and evince the same to all who have marked their conduct. If any fail to see the philosophy of these results, we refer them to the facts in the case, thousands of which might be adduced in attestation of the truth of our remarks.

Another advantage of the measure is, it brings out and improves occasional convictions. Many have been awakened to no purpose, who, if they could have had an opportunity of manifesting their feelings, and receiving proper instructions, would have become the subjects of converting grace, and perhaps the means of saving many others. But no one suspected them, neither the minister nor his people being upon the look-out for such things; so they kept it to themselves, grieved the Spirit, and became more wicked than before. Not to make inquisition for such cases in some way, nor to provide for them, very strongly suggests that we have little faith in the gospel we preach, and expect nothing special as the result of our labors.

But we are not very tenacious about forms where the word of God is not explicit. We have none that may not be modified to meet the demands of any time or place. The best of human rules should admit of many exceptions. Any service run on the same line from month to month, and from year to year, will lose its interest. A wise administrator will vary his movements in some minor respects, at least, every month, if not at every meeting. Revivals will not run long without some modification of measures. While general uniformity is desirable, variety is not less so. Methodism is systematic, but it is still clastic enongh to admit of the employment of all desirable agencies.

CHAPTER VIL

MISCELLANEOUS PECULIARITIES; EMBRACING OUR GENERAI APPEARANCE, DRESS, AUDIBLE RESPONSES, ETC.

METHODISM was born in a laughing age. All classes were upon full tilt for frolic and fun. Not to joke, and dance, and play cards, and go to the theatre, &c., was to be odd and vulgar. Hence, the general appearance of the early Methodists attracted little less attention than their doctrines and measures. They could do none of these things with a good conscience. They could no more trifle, than they could cheat or lie. The divine command, "watch and be sober," is as imperative as that which requires us to "believe and be baptized." They, therefore, denied "ungodliness and worldly lusts," and lived soberly, righteously, and godly, denying themselves all diversions, except such as they might use "in the name of the Lord." They also discarded the use of spirituous liquors, the reading of books and singing of songs which would not tend to the glory of God, and accounted all needless self-indulgence sin.

But in no respect were they more singular than in their style of dress. Setting out to be Bible Christians, they could not overlook the divine prohibition of all gaudiness and extravagance, and adopted a plain, economical habit, traces of which are still to be seen in our ranks. That individuals were too fastidious is not impossible; but that our obligations extend to dress, as well as to our words and actions, cannot

be denied. We are specifically restricted. " Whose adorning," saith St. Peter, "let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but the hidden man of the heart, even the ornament of a meek and quiet spirit, which is, in the sight of God, of great price." The practice proscribed is objectionable on two grounds. 1. It engenders vanity and pride. It is nearly impossible for one to indulge in it, without thinking more highly of himself than he ought to think. The pride which demands the indulgence is strengthened by it, till the heart becomes intoxicated with vanity and overwhelmed by worldly influences. 2. It requires an expenditure of time and money that is inconsistent with our spiritual improvement and the duty we owe to the morally and physically destitute. We should be plain and modest in our apparel, in self-defence against the world, as well as to set an example to others; we should be economical, that we may have time and means to relieve distress, and extend the blessings of religion. But in all these things, we are to avoid extremes. We should not be so odd as to attract attention, or so coarse or untasteful as to merit disgust. As "there is no religion in dirt," so there is none in the mere color or cut of a garment. But cleanliness, simplicity, economy, and Christian modesty, are all virtues, without which our piety will appear deformed, and lose much of its influence both on ourselves and others.

Audible responses to appropriate expressions in public prayer and other exercises, have been common in all ages, both among Jews and Christians. They are common even now, except with certain Protestants, whose aversion to Popery has led them to repudiate many excellent customs. Amen, meaning true, certain, faithful, and indicating, at the close of a prayer, or sentence, the concurrence of the

respondent in it, has been much in use on such occasions. When David closed his psalm at the removing of the ark, "all the people said amen, and praised the Lord." 1 Chron. xvi. 36. St. Paul, urging the importance of speaking understandingly in public exercises, inquires, "how shall he that occupieth the room of the unlearned say amen at thy giving of thanks? seeing that he understandeth not what thou sayest.”—1 Cor. xiv. 16. Responses of this nature were common in his day, and formed a part of public worship, as much as singing and prayer.

The practice of responding in terms of exultation and praise is equally authoritative. When God appeared in his temple at the dedication, the children of Israel "bowed themselves to the ground, and praised the Lord, saying: For he is good; for his mercy endureth for ever." As Jesus was entering Jerusalem his disciples shouted "Hosanna: blessed is he that cometh in the name of the Lord. Hosanna in the highest!" When Nehemiah had the walls. of Jerusalem dedicated, the people rejoiced; "the wives, also, and the children, rejoiced," in so tumultuous a manner "that the joy of Jerusalem was heard afar off." At the laying of the foundation of the temple, the people "shouted with a great shout, and praised the Lord." But some, who had seen the first house, "wept with a loud voice, so that the people could not discern the noise of the shout of joy from the noise of the weeping; for the people shouted with a loud shout, and the noise was heard afar off." Ezra iv. 11, 13. Singing is another Scriptural mode of expressing the same thing. "When ye come together," saith the Spirit, "every one of you hath a psalm, hath a doctrine," &c.-1 Cor. xiv. 26; indicating different states of feeling and modes of communication.

The utility of suitable responses is manifest. They are

If

true to nature, are the proper expressions of real feeling, which is not only cherished and increased by them, but transferred to others. One who is happy in God feels "amen!" and "glory to God!" and "hallelujah!" and “hosanna in the highest!" whether he utters it or not To speak it out, without the fear of offending, gives him increasing comfort. And it stimulates and comforts others, particularly the speaker. It often convinces sinners, too, and they are induced to seek the same blessed boon. That there is danger of overdoing it, and getting into confusion, is admitted. Some people have little consideration, and may speak out of time. This has often been done; but if they have religion enough to justify their shouting at all, they will stand corrected, and be more prudent in future. they have not, the sooner they are silenced the better. Our troubles from this source have not been half equal to those which have arisen from spiritual coldness and death. This is the most fatal enthusiasm that can get into the house of God. If one is engaged, but wild and fanatical, he may be managed and employed to some good purpose; but dead men are a positive encumbrance. We hope, therefore, that the church will continue to cherish the practice, and respond and praise God on all suitable occasions, in the full assurance of hope. And if it be done with modesty, as unto God, and not to men, it will continue to prove a blessing to the cause; but if any err let them be corrected in love, however it may grieve them. One had better suffer than many. Thus, avoiding the stupid responses of Churchmen, and the squeamish and formal timidity of dissenters, we shall maintain the peculiar freedom and whole souled earnestness by which we have been characterized in other days. If our opponents do not see the philosophy of it, we will refer them to their own political and other conventions;