not stay to point them out. But as the majority of those who have not yet "cast in their lot with us" may be ranked among the "junior" ministers, I fear they may have the impression that the benefits of the Fund are, to them, neither very large nor very certain. To this point I wish to call their attention.

To simplify the matter, I will regard the benefits of this Fund in the light of a deferred annuity, and take, for illustration, the case of a preacher who is twenty-five years of age. A few of our preachers are younger than this; but the majority of what may be called the younger portion of our ministry have arrived at that point, or gone beyond it. Twenty-five, therefore, will serve here well as an example. At this age, then, John Thomas enters the ministry of the Free Churches; or, to make the illustration more clear, is "put on probation." His annual premium, as a member of the Superannuation Fund, is £2 5s. He labours for thirty years, when he will be fifty-five years of age, and entitled to an annuity of £35 for the remainder of his life. In thirty years he would pay into the Fund £67 103.; and, as the expectancy of life, according to Government tables, is seventeen years at fifty-five, he might receive out of it £595. is a pretty large risk for the contribution. But this is not all. The Fund would be chargeable with an annuity of £23 6s. 8d. for his widow, should she survive him; and as ladies have the advantage of gentlemen in point of longevity, the Fund would not be without some liability in relation to her.

This

This is one view of the subject. But now let us look at it in relation to ordinary Assurance Societies. Suppose John Thomas declines to enter our Fund, and seeks to make some provision for old age by taking out a policy from an Assurance Society. To secure a deferred annuity of £20 on attaining the age of sixty, he would have to pay, with the General Life Assurance Company, an annual premium of £2 11s. 9d. Compare this with our Fund, and mark the difference. In the one case, he pays 6s. 9d. a year more-pays for five years longer-loses the whole if he die before he is sixtymakes no provision for his widow-and gets only four-sevenths, or a little more than one-half the amount of annuity. It is, therefore, evident that our Fund offers more than double the advantages of an ordinary Assurance Society, even to our young men.

In looking at our old Annuitant Society, the tables of which were prepared by Mr. Downes, and the rules certified by "Tidd Pratt," I find that John Thomas would have to pay £5 5s. 11d. a year for an annuity of £20 at sixty, and the same amount to his widow, should she survive him. In this case, he pays more than double the annual amount-pays for five years longer-and gets £15 a year less than he would in our new Fund. There is, however, one advantage which he would get in the old Society, which the new does not offer the former became responsible for the widow from the date of entrance, while in the latter there is no liability (except to the extent of his own contributions) till he has been a member fifteen years. But as the probabilities for the first fifteen years are greatly in his favour, this one advantage is by no means a

compensation for the disadvantages ust named. A reference to other Assurance Tables will lead to the same result, and I, therefore, hope that our junior preachers will no longer stand aloof from our Superannuation Fund, under the idea that they can get equal, or superior, benefits for the same premium in any other Society.

As to the security of the Fund-that, of course, will depend on prudent management and liberal support. Every man among us must know that we cannot give benefits according to the printed scale, unless our friends render us liberal help. But, judging from the past, we have reason to expect this; while we have hitherto no reason to distrust our people in the matter, provided our Connexion enjoys an average amount of prosperity; and we have grounds for encouraging the hope that it will.

Norwich, Oct. 11, 1864.

CHAPEL DEBTS.

R. CHEW.

MR. EDITOR,-I have read with much interest the letters in the Magazine on "Chapel Debts and how to get rid of them." That debt is an unpleasant thing, all will acknowledge; but I think that much of the apathy on this question is due to a want of information on the state of affairs. Can we expect sympathy, if nobody knows we need it? How then can this be remedied? Every Circuit ought to have a Chapel Committee, and in this Committee every Society should be represented; there the circumstances of each Chapel could be fully made known, with the efforts being made to relieve them, and a Report of the Committee's proceedings could be laid before the Quarterly Meeting. Thus deserving cases would be brought before the immediate notice of the Circuit. The Committee could also bring before the Connexional Chapel Fund Committee the circumstances of Chapels most needing help. In this way many places, which for years have struggled, apparently unnoticed and uncared for, would meet with the attention, sympathy, and help they need and much deserve.

Houghton-le-Spring,
Sept., 1864.

Review and Criticism.

J. H.

The History and Times of John Wesley, embracing the History of Methodism, from its Rise to His Death: and including Biographical Notices and Anecdotes of his Contemporaries and Coadjutors. By Abel Stevens, L.L.D. New Edition, carefully revised and corrected, with Notes, Copious Index, and an Appendix, containing an account of all the Writings of John and Charles Wesley, &c. London: WILLIAM TEGG, 1864.

*Before the Connexional Chapel Fund can be extensively useful, it must be much more liberally supported than at present by the Circuits.-ED.

SOME time ago, we expressed a highly favourable opinion of Dr. Stevens' history of Methodism, so far as it was then issued; the entire volume now before us, which traces Methodism from its origin to the death of its principal founder, is entitled to similar commendation. Mr. Wesley is here pourtrayed by an artist of no mean ability, in a manner worthy of his character and work; while many of his most eminent coadjutors in the grand religious movement of the last century, and others less known to fame, have justice done to their talents, piety, and zeal. In perusing these pages, we have frequently felt and acknowledged that "the memory of the just is blessed." Never was there a more noble race of men, than those who, in obedience to the highest impulses, then sprang forth, from the various classes of society, to preach Christ crucified to a sleeping church and a guilty nation. In contemplating their selfdenying, disinterested, truly heroic lives, we see to what sublime heights of moral excellence human nature, under the sanctifying and ennobling influence of Divine grace, is capable of attaining; and are led to pray that such as, in these respects, they were, the Christian ministry of the present day may speedily become. In recording their virtues, Mr. Stevens has done good service to the cause of truth, and his pages should be read by all who would understand the glorious revival of " pure and undefiled religion" of which they were the chief instruments.

He is, in most respects, well qualified for the work to which he has set himself. He is diligent in the collection of facts, lucid in his statement of them, and, experimentally acquainted with the truth which they proclaimed, and for which they suffered, is—unlike Southey, and others of his class-able to appreciate the motives and character of the men whose doings he celebrates. Some will, doubtless, regard his stand-point as too exclusively Wesleyan, but none can truthfully charge him with bigotry or intentional misrepresen

tation.

In dealing, in the subsequent portion of his History-not yet published in England-with the History of Methodism, from the death of Mr. Wesley to the centenary celebration in 1839, he has fallen on troublous times, which, doubtless, have severely tested his impartiality; how he has acquitted himself, not having seen the volume, we cannot affirm. We confess that, considering his connexions, and the probability that other sources of information, with regard to the agitations which have led to the formation of the sections of Liberal Methodism, are not so accessible to him as those on the Conference side, we are not without misgivings as to the result. A visit to England, and com. munion with the leading spirits in the dissident communities, would, doubtless, do much to correct the false impressions which the Methodist Magazine, Minutes of Conference, Papers on Wesleyan Matters, and kindred publications may possibly have produced on his mind. His work, so far as completed, abounds with matter with which we should like to enrich our pages. Elsewhere we have given our readers his narrative of "Honest Silas Told," a man after Mr. Wesley's own heart; we now furnish a few additional extracts,

which we hope to supplement in subsequent numbers of this Magazine.

THE GOOD MEN OF CLAPHAM.

"In the beautiful village of Clapham, near London, the great Pitt had erected an elegant villa as a refuge from the cares of state and the storms of politics. It was 'lofty and symmetrical, curiously wainscoted with books on every side, except where it opened on a far extended lawn, and reposed beneath the giant arms of aged elms and massive tulip-trees.' It became the home of Henry Thornton, and there, at the close of the day, the Christian banker and philanthrophist found peaceful retirement amid the serene beauties of nature, and was refreshed by the recreations of his children, and a beloved matronly presence which controlled, animated, and harmonized the elements of this little world by a kindly spell, of which none could trace the workings, though the charm was confessed by all.' Hither also resorted the good great men of his day, to seek counsel from his practical wisdom; to devise liberal things for the state, the Church, and for all the world; to relax from the cares of public life in untrammelled conversation, not too grave if not too hilarious; to share the sumptuous family hospitalities and join in the family devotions, for there were his porch, his study, his judgment-seat, his oratory, and the Church that was in his house'-the reduced, but not imperfect resemblance of that innumerable company which his catholic spirit embraced and loved, under all the varying forms which conceal their union from each other, and from the world. Discord never agitated that tranquil home; lassitude never brooded over it. Those demons quailed at the aspect of a man in whose heart peace had found a resting-place, though his intellect was incapable of repose. Thornton's house at Clapham was as much resorted to as Coleridge's at Highgate. Travellers from all parts of the world, especially such as could report the prospects of Christianity and knowledge; philanthropists wise or Quixotic ; men of inventive genius, political reformers, the preachers of Methodism or of the Church, went thither as on pilgrimage; and among them were often found the unfortunate, the poor, and such as had no friend; for the princely layman appropriated during several years nearly six-sevenths of his. revenues to alms, and in a single year gave to the poor nearly ten thousand pounds. More than thirty years he was a member of Parliament, and always represented progressive sentiments, qualified by conservative good sense. He advocated 'the great Whig doctrines' of Peace, Reform, Economy, Toleration, and African Emancipation. William Wilberforce wandered gleefully with the children among the beauties of the garden, or sat in the social counsels of the study, planning for religion and liberty throughout the realm and throughout the earth. Granville Sharp, the first chairman of the Bible Society, was by his side; or between them a returned Wesleyan missionary, with news from the plantations of the West Indies. Zachary Macaulay was a commanding figure in the group; and there were also Stephen, the brother-in-law of Wilberforce, and the leader of the growing evangelical party; Grant, who represented in the social discussions the religious claims of India, as he did in the Court of the East India Company's Directors; Henry Martyn, destined to die sublimely as a missionary in the East, and to live for ever in the admiring remembrance of the Christian world. Lord Teignmouth, a relative of the Hills, and the first president of the Bible Society, was an ever welcome guest in the circle. The venerable Simeon, of Cambridge, was often there to give them his blessing. Rowland Hill and Sir Richard, with their hearty and not undevout pleasantries, and Isaac Milner, the noted Dean of Carlisle, frequented the social sanctuary; John Venn, the projector of the 'Church Missionary Society,' and the son of Venn, the Methodist Churchman, was 'looked up to as its pastor and guide;' and his aged father himself died in Christian triumph among them, a veteran evangelist of more than threescore and ten years. 'Bell and Lancaster were both there welcome guests; schools, prison discipline, savings' banks, tracts, village libraries, district visitings, and church building, each for a time rivalled their cosmopolitan projects.' The great political questions of the day were discussed among them, and always from a Christian point of view, and never with a conclusion which they were not ready to refer to the bar of God.

Every human interest had its guardian, every region of the globe its representtive. They went from their social and Christian council-chamber in Clapham, to the political assembly in London, or to Parliament, and there found godless but patriotic statesmen ready, from motives of humanity or of ambition, to fight their measures through; but they depended for success not on these so much as upon the Divine blessing, and the influence of their appeal to the moral sense of the nation. Nearly all the political reforms which, from that day down to this, have ameliorated England, were canvassed and prayed over at Clapham. They have been brought to pass, not so much by the ambitious eloquence and energy of Parliamentary politicians, as by the resuscitated moral sense of the nation, resuscitated by Methodism, and appealed to by these representatives and fruits of the Methodist revival; for they were,' says their not too partial historian, 'the sons, by natural or spiritual birth, of men who, in the earlier days of Methodism, had shaken off the lethargy in which, till then, the Church of England had been entranced-of men by whose agency the great evangelical doctrine of faith, emerging in its primeval splendour, had not only overpowered the contrary heresies, but had, perhaps, obscured some kindred truths.'

"The elder Venn had, as we have seen, been curate of Clapham, and there became acquainted with the elder Thornton, and at his opulent home first saw Lady Huntingdon, and first heard Whitefield, for it was a favourite preachingplace of the latter. The great preacher expounded' there to overflowing assem blies, and was, in co-operation with Thornton and the Countess, the real founder of the famous 'Clapham sect.' 'At both ends of the town,' he wrote, in his characteristic style, 'the_word_runs and is glorified. The champions in the Church go on like sons of thunder. I am to be at Clapham this evening; Mr. Venn will gladly embrace the first opportunity. May it be a Bethel !'

"The Methodist Englishman may, with proper modesty, refrain from claiming the great reforms of English politics, and of even the British constitution, which have occurred since the days of his religious fathers, as due to their Christian labours; the unevangelical Churchman would smile at the claim; but the future impartial and philosophic historian will record that those splendid ameliorations could not have taken place without the popular improvements introduced by Methodism; that the Methodistic influence, as experienced by the good men of Clapham,' gave them their effective power, that the reformed moral sense of the nation, responding to the Christian appeals of these good and great men, secured the triumph and permanence of their political reforms, and that when the Church itself was impotent, Methodism effectively acted through it and through Dissent, to reclaim if not to save the nation.

"Whatever may be said of such a claim, it will be conceded that the great 'moral enterprises,' of that and subsequent times in England owe their beginnings chiefly to the influence of Methodism. The Bible, the Tract, and the Missionary Societies, Negro Emancipation, and the general incorporation of the Sunday. school into the Church, Dissenting and Established, were, as we have seen, the traceable results of that influence. Most of these interests were discussed and promoted at Clapham. 'Bibles,' says one who mingled in its circle, as a quiet but observant youth, 'Bibles, schools, missionaries, the circulation of evangelical books, and the training of evangelical clergymen, the possession of well-attended pulpits, war through the press, and war in Parliament, against every form of injustice which either law or custom sanctioned - such were the forces by which they hoped to extend the kingdom of light, and to resist the tyranny with which the earth was threatened.' They established the Christian Observer' as their organ, under the editorship of Zachary Macaulay; and subsequently arose, for their public assemblies, Exeter Hall,' with its occasional whimsicalities, but its substantial blessings to England and the world. pp. 462-63.

·

"Such were some of the grand results of the combined influence of Calvinistic and Arminian Methodism on the Church and the Dissent of the times; such some of the proofs of the assertion, heretofore cited from a living Churchman, that from the Methodistic revival the religious epoch now current must date its commence ment,' and to it must be traced what is most characteristic of the present time. While, however, Calvinistic Methodism, from the social position of some of its