ears are open to their cry;" "He will fulfil the desire of them that fear him, he will hear their cry and save them;" "For the Lord God is a sun and a shield; he will give grace and glory, and no good thing will he withhold from them that walk uprightly;" "Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you;" "He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?" These or such like as these were the promises that he was pondering, but still his heart seemed not to be fully satisfied. While he was thus pondering and doubting, the thought struck him as if a voice had spoken to him-"Lackest thou anything? Lackest thou anything?" The poor doubter was abashed; he had as yet all things that God had ever promised, and all things that he could enjoy; was it not enough? He feared no more after this: he rested his soul on the promises of God, and he went on his way rejoicing. he never did lack anything. God not only gave him the joys of his salvation, but supplied him with abundance of this world's good, so that he had enough and to spare. My friends, when troubled with fears for the future, ask yourselves, "Lackest thou any thing?" and if you have been provided for hitherto, learn to trust in God, and expect him to provide for you to the end.Sermon by W. Shaw.

And

The Use of Affliction.-Yea, usually God doth most afflict those whom he best loveth; dealing with his children as the