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remarkable for the insipidity of their conversation on religious topics, are reprehended by the text. Did they feel so great an interest in the things of God, had they so much sympathy with them as they evidently have with the affairs of the world; did they understand them as well; doubtless they would speak with similar facility and point concerning them. We speak accurately of that we know, and with interested minds and point of that we love. In this case the faculty of interesting speech is not wanting, it is apparent; but the lack of properly directed affection is disclosed. Some there are, too, who speak religiously in the company of the pious, but who speak in another manner in other associations. These persons forget that their speech is to be "alway with grace," however their circumstances differ. They take character from their company, instead of endeavouring to impress a character upon it. True Christianity must do the latter it is too unyielding to submit to the former. They who so act probably hope to conciliate the world, to obtain the good opinion of their companions. In this, however, they fail, and secure their just reward in contempt. Do those need the admonition of the Apostle, who, lacking wisdom, introduce religious conversation unseasonably and unsuitably?—those need it still more who, upon the plea of wisdom, neglect every opportunity of so doing; or who, if they converse at all about it, affect an indirect and philosophical mode of address, as improper as it is inefficient and unfaithful.

In general we observe, that the speech of the Christian should be true. "Lie not one to another." We would hope, what we certainly have a right to take for granted, that the vice here reprehended is not found among the professors of our holy religion. It is, however, an evil which has many phases; and against its less gross and more insidious forms all should guard. In speaking of God, our speech should be reverent; in speaking of ourselves, modest; and in speaking of or to others, kind and faithful. There is, however, a spurious and boasted faithfulness, which outrages Christian courtesy, and degenerates into rudeness and insult. This is not the measure or form of fidelity, and good men will avoid it,-" speaking the truth in love." There is, also, a spurious kindness, which has no higher origin than selfishness; and that, upon the pretext of a benevolent feeling, seeks to shelter its possessor from some of the inconveniences which attend the discharge of duty. But correct religious speech will be kind without weakness, and faithful without indecorum. Its faithfulness will be the product of the purest kindness, and its mode will participate of, and be influenced by, the genius of its origin.

The habit of speech enforced by the Apostle would tend to the production of the most blessed consequences. It would preserve the consistency, promote the edification, and maintain the peace, of the church. It would banish, to a great extent, scandals, and expel strifes, from her pale; whilst her beauty would be more engagingly disclosed before

the world, and her evangelical influence would increase in power, and be crowned with greater success.

That our speech may be of this character, let us seek for an increase of personal piety. In the diligent and faithful use of the prescribed means of Christian improvement, let us secure the more advanced degrees of holiness to which we are invited; that, being "sanctified wholly, body, soul, and spirit," we may be "preserved blameless," in word as in deed, " unto the coming of our Lord Jesus Christ." Thus, the tree being made good, the fruit will be good also; and that which God requires will be easily and delightfully, because naturally, performed. Any resolutions or watchfulness apart from this, as they are arbitrary and artificial, will be comparatively inefficient; but from a sanctified heart the principles which originate wrong speech are expelled, by the introduction of those which produce all righteousness.

Cultivate, also, a sense of God's presence, and remember his inspection. Words are important in their present and future consequences. Though forgotten by us, they are remembered by the Lord; and will, assuredly, be brought to our recollection, either to our joy or to our confusion, in that day when by our "words" we shall be justified or condemned. (Matt. xii. 37.) May we find mercy in that day; and now, as then, may "the words of" our "mouth" be "acceptable" in the sight of God, our "strength and our Redeemer!" Amen.

ON FAMILY CATECHISING.

Addressed to the Ministers of Somersetshire and Wiltshire, by the Rev. Joseph Bernard, and the Rev. Joseph Alleine.

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SIR,-While we have been devising what to do for our God, we thought we could no way better serve him than by provoking such as you are to set up his great name with us. We love and honour you, not only as you are a member, but a Minister, of Christ Jesus our Lord; and, therefore, deserve to be doubly dear unto us. And because we could think of no more pleasing a sacrifice of thanksgiving, we have stirred up ourselves, and friends with us, to send to you a Prophet, in the name of a Prophet," this poor token of love; which, though but small, yet, we trust, will be a sweet savour unto God, and will be accepted with you, being our two mites cast into God's treasury. But look not upon yourself as obliged to us hereby; but put it upon the account of Christ, to whose precious name we dedicate it, and from whom (although he be so much already beforehand with us, yet) we expect a recompence at the resurrection of the just.

And being further desirous to promote the work of God in our low and slender capacities, we have been bold to provoke yourself, with other our fathers and brethren in the ministry, to set about that neces

sary and much neglected work of catechising; not a little pleasing ourselves in the sweet hope that, by your means, we may be instrumental to spread the sweet savour of the knowledge of our God in every place. And being well persuaded of your readiness to forward so blessed a work, we have stirred up ourselves and our friends to expend a considerable sum of money, to furnish Ministers with Catechisms, a hundred whereof we have sent unto you, beseeching you to use your best prudence and utmost diligence for the spreading of them, and for others' improvement by them, that our labour and charge in so good a work prove not at last of no effect.

Sir, we shall humbly propose unto you, but not impose upon you. But let us be bold with you in Christ, to lay our requests before you as touching this concernment,-they being, indeed, what judicious friends and brethren have thought fit to propound:

1. That the people be publicly and privately instructed about the high necessity and great usefulness of this duty. 2. That these Catechisms be freely given to all that will promise to use them. 3. That you would be pleased to acquaint yourself with all the schools that are within your verge; and that you would do your utmost to engage the Teachers thereof to teach their scholars this Catechism; and that you would furnish all their scholars that are capable and willing to learn. 4. That you will endeavour, from house to house, to engage the master or mistress of every family for the forwarding of this work. 5. That you will appoint set times wherein to take an account of the proficiency of all such as have promised to learn; and that, if it may be, they may be engaged to learn weekly a proportion, according to their capacities. 6. That you would favour us so far as to let us know, as speedily as you may, of the receipt of these lines; and, if we may presume so far upon you, we pray you to indulge us some assurance under your hand, that you will, to your power, promote this happy design; and that, by our Lady-Day next, you will acquaint Mr. Bernard what progress is made.

Sir, our souls will even travail in birth for the success of this undertaking; and therefore we request you, for the love of God, and by the respect which we are persuaded you bear to us, that you will labour to comfort and encourage us in our endeavours for God, which you can no way in the world do so well as by letting us see that there is some blessed fruit of our cost and pains, and that we have not run in vain, nor laboured in vain. If there be any of these Catechisms remaining in your hands, that you cannot dispose of by our Lady-Day, be pleased to send them to Mr. Bernard, or to Mr. Rositer, in Taunton. If you should need any more, give us speedy notice, and you shall not fail to be furnished with what number you desire.

Thus, upon the bended knees of our thankful souls, we commend our poor sacrifices, together with yourself, to the eternal God, and remain, &c., J. B., and J. A.

MISCELLANEOUS COMMUNICATIONS.

METHODISM IN FORMER DAYS.

IX.-MISSIONS IN AFRICA.

(To the Editor of the Wesleyan-Methodist Magazine.)

AMONG those who advocated the cause of injured Africa, a few enlightened and benevolent gentlemen soon perceived that little benefit would result from the abolition of the slave-trade, unless we could introduce among the inhabitants the principles of morality and religion. This was one of the grand objects of "the Sierra-Leone Company," which was incorporated in 1791, and held their first meeting on the 19th of October, and chose their Directors for the ensuing year. Among these were the celebrated names of Wilberforce, Thornton, Clarkson, Granville Sharpe, and others, who have immortalized themselves by espousing the cause of insulted humanity. I find the following entry in my father's cash-book for 1792:-"Paid for a share in the Sierra-Leone Company, £50." The Company discovered a laudable zeal to promote the interests of the Gospel. They provided the settlement with a serious Chaplain, and encouraged Preachers and Schoolmasters, who were willing to labour among the settlers, or to go as Missionaries to the natives in the surrounding country.

"The settlers who left England received orders, that, on their arrival, they should seek out a commodious situation for the erection of a town. Health and conveniency were the objects to be combined, and it was to be denominated 'Free Town.' To assist these adventurers in their undertaking, it was thought necessary to introduce more inhabitants; accordingly, in 1792, the free Blacks who had taken up their residence in Nova-Scotia, were conveyed to Sierra-Leone. These amounted to one thousand one hundred and thirty-one; among whom were many pious characters, who,

on their arrival, laid the foundation of the Methodist society in this colony. On the arrival of these pious Blacks at Sierra-Leone, they found the constitution of the colony congenial to their wishes. Thus circumstanced, they established the worship of God among themselves, according to the plan of the Wesleyan Methodists. Two or three at this time officiated as Local Preachers; and a few others bore the office of Class-Leaders. As their lives were exemplary, and their preaching regular, their congregations soon increased; the number in society was augmented, and in process of time a preaching-house was erected, capable of containing four hundred persons." (Coke's Narrative of a Mission to Sierra-Leone, pp. 7, 9, 18.)

"The fame of the colony spread in every direction. The King of the Foulahs, a large and powerful nation to the north-east of Sierra-Leone, and whose territory is three hundred and fifty miles in length, and two hundred in breadth, together with other Chiefs several hundred miles in the interior, sent friendly embassies, and children from all quarters to be instructed in European learning, and the Christian religion. The Directors looked forward to the day when Africa should present a new aspect to the world. The British Government had afforded them its protection and assistance; and the French Convention, on the commencement of the war, requested a full explanation of their designs, assuring them of the good wishes of the French Government to so noble an undertaking." (Ibid., pp. 11, 12; and the Missionary Mag., p. 104. Edinb., 1796.)

This settlement suffered greatly in 1794, from the depredations of a

fleet of French pirates. It was thus that the French executed their purpose of spreading light and liberty through the world; for these powerful patrons of the "rights of man" destroyed the colony with attendant circumstances of the most wanton cruelty. In February, 1795, the Court of Directors met to take into consideration the melancholy state of the colony; and two years afterwards we learn, "that the damage is now (1797) in a great measure repaired, the settlement again flourishing, and the Gospel with it." (Heptinstall's Christian Pocket Mag. for 1797, p. 16.)

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The Doctor says, 'We received many letters beseeching us to send a Missionary to the colony to second their own exertions, and to instruct them more fully in the way of righteousness." "Being at the time unable to procure men who were both qualified for the Mission and willing to undertake the arduous task, he gave encouragement and assistance to sundry "mechanics who were members of our society in England, some of whom had officiated as Local Preachers, to accompany Governor Macauley to the settlement in order to form a Christian colony, and open a friendly intercourse with the natives of the Foulah country. It seems, however, from the following letter, that they had either not rightly understood the engagement they had entered into, or had not fully counted the cost." (Missionary Mag., p. 69.)

They sailed from Portsmouth, February 17th, 1796, and arrived March 18th. The following month Mr. Macauley wrote as follows to Mr. Wilberforce :

"Free-Town, April 19th, 1796. "MR. CLARK* will probably acquaint you with the failure of the Methodist Mission to the Foulah country, and the causes of it. I had resolved to accompany them to the place of their destination, in order to negotiate a settlement with the King of the country for them, and to see them completely established.

*The Chaplain to the colony.

But on the morning which had been named for our departure, there came a delegation from the Missionaries, to say, that they could not proceed. It is so far fortunate, that they have retracted before we set out on our journey, as their receding then might have displeased the natives, and shut the door against future Missions. It seems as if the field they were to occupy, which is a very extensive and important one, was reserved by Providence for some, who, with more courage, can encounter difficulties and bear their cross, and who will be disposed, with Paul, to count all things but loss; nay, not even to count their lives dear for the sake of Christ.” (Missionary Mag., p. 34. 1796.)

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In a "Narrative of the Methodist Missions," contained in the abovenamed Missionary Magazine, pp. 65-69, the Editor adds, "We understand that the Mission to the Foulah country, which is said to have failed, was not properly a Methodist Mission, as the families that went out with Mr. Macauley, with the design to settle on the borders of that country, were not sent by the Methodist Conference. We, therefore, insert this note, lest any of our readers, by attaching the common idea to the phrase 'Methodist Mission,' should be led to conclude, that

*Life of Wilberforce, vol. ii., p. 159.

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