Remember

next time you take it in hand, after your mind has had rest. this;-all difficulties yield to perseverance, and fly before an indomitable

will.

The last book we mention among those that may be classed as elementary in the higher scale, is a Biblical and Theological Dictionary. There is a variety in circulation. That of the late Rev. R. Watson contains some very superior articles, but it omits many that should be in such a work. Farrar's and Dr. W. Smith's are highly recommended. We refrain from recommending any one in particular, but strongly advise the young preacher to obtain as good a work of the kind as he can, and with as little delay as possible. Such works present at one view all that is contained in Scripture of importance upon any character, fact, doctrine, or subject of whatever kind, together with much valuable matter on theology and church history. Such works are chiefly for occasional reference, and not for consecutive reading, and they sometimes render important help in preparation for the pulpit.

Historical.

METHODIST HISTORY AND CHARACTER.

BY A LOCAL PREACHER.

CHAPTER VI.-THE BROTHERS.

66

PETER BOHLER. "Tuesday, February 7th, 1738 (a day much to be remembered)," says Wesley, in his journal under this date. But why "a day much to be remembered?" Because he met for the first time PETER BOHLER. This Peter Bohler must have been a strong-minded man to bring to his feet as a learner John Wesley. Friday, the 17th. I set out for Oxford with Peter Bohler.-Saturday, the 18th. I conversed much with Peter Bohler, but I understood him not: and least of all when he said, 'My brother, my brother, that philosophy of yours must be purged away." (Wesley's Journal.) "Saturday, March 4th, 1738. I found my brother at Oxford recovering from his pleurisy, and with him Peter Bohler, by whom, in the hand of the great God, I was, on Sunday the 5th, clearly convinced of unbelief, of the want of that faith whereby alone we are saved."

"Immediately it struck into my mind, 'Leave off preaching.

How can

you preach to others, who have not faith yourself?' I asked Bohler whether he thought I should leave it off or not. He answered, 'By no means.' I asked, 'But what can I preach ?' He said, 'Preach faith till you have it, and then, because you have it, you will preach faith.""

The scene now changes. The teacher and pupil separate; and, on the next day, Monday, March 6th, 1738, Wesley is admitted to the condemned cell of Newgate his audience is one man under sentence of death, of

the name of Clifford. He "began," using his own words, "preaching this new doctrine (though my soul started from the work), salvation by faith alone." What was the result of this first sermon is not stated.

"Friday, 10th. Peter Bohler returned to London."

"Thursday, March 23. I met Peter Bohler again, who now amazed me more and more, by the accounts he gave of the fruits of living faith, the holiness and happiness which he affirmed to attend it.”

"Saturday, April 21. I met Peter Bohler once more; I had now no objection to what he said of the nature of faith, viz. that it is (to use the words of our church) 'a sure trust and confidence which a man hath in God, that through the merits of Christ his sins are forgiven, and he reconciled to the favour of God."

"Sunday, April 22. I asked P. Bohler again, 'Whether I ought not to refrain from teaching others?' He said, 'No: do not hide in the earth the talent God hath given you.''

"Wednesday, April 26, 1738, the day fixed for my return to Oxford. P. Bohler walked with me a few miles, and exhorted me not to stop short of the grace of God."

"May 1, 1738. This evening our little society began: our fundamenta rules were as follows:-In obedience to the command of God by St. James, and by the advice of Peter Bohler, it is agreed by us:

"1. That we will meet together once a week to confess our faults one to another, and pray one for another, that we may be healed.

"2. That the persons so meeting be divided into several bands or little companies, none of them consisting of fewer than five, or more than ten persons.

"3. That every one, in order, speak as freely, plainly, and concisely as he can, the real state of his heart, with his several temptations and deliverances, since the last time of meeting.

"4. That all the bands have a conference at eight every Wednesday evening, begun and ended with singing and prayer.

"5. That any who [desire to be admitted into this society be asked, 'What are your reasons for desiring this? Will you be entirely open, using no kind of reserve? Have you any objection to any of our orders?' (which may then be read).

"6. That when any new member is proposed, every one present speak clearly and freely whatever objection he has to him.

"7. That those against whom no reasonable objection appears, be, in order for their trial, formed into one or more distinct bands, and some person agreed on to assist them.

"8. That after two months' trial, if no objection appears, they may be admitted into the society.

"9. That every fourth Saturday be observed as a day of general inter

cession.

"10. That on the Saturday seven-night following be a general lovefeast, from seven till ten in the evening.

"11. That no particular member be allowed to act in any thing contrary to any order of the society: and that if any persons, after being thrice admonished, do not conform thereto, they be not any longer esteemed as members."

We see in the above eleven short rules the early development of Wesley's legislative powers. Short and to the point, these rules, as will be noticed by our Methodist readers, are somewhat different from the band and society rules which were afterwards drawn up, and which are still kept in print, and, to a great extent, are observed and acted upon by all true-hearted Methodists to the present day.

Wesley's intercourse with Peter Bohler most unquestionably fixed his mind on the subject of justification by faith alone. John having yielded to this strongminded man, very naturally brought his brother Charles under the same influence. He observes in his journal

"Wednesday 3. My brother had a long and particular conversation with Peter Bohler. And it now pleased God to open his eyes; so that he saw clearly what was the nature of that one, true, living faith, whereby alone, through grace, we are saved.

"Thursday 4. Peter Bohler left London in order to embark for Carolina. O what a work has God begun, since his coming into England! Such an one as shall never come to an end, till heaven and earth pass away."

It would do modern Methodists no harm to read Wesley's early journals, especially that part where he is seeking a clear sense of the favour of God. Peter Bohler was evidently his teacher in this important stage of his history, and certainly he put the matter in as clear and strong a light as possible. "True faith in Christ," said Bohler, "has these two fruits inseparably attending it—dominion over sin, and constant peace from a sense of forgiveness." "I was quite amazed," said Wesley; "and when I met Peter Bohler again, he consented to put the dispute upon the issue which I desired, viz. Scripture and experience." Wesley was driven back upon the Scriptures, but they sustained Bohler's view. "Show me living witnesses of it," said Wesley. These were produced the next day. "Ought I to preach," inquired the pupil again, "before I have this faith?" "Yes," replied the teacher.

Wesley followed the advice of Bohler. The consequences were, that after preaching on Sunday, 7th of May, at St. Lawrence's in the morning and at St. Catherine's in the evening, he was informed he was not to preach any more in either of those churches. Tuesday, at St. Helen's, he was told— "Sir, you must preach here no more." Sunday, 14th, at St. Ann's, he was told, "You must not preach here any more." Friday, 19th, at St. John's, Wapping, at three, and St. Bennet's in the evening, he is told "he is to preach no more."

These expulsions from the church of which he was so devoted a son, are strange. During the whole of these twenty days he had not fully realised a sense of the favour of God. Charles obtained rest to his soul on Sunday, 21st, and John himself on the following Wednesday. The next Sunday he preached at St. George's, Bloomsbury, on "This is the victory that overcometh the world, even your faith." In the afternoon, in the chapel, Long Acre. At both places he is informed he has preached there for the last time. He observes," Not as I will, but as Thou wilt." We have dwelt the longer upon this part of Wesley's history, because it is of vast importance. Wesley's was by no means a hasty conversion; he went on step by step, as the light from heaven shone upon his path. "The greater the sinner, the greater the saint," is a vulgar error, and should never be countenanced. It is an unspeakable blessing to have religious parents and a religious training in early life. From all that we have learnt and seen, those have been the most distinguished in the church who have begun to serve the Lord in their youth. Wesley, with his brother Charles, now went forth and declared to a listening world what they had themselves experienced-that salvation was by faith. Thousands upon thousands since then have heard the joyful sound,

"And liberty found through the blood of the Lamb."

Moral and Social Reform.

MUSIC HALLS.

WE adverted in a previous number to the peculiar temptations connected with the theatre, and pointed out the necessity of avoiding an amusement so fascinating in its character and so injurious in its results. It is now our duty to refer to an entertainment of comparatively recent introduction, but of a most serious import. We allude to the so-called Music Halls— than which no more potent agency for evil can be conceived or devised.

We might well have cherished the hope that, considering the number of previously existing amusements and their pernicious tendencies, no others might be invented to gratify the vicious or to entice the weak. It would seem, however, that the resources of those persons who cater for the public appetite for novelty and sensation are inexhaustible; and that, as one species of bait ceases to attract, new and more seductive creations are continually brought into existence.

Whatever, and however numerous, the peculiar evils of the theatre may be, it must be admitted that, in the more reputable houses, the sale and consumption of intoxicating liquors is prohibited. Hence the playgoer is preserved from one, at least, of the greatest incentives to vice, and those who are accustomed to associate the glass with their relaxations are doomed

to wait until the termination of the act in course of performance before they can slake their almost amphibious thirst. To this end they do not fail to repair with much alacrity to those fountains of Bacchus which so thickly surround our places of amusement, and profess to fill up the gap known as the interval for "refreshment." It is however satisfactory to reflect that, whatever facilities the outside of the theatre may afford the drinker, its inside is characterised by the entire absence of intoxicating liquors.

We apprehend that it was for the purpose of meeting this "want" that Music Halls were established, and that it is owing to this keen-sightedness of their originators that they have met with so much patronage and support. It is well known that from the time of their introduction they have been rapidly increasing in number and costliness of detail, until, at the present time, they are not confined to the more central parts of the metropolis, but nearly every one of its districts is at this moment demoralised by their presence. There are not less than sixteen of these establishments in London and its suburbs, to say nothing of the provinces, where, having regard to the proportion of population, they are equally prolific.

Now if we have succeeded in presenting to our readers an idea of the extent of these social pests, let us inquire what is their appearance, and what are the blandishments which they put forth-first to attract, and then to destroy. They are usually erected in the most commanding situations that can be secured in our public thoroughfares, and, regarding their exterior, it may be said that they are characterised by attractive architecture, and rich, not to say extravagant, decoration. Upon the faces of many of these buildings, and over and around their entrance doors, will be seen the delicately sculptured profiles of departed musicians. Brilliantly lighted lamps are hung out, around which, moth-like, the giddy youth may buzz until, drowning the influence of education and stifling the voice of conscience, he is destroyed in the delirious flame. On either side of the entrance hall are tall figures of angels or of Grecian models, clad in virgin white, and bearing in their hands fantastic gas burners, from which proceeds a flood of light calculated rather to dazzle the visitor than to direct him to the interior of the building. Indeed, but for the flaming posters, bearing the names of renowned comic vocalists, and which mar the general effect, whilst they too plainly indicate the character of the performances within, these places might be regarded as temples of harmony, where nought but soul-stirring and elevating music is discoursed to the ravished ears of the audience.

We will suppose that we arrive at one of these establishments in good time, and take our seats before the evening's entertainment has begun. Around the large room are ranged a series of forms or chairs, in front of which tables are placed bearing a quantity of long clay pipes and pipe lights, whilst below the tables are a number of spittoons-the latter appearances clearly indicating that the weed termed fragrant is no stranger to the Music Hall. Glancing at the ceiling, we find that it is gorgeously