word of God, and seize upon every facility to do good, and save souls from death. It has been said of the reforms of England, that "they begin with breaking the law." Whether this be so or not, all spiritual reforms have been effected by infringing upon regulations, suggested by decline and adopted by apostacy. The reformation, under Luther, was a series of innovations. So was that which originated with the Wesleys. The institution of watch-meetings was one of them, and, like most of its associates, it created no small stir, but resulted in great good.

These meetings are more commonly holden upon the last evening of each year, and continued until a little past twelve o'clock. They are usually commenced by singing and prayer; after which the time is occupied in preaching, singing, exhortation, and prayer; in reviewing the year past, the excellencies and defects by which it has been characterized, and suggesting purposes for the year to come. Sometimes the Lord's supper is administered, and, not unfrequently, a part of the evening is devoted to love-feast exercises, praying for mourners, &c. A little before twelve o'clock, the time is announced, and all present are invited to kneel before God in silent prayer, and thus remain until the knell of the departed year is rung, when the presiding officer commends the congregation to the divine guidance and protection in vocal prayer, and closes by singing the covenant hymn, and the benediction. These exercises are generally followed by an affectionate shaking of hands, and exchange of Christian salutations, accompanied with many "I wish you a happy new year."

Watch-meetings have, undoubtedly, been very useful. The occasion of them is full of interest. The vows of

the past, and the awful contingencies of the future, crowd upon the mind, and command reflection. It is a period, too, when great changes are taking place in society; changes in life, in business, in prospects. The merchant takes account of his stock; old bills are paid, and new con tracts effected. How appropriate for the sinner to square his account with sin, and enter into covenant with his Maker; for the wanderer to return to his father's house, and the Christian to grapple higher achievements than he has ever dared to anticipate! And how appropriate from another consideration! This evening is generally employed by the gay and fashionable in dancing, and other folly. The friends, sometimes the children, of Christian parents are active in these amusements. O, how befitting the children of God to meet and endeavor to counteract their influence. They may be useful, too, on other occasions, as a special means of grace, particularly in promoting a revival of religion.

CAMP MEETINGS.

CHAPTER V

OBJECTIONS TO THEM ANSWERED, AND

THE GROUNDS OF THEIR DEFENCE STATED.

CAMP MEETINGS are supported by the purest philosophy. This will appear by referring to a few particulars.

1. Every enterprise needs to have great occasions, when friends may meet and encourage each other in their work. Among the Catholics these are numerous, and they exert an incalculable influence. Indeed, all sects and parties have them, at great expense and trouble, and are satisfied of their importance to success. A pleasant meeting of brethren, from different meridians, strengthens affection and confidence, and qualifies for the more cheerful and efficient. operation of their system.

This accounts for the appointment of the various festivals under the Jewish economy. God saw that such associations were necessary to consolidate the social union of the tribes and families of his people. And so long as they observed them, they were united and active. They were the means, tco, of their restoration, when they had fallen. Thus, when Hezekiah sent out the posts "from Beersheba even to Dan,” to summon the apostate people to Jerusalem to solemnize the passover, "they laughed them to scorn, and mocked them." The proposition seemed ridiculous, at first. But when they came to journey with other tribes, and especially when they arrived at Jerusalem, and saw the devotional

spirit of Hezekiah, the priests and chief men of the city, where there had recently been a powerful revival, and heard the law, the mighty shouting and singing of inspired hearts, the fires of devotion kindled within them, so that, contrary to all their plans and to the astonishment of every one, they contin ued their meeting fourteen days, celebrating the "feast with gladness;" while the "Levites and priests praised the Lord day by day, singing with loud instruments unto the Lord." Then they separated, but not without reluctance, and spread the zeal and fellowship of their own replenished minds throughout all Israel.

As Methodists, we need these occasions for all the people. Our General and Annual Conferences embrace the preachers chiefly, but they exert a salutary influence. Though the meetings of these bodies are principally for business purposes, they subserve mutual friendship, and strengthen the members for their arduous work. But few of the people enjoy the privilege of attending them. This loss was formerly recompensed by the Quarterly Meetings, which convened a large number of preachers and people from different parts of an extended circuit. But, as great occasions, Quarterly Meetings have no existence in a considerable part of our country. Few attend them beyond the limits of the society where they are held, and we see no prospect of restoring them to their former greatness. We are left, therefore, to supply this necessity of the people to our camp meetings. Take these away, and the strongest bond of social union among us is sundered.

2. The importance of camp meetings appears in the advantages of protracted devotion. The ordinary services of the church are interrupted by frequent intermissions. The Sabbath, with other occasional meetings, is soon past, and gives place to duties of a less spiritual character. The

mind, jaded and perplexed with worldly interests, hardly gets fixed on the subject before it must be diverted. Where one has relapsed into indifference, the Sabbath is too short to abstract his thoughts from the world, and concentrate them on Christ, so as to secure his recovery. This suggests the reason why the Jewish feasts were extended to such lengths. Infinite wisdom saw that one day was not sufficient to bring the cold and alien tribes into a right state. It was clear enough that minds so dead to moral and religious interests would need to be held in contact with better spirits, and listen to the law day after day, and be drilled by a protracted effort. The masters of Israel also understood this. When Hezekiah had succeeded in getting a mighty multitude to the temple, he saw it was for their good to retain them in its services, till they were entirely recovered from their wanderings, and re-attached to the proper object of worship.

These remarks are no less applicable to unbelievers than to Christians. It is more needful, indeed, for them to be excluded from care; and, in many cases, unless they are there is little hope. They are attached to the world, and must be taken away from it, broken off, and held to the closest contemplation of eternal things. Not for an hour, or a single service, and then turned out to plunge again into business; but for days and weeks, even. We have known of meetings continued for forty days in succession, in which little was done till toward the close. It took most of the time to bring the public mind to the acting point. But camp meetings, taking men off many miles from their business and sinful amusements, and holding them to pointed and pathetic preaching and exhortation, and bringing them into immediate contact with the most effective Christians, some of whom were similarly situated to themselves when