home; and penury, and poverty, and weeping, and gloom had disappeared. His children were no longer afraid of him, and he felt the same affection for them and their mother as ever he did. -Chambers' Edinburgh Journal. Miscellaneous. EXPERIMENTAL RELIGION. (Continued from page 20.) 1776. Wednesday, February 21st. Blessed be the Lord! my confidence is in Him. But I find a heart not so much given to God as it might be. I found a kind of fear at class to-night; but I don't see the cause. Perhaps it may be want of piety and more nearness to God. O may the Lord give me to overcome all fear, for Christ's sake! Thursday, 22nd. 'My heart and my flesh cry out for God; yea, for the living God." 66 Friday, 23. I fell into argument to-day that was not altogether profitable. I see how little I do for God. I use too much self-indulgence. O may I take up the cross more heartily, and follow the despised Nazarene ! Saturday, 24th. My hope is in God: but I think I do not give so much diligence towards Him as I might. I found my mind pretty lively to-night at preaching. The Lord humble me under his mighty hand, and increase my faith and love! that "Jesus, all the day long, Be my joy and my song." Sunday, 25th. This was a comfortable day to my soul; but to-night I think I did not fly from temptation as I should have done. May my Lord pardon me, and keep me from the love of the creature. Monday, 26th. This night I see that it is absolutely needful to live near to God. I see that I have need of Divine instruction, that I may be kept from evil. O my God, save me, for the Redeemer's sake! Tuesday, 27th. This day I saw great cause of thankfulness to God, in that I received a letter from my brother, in which I was informed that my brother Thomas has very seriously set his face Zion-ward. Our God is a prayer-answering God. I find con cern for some that I know are not open to conviction, as is needful for followers of the Lamb, Reading in The Saints' Everlasting Rest" tonight, I saw my deficiency to be very great. O my God, "give me a clean heart, and renew a right spirit within me. Wednesday, 28th. To-night, at class, I found indisposedness of mind; but my hope is in God. The mercies of God are very great to me-ward. O may I not be evil because the Lord is good! Thursday, 29th, My face is Zionward. Friday, March 1st. I go to bed to-night indisposed in body; but, blessed be the Lord! happy in mind, in a measure, May the Lord increase my peace! Saturday, 2nd. God is my only hope and sure defence. I see that I come short of that glory which I ought to give to God. O may I have recourse to the Saviour, that my lack may be supplied. Sunday, 3rd. This night I seem to have a desire to depend on Jesus for all things. I see the mercies of God to me are abundant. I think I have a measure of peace in Christ to-night. O may I be simple, humble, and holy, before God, in love. Tuesday, 5th. Blessed be the Lord that my desire and resolution are to God my Saviour! But my heart is not so faithful as it should be. O my God, pardon my sins, for the Re deemer's sake. Wednesday, 6th. Blessed be the God of Israel! At Band to-day He gave me a blessing. But I have reason to complain of unfaithfulness to God in omission sins; which the Lord pardon, for His Christ's sake! Thursday, 7th. The things of eternity seem to rest with weight on my mind, with a thankful heart to God. A humble sense of God upon my spirit. I find desire to walk before God in reverence and fear. Blessed be God! my determination is to live for eternity. Friday, 8th. I found earnestness in prayer to-day. I think I do very little for God; but I trust that my face is still Zion-ward. O may I be thankful, through Jesus Christ my Lord. Saturday, 9th. To-night, in conversation with a friend, I think my mind is stirred up to live for eternity. I see Dangers stand thick through all the ground;" but I see that I have great cause to be thankful to God for many things. Sunday, 10th. My soul is to-night rather in heaviness through temptation. O may I look unto God for deliverance. Blessed be the Lord! my intention is to live for eternity. O my God, be my guide unto death, or Christ's sake. Monday, 11th. I seem to want the "times of refreshing" from the Lord's presence. Blessed be God! to-day I found the Lord near my spirit. I am exercised with temptation; but the Lord does keep me in some measure; for, blessed be God! 'tis my determination to live to Him. I believe the Lord's grace is sufficient for me. Wednesday, 13th. To-day, at Band, I in some measure found the Lord present; and to-night I find my heart desires the knowledge of the ways of God. But I think my own heart is an enemy to me. O that it were more given up to God; in reading, in prayer, in meditation! O that it were more like my Redeemer's! And O! may I be more thankful. In two of the preceding extracts there is mention of what was known among the early Methodists as the "band." In later days the term has been applied to meetings of members of society, for the purpose of relating some particulars in their Christian experience. These meetings are begun and ended with singing and prayer; a minister presiding. After he has set the example of speaking about the exercises of his own mind and heart, any one present is at liberty to speak in a similar way. No one is obliged to speak; but every one is at liberty to do so. About an hour is thus spent, and the meeting closes. In this diary the word is used to designate a weekly meeting of two, or not more than three persons of the same sex, and of similar circumstances to each other, for the purpose of confiding such specialities of temptation, trial, thought, and heart-exercise, to one another, as no one would divulge to any but an intimate friend. This was done for the sake of mutual sympathy, encouragement, and prayer. Such meetings as this are now unknown. Mr. Wesley held them in high esteem, and strongly recommended them to his people. Many persons availed themselves of them in his lifetime, and for a quarter of a century or more afterwards. The more general meeting meeting called "band-meeting," comprised all members of society, who were accustomed to meet in private "band." The latter has died out; but the other has not yet expired, although its life is languid. Such meetings, indeed, are adapted only to an age of simplicity that seems to have passed away; and to such pure and upright souls as do not abound in our churches. Sometimes the confidence of the private band has been betrayed, and much mischief been done thereby. Sometimes, also, crafty persons have endeavoured to take advantage of utterances in the general band, to accomplish some object of their own, either of ambition or of funds, or of something on which their own hearts were strongly set. Such abuse of the "band," both select and general, has had a withering effect. Many a promising blossom of grace has been blighted thereby, and many a fruit-bearer smitten with sterility. Timid and sensitive spirits need much sympathy. They are easily crushed, and soon discouraged. Something of this is discoverable in the diary, which we now resume. CEYLONESE WESLEYAN MISSIONS. In the Wesleyan Missionary Notices for January, is a communication from the Rev. J. NICHOLSON, dated "Galle, June, 3rd, 1874." It contains so beautiful a picture of Ceylonese scenery, and so horrifying a delineation of pagan superstition, idolatry, and sensuality, that it may afford instructive information to all readers, and help to create an interest in Christian Missions, and to intensify zeal on their behalf where an interest therein already exists. The curse of the bondage to strong drink is one of the great hindrances to the progress of "The present year will ever be a remarkable one in our Singhalese Mission, in the enlargement of purely native stations; and, out of six new centres, four are given to this province. Such an increase shows the ready sympathy of our brethren. Considering, too, the dark rule of demonism, and the twisted tenacity of Buddhism in this part of Ceylon, the extensions now made at Hambantota, Hakmana, Akmeemana, and the Gindura side of Galle, accord with John Wesley's rule, "Go always, not only to those that want you, but to those that want you most." The result of these successive devolopments is, that whilst in 1864, we had four stations in the southern province, in 1874 there are twelve; the distance to be compassed by the superintending Missionary was then seventy miles, now his work extends for one hundred miles along the seacoast, and fifty-one more into the central Korles. Let no one imagine the Missionary's toil is completed, because so wide an area is occupied, and the Truth preached by converted men. Go into the land, and see what a mighty contest we are called to. Take the house in which I write as one starting point. On the eastern side we have a splendid sweep of mountains, with Adam's Peak rising like a fir-tree on the distant horizon, sixty-miles away, while the lower peaks Morawa Korle stand like a soldier of the line on the east of that famous summit; the evening mists obscure our prospect, but in the brighter radiance of morning, dark, bold, and unshaken, there rise the rocky heights, just as they appeared to the navigators of Solomon on their way to Ezion Geber, three thousand years ago. From the circle of Galle Harbour on our right, to the Walállawitty Korle on our left, what a majestic breadth is spread out before us! Now take the ocean outline on the other side of this bungalow. We begin at the left hand, where several large vessels are anchored just beyond the Galle Lighthouse; then follow the sea curve for sixteen miles towards Colombo, where, on the utmost verge of our landscape, a brilliant sparkling reveals the sunlight touching the waves. Here, we stand above all that expanse of floral and vegetable life, so that the luxuriance and fruitfulness of Lanka come grandly before us. But it is not this natural loveliness that now fixes our attention; we go under those waving palms, then through the fields in which the young rice is fresh and promising, and cross some long narrow paths not made for shoe-wearing travellers; the life of humanity is our strongest charm; for the sufferings of heathendom are in painful contrast with the beauty and fertility of the land. We study the faces of the people; for they are witnesses of powers which rule the heart; a group lingering near the dram-shop appeals to our compassion, and awakens our solicitude. One man has left his work in the rice-field, to gossip with those tavern-loungers, and there he stays while the precious hours of light are all passing away, Another face has unutterable degradation stamped upon it; a high forehead, a small mouth, a dark hazel eye, and the bearing of that Singhalese, speak of power,' but drink, like a fiery curse, perverts and consumes his natural force, so that evil influences rule his life; godliness and sobriety would have lifted him to honour and usefulness, but arrack and heathenism drag him into bitter slavery. Then see the evil cunning expressed in the features of a man leaning against the tavern door, you can only find such a face in paganism,-a smile would be as unnatural there as a rose upon a cobra's head; it makes you shudder to think of what that man could do, if bent on errands of sin, in the darkness of a midnight hour. Near him is a loiterer with a different visage: Solomon's words, I discerned among the youths a young man void of understanding,' come irresistibly to your mind with that face; there you have conceit in the net of a siren, and the cords of habit are binding this youth firmer still every hour; as a moth goes surely to death while buzzing round the oil lamp, so that 'simple one is being lured to destruction. "And, sadder than all, there is a cluster of lads, eagerly listening to, and sometimes joining in, the coarse, unholy, poisoning converse of that tavern door. What are those boys being trained for in such an atmosphere? Who can tell the mischief yet to be done through their acquired tastes, or the rupees their crimes may cost the State? If in Christian cities so many vice-producing nests are found in public-houses, what can be expected in a land of idol and demon worship, where the arrackshop influences unrestrained passions, and where public sentiment leans so much on the side of wrong? These idlers skulk away when a white face is seen approaching them, then soon return to their haunts again; their presence in or round the tavern is illegal, but where is the Buddhist who ever dares to reprove it, or bring the offenders to justice? We leave that place of wretchedness, and go further on, to a native cultivator, sharpening sticks to place near his climbing vegetables. He has one boy of twelve, and another of four years; the older lad cannot read, though living within five minutes' walk of our school, where the Singhalese fees are less than one halfpenny per week; the little one remained by our side for a few moments, and then ran off in terror at the sight of my purse, fancying the doctor had come to vaccinate him; and no amount of coaxing would bring the child near us again, for fear that the obnoxious lancet might be lurking in the white man's hand. The father admitted the fact of a Creator, as proved by the signs of design in the world; he also assented to human beings possessing a soul which could not be destroyed; but the mother scowled upon us, and then turned reverently towards a temple near: her face looked impertinence, though her tongue was quiet. Our next rest will be at Piadigama School, for a service with the children: a few boys, fifteen girls, and two teachers, form our congregation; but we know the meaning of that small attendance. The days of Buddhist-Christianity are happily past, so that we are not now favoured with false hypocrites, who come smilingly to God's house until they obtain marriage or baptism for themselves and families; then, having secured their social respectability by Christian rites, resume their proper faith. Since those stirring days of controversy and discipline, the old union of Christ and Belial has been swept away, and our diminished numbers are evidences of purity in the native churches. We are not surprised, if it takes more than one generation to uproot the evil teachings of three hundred and fifty years. 66 The journey home was to me one of profound sorrow. Under the cocoanut trees we saw a wooden frame five feet wide, and about ten in length, on which were made, in clay, four disgusting models of demons, with astrological diagrams, also in clay, fixed on various parts of the board; in the centre of this Satanic device, an oiled torch was burning, while the sun poured down his withering rays of orient fire upon the absurd and flaring pole. A large shed was erected near the house, and within that we found an immense board, twenty feet square, covered with clay figures, representing fiends, giants, planets, offerers, victims, and even a crow then, in a darkened room of the house near, we saw the cause of all this expensive and wicked folly, in a Singhalese patient suffering from fever. Who was that invalid? simple, ignorant man who had never seen a Bible, nor heard of a Saviour? Not so. Was it a child, without power to resist, or will to refuse participation in sin? Not so. Was he one of the neglected villagers from a distant Korle? Not so. But a man who speaks English, enjoying an A office of trust in one of the Galle firms, and who did pass as a Christian some years ago; there he was, amid all this devilry and nonsense, burning with fervid disease, and these were the powers invoked to effect his cure. There, too, we had another saddening scene; for, helping and even defending such imposture, was a man whom we formerly employed as a teacher; but this unworthy knave, displayed his true nature, in marrying the daughter of a demon priest, and has now sunk to his original level. No one will ever know in this world the harm done to Christianity in Ceylon by the employment of teachers who are capable of such two-faced hypocrisy. Our most bitter foes for half a century have been dismissed masters, who were not permitted to join heathen practices with Mission salaries. "We earnestly hope and pray that Wesley College will help to remedy this terrible scourge, by giving us trained and, above all, converted teachers. The opening of our Educational Establishment in Colombo marks a new era of Mission work in this District, and in the higher rank of teachers we shall have more superior, and therefore more efficient, schools." Choice Selections. ADAM CLARKE AT KINGSWOOD. September 6th, 1782. Returning from Cornwall to Bristol, Wesley found a new friend, young, but warm-hearted, honest, and faithful. Adam Clarke, just emerging out of his teens, had arrived from Ireland. He had travelled from Birmingham to Bristol, upon a penny loaf and a halfpenny worth of apples; and had just three halfpence left when he got to Kingswood school. He met with a reception from Simpson, the head master, as frozen as cold-heartedness could make it. Simpson's stupid, imperious wife made bad things worse, by suspecting that the young Irishman might be afflicted with the itch, and by making him rub himself from head to foot with Jackson's ointment. This "infernal unguent," as Adam calls it, made him smell worse than a pole cat. His only sustenance was bread and milk; and not enough of that. For more than three weeks, no one performed any kind act for him. As for Mrs. Simpson, he feared her as he feared the devil (whom no Christian ought to fear, but to defy and resist). At length, Wesley arrived from Cornwall; Clarke was introduced; Wesley laid his hands upon his head, and spent a few minutes in beseeching God to bless him ; and then gave him his commission to proceed to Wiltshire, as a Methodist preacher. Fifty years after this, Adam Clarke died in London,-an old itinerant preacher, without a spot on the fair escutcheon of his character, one of the most extensively learned scholars of the age,—a voluminous author, -the friend of philosophers and princes,-and a man intensely beloved by nearly all who knew him. Tyerman's Life and Times of Wesley. Vol. iii. p. 386. CORRUPTION OF POPERY. ROME became the great school of iniquity, where a large part of the German and Italian clergy went through their apprenticeship as place-hunters, and returned home loaded with benefices and sins, as also with absolutions and indulgences. There is something almost enigmatical about the universal profligacy of that age. In whole dioceses and countries of Christian Europe clerical coucubinage was so general that it no longer excited any surprise; and it might be said of certain provinces that hardly one clergyman in thirty was chaste, while in our own day there are countries where the great majority of the clergy are free even from the suspicion of incontinence. This distinction is to be explained by the universally corrupt state of the ecclesiastical administration. There could be no thought of any selection or careful training for the ministry where everything was matter of sale, where both ordination and preferment were bought and begged in Rome, where the conscientious, who would not be tainted with simony, had to stand aside, while the men of |