readiness resolved to lead the stream which it was beyond his power to turn."* So much for the introduction of lay-preaching among the early Methodists. The chief difficulty in recommencing the practice in the Church of England now is supposed to lie in the twenty-third of "the Thirty-nine Articles". '—“ of ministering in the congregation." This affirms :—

"It is not lawful for any man to take upon him the office of publick preaching, or ministering Sacraments in the congregation, before he be law. fully called and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the congregation, to call and send ministers into the Lord's vineyard."

If the objection to lay-preaching be grounded upon this article, there are two answers to it. First, the article itself gives power to those "who have publick authority given unto them in the congregation,"-viz., the bishops, to call whom they please to the office of "publick preaching "—the thing is left to the judgment of the bishops; and secondly, the article refers to "ministering in the congregation," that is, the public assembly in the consecrated church. It does not preclude the bishops from sending, if they please, laymen to preach in the streets, fields, or "private houses." This last point is urged by "A Member of the University of Cambridge,” in a brochure asking the question, "Should Laymen Preach ?" He urges that "the Church of England, by her silence respecting those who are out of the congregation, plainly recognized the voluntary efforts of laymen among such. And this is confirmed by the fact that, at the Hampton Court Conference, of 1603, an attempt was made to procure the omission of the words 'in the congregation, as implying a liberty to preach out of the congregation without a lawful call;' but, as we see, the words were retained. (See Key's 'Lectures on Divinity,' vol. ii., 3rd ed., p. 431.)"

If the bishops are disposed to take this view of the question, it would be life from the dead for the Established Church. If they are not so disposed, the best way would be for some godly clergyman, say in London, to try the question, in a friendly way, by calling laymen to preach in his parish, and, if it be objected to, to appeal to the constituted ecclesiastical authorities.

We do not think the Bishop of London would object. His lordship, we know, is a preacher of the first order, and appears to be "the right man in the right place"-fully alive to the overwhelming responsibilities of his important office, and the necessities of the metropolis, and fully bent upon doing his best to meet them. It would be a great blessing to London, and to the kingdom, if his lordship would originate some wise plan by which due order should be preserved in the Church, and, at the same time, her laymen sent forth to preach the Gospel to the multitudes who now care nothing about it.

HIGH motive can ennoble meanest acts.

How half-regenerate many good men are!

HE is the greatest who serves Christ the best.

"Life and Times of the Countess of Huntingdon," vol. 1, p. 32.

African Missions.

FREETOWN, SIERRA LEONE, August 15, 1871.

Rev. and Dear Sir,-With reference to my last letter to you of the 1st ult., I beg to report as follows :—

That I left Freetown on the 28th July, at noon, and we were no less than thirteen hours before arriving at Waterloo. The voyage should have only taken us four hours, but the ebb-tide having met us in the river, where we were surrounded by mangroves, and exposed to heavy dews, mosquitoes, and a heavy shower of rain, which commenced since morning, I was too glad to leave my confinement at 1 A.M. of Friday. I then proceeded to our head man, Mr. Candell, whom I found in bed, ill, and was too happy to get a place for the morning's lodge. Early next morning, he collected the elders of the church, as well as the schoolmasters, with whom I had an interview relative to the object of my visit, which was concerning our schools, pointing out to them the benefits we would derive from Government if our schoolmasters would only adhere to our instructions, &c. I afterwards instructed the schoolmasters how to keep their school registers and fill up the several returns, cautioning them at the same time that in case of another failure at the next half-yearly examination they would lose their place.

We command at this village more congregations and school children. There are two churches; one at Ebo Town, built of stone, 50 by 75 feet; the other at Akoo Town, used also as a school-room, measuring 40 by 30 ft.

دو

At 10 A. M., I walked to Rokelle, where I found Mr. Helper, the schoolmaster, at his post. They had heard a previous intelligence (by some unknown source) that the "white man was coming to see their schools, and the great sensation in this little village you can judge. I entered the school, and examined the school children, directing the master how to prepare his accounts for the next examination, that although his school was crowded, that would be no consideration if his books were improperly kept. I promised the head man, Brother Jones, that I would repeat my visit on Sunday, and preach to them.

Ours is the only chapel here; it is a boarded one, 50 ft. by 40 ft. They are preparing materials for erecting a stone chapel, but their cry is "poverty." I then proceeded on to Hastings, seven miles from Waterloo, but was disappointed in not finding the schoolmaster at his work, although I arrived within school hours. He was sent for, but never made his appearance till seven in the evening. As I was too fatigued to attend to him at that hour, I directed him to call next morning, but I had to go myself before he would Several complaints were alleged against him by the head man, Jacob Johns, for general insubordination and non-attention to business. On investigating the matter, I found the charges were too well-founded. This man I transferred to Waterloo, where he would be taught the necessity for discipline.

come.

As had been already promised, I retraced my steps to Rokelle on Sunday morning, accompanied by Brothers Davis and Smith. The rain was pouring

in torrents. I preached at ten to a full and attentive congregation; about 15) were present. After sermon, we were entertained to some rice and "palaver sauce."

I again returned to Hastings about 2 P.M. same day, and conducted service same evening. As superstition abounded in this place, my text was founded on 1 Kings xviii. 21. After sermon, the collection was 1l. 1s. 7d., the largest ever made here for a long time.

Ours is also a beautiful boarded chapel, measuring 40 ft. by 25 ft John Coker appears to be the watchman, as he has a small shed built in the chapel-yard to rest his aged body. As I preached two sermons in two villages to-day, and having to walk fourteen miles under heavy rains, I had a very sound sleep (although feverish), notwithstanding my couch was covered with bed-bugs.

Next morning, Monday, the 2nd August, being away from home five days, and my wife was alone, I thought it was high time my returning. I left Hastings for Waterloo, another seven miles, where I met the schoolmaster of Tombo, and McDonald awaiting me. I also showed them the propriety of keeping their school-books. Leaving Waterloo on Monday night, I arrived at my home at 1 A.M.

This was, I thought, enough for anyone to undergo in such a season as this. Had it been in the dry, the fatigue would not have been so great; but in the rains, the sea is heavy, and the land is a flood of water; besides, the bridges are most of them sunk; for I had in many instances to roll up my trousers, and walk through rivers occasioned by heavy rains (for, be it remembered, we have no railways, as you have in England), for at a broken bridge, called by the natives "Orogoo," the interpretation being two wires jealousing after a husband, the water runs so excessively high and rough, that no European or a man without courage would cross; and on returning home, I had to return thanks for a thousand dangers escaped by sea and land.

I thought my troubles were now over, but was mistaken; for two letters from Goderich, desiring me to come without delay, were awaiting me. Well, I proceeded, and found that the brethren desired their schoolmaster to be called up to judgment for several charges alleged against him. The charges proved too true, and this man, who had been under suspension, was superseded by another.

Here I preached both morning and evening; for the elders complained that the people there are too "headstrong, that they would not pay up their collections, that they cannot get them to send their children to school for more than four days in the week; that they say Friday and Saturday belong to them, and their children must go to farm and to Freetown to sell rice, foofoo, casada, potatoes, &c., for their living." I spoke at great length, and believe the impression left was good.

They also complained of our revised Prayer book, that "it was not full;" thereby meaning that the calendar, the articles of religion, &c., were omitted.

So I at last completed my present trip, having to smart for it, for I am now laid up from cold. I should like you to send the magic lantern, so long promised; it would amuse our villagers so much; but they would not care to pay anything to see it exhibited.

Please let me have this in a month or two next, and I shall be able to tell you what collections were raised after the first trip.—Believe me, dear Sir, yours faithfully, SAMUEL WILLIAMS.

Rev. John Trotter, Supt., African Mission,

** We give this interesting letter to encourage our friends in the missionary work, merely remarking the Prayer-book will be completed as soon as possible.

REPORTS.