but as much prayer and supplication was made to Almighty God, he, in the year 1816, pointed out both the evil and the remedy by the following means: H. Bourne had put into his hand, The Narrative of a Mission to Nova Scotia, New Brunswick,' &c., by J. Marsden, Methodist Missionary." The author, during his mission, visited New York, and attended several of the American camp-meetings. These meetings continue day and night, for several days together. He shows that they have sometimes four, and sometimes five preachings, in the course of twenty-four hours; and the intermediate time is filled up with services carried on by praying companies. He says, "During my continuance in this city, I had an opportunity of attending several camp-meetings, and as the nature of these stupendous means of grace is not distinctly known, I will spend a few moments in making my readers acquainted with them. "The tents are generally pitched in the form of a crescent, in the centre of which is an elevated stand for the preachers, round which, in all directions, are placed rows of planks for the people to sit upon, while they hear the word. Among the trees, which spread their tops over this forest-church, are hung the lamps, which burn all night, and give light to the various exercises of religion which occupy the solemn midnight hours. As it was nearly eleven o'clock at night when I first arrived on the borders of a camp, I left the boat at the edge of the wood, one mile from the scene, though the sound of praise from such a multitude, and at such an hour, in the midst of a solitary wilderness, is difficult to describe; but when I opened upon the camp-ground, my curiosity was converted into astonishment, to behold the pendant lamps among the trees-the tents half encircling a large space-four thousand people in the centre of this, listening with profound attention to a preacher, whose stentorian voice and animated manner carried the vibration of each word to a great distance through the now deeply-umbrageous wood; where, save the twinkling lamps of the camp, brooding darkness spread a tenfold gloom ;-all excited my astonishment, and forcibly brought before my view the Hebrews in the wilderness. "The meetings generally begin on Monday morning, and on the Friday morning following break up. The daily exercises are carried forward in the following manner: In the morning at five o'clock, the horn sounds through the camp, either for public preaching or prayer; this, with smaller exercises, or a little intermission, brings on the breakfast hour, eight o'clock. At ten, the horn sounds for public preaching; after, which, until noon, the interval is filled up with little groups of praying persons, who scatter themselves up and down the camp, both in the tents and under the trees. As these smaller exercises are productive of much good, a powerful spirit of prayer and exhortation is often poured forth I have not unfrequently seen three or four persons lying on the ground, crying for mercy, or motionless, without any apparent signs of life except pulsation. After dinner, the horn sounds at two o'clock; this is for preaching. I should have observed, that a female or two is generally left in each tent, to prepare the proper materials for dinner, which is always cold meats, or pies, tarts, tea &c. (the use of ardent spirits being forbidden,) and a fire is kept burning in different parts of the camp, where the water is boiled. After the afternoon preaching, things take nearly the same course as in the morning, only the praying groups are upon a larger scale, and more scope is given to animated exhortations and loud prayers. Some who exercise on these occasions soon lose their voices, and, at the end of a camp-meeting, many, both preachers and people, can only speak in a whisper. At six o'clock in the evening the horn summons to preaching, after which, though in no regulated form, all the above means continue until morning: so that, go to whatever part of the camp you please, some are engaged in them; yea, and during whatever part of the night you awake, the wilderness is vocal with praise! "At this camp-meeting, perhaps, not less than one hundred persons were awaked and converted to God. I have heard many say, that they never heard such praying, exhorting, and preaching anywhere else; and those who engage feel such a divine afflatus, that they are carried along as by the force of a delightful torrent; indeed, this has been so much the case with myself, the several times I preached and exhorted at these meetings, that I was sensible of nothing but a constraining influence, transporting me beyond myself, carrying me along with a freedom and fulness, both of emotion and language, quite unusual, and yet I had no very friendly views of camp-meetings until I attended them; however, I am now satisfied that they are the right-hand of Methodism in the United States, and one main cause why the societies have doubled and trebled there within these few years." The camp-meetings of the Ranters were first suggested, and then revived by the camp-meetings held throughout several parts of the United States of America. The religious opinions of the Ranters assimilate to those of the original Connexion whence they separated. As singing forms a chief religious exercise, take the following hymn, which they shout forth with a tremendous vociferation it is transcribed from a Collection of Hymns for Camp-meetings, Revivals," &c., by Hugh Bourne, Nottingham, 1821. HYMN 33. Methodist Hymn. The Saviour's name I'll gladly sing; To the Devil's-camp I'll bid adieu, It is religion makes the man, Come, sinners, turn unto the Lord, Come now with me, and you shall know I am a soldier of the Cross; They preach and pray, and sing their best, We shout too loud for sinners here, And when that happy day is come, The prose composition of this pamphlet is equalled only by the elegance of its poetry. THE BRYANITES, Also are a discarded portion of the Wesleyan Connexion, having for their head, or leader, William O'Bryan, who has put forth a pamphlet, dated Launceston, Cornwall, August 12, 1818. Its title is, "The Rules of Society, or a Guide to Conduct for those who desire to be Arminian Bible Christians, with a Preface, stating the Causes of the Separation between William O'Bryan and the People called Methodists." Second Edition. The offence of W. O'Bryan was a non-compliance with the rules of the Methodists, especially as to the mode of preaching, and the manner of supporting the ministers. the conclusion of his address runs thus:-"I have given. the outlines of my separation (to the best of my knowledge,) and I leave any, or all, of the people of God to judge whether it was possible, according to a good conscience, to contiune in that community any longer. was forced away for persisting in doing that which I knew I to be my duty, and God has since proved it (I believe to the satisfaction of many) to be my duty. I ventured all on Christ, and he did not suffer me to be confounded. Some may say, why did not you appeal to those who might have undertaken to do you justice? I answer, a friend of mine had stated something of my case to one, and I had written to another of the principal persons of the Conference, from whom I received no answer. signed it into the hands of Him who judgeth righteously, and who is a friend that sticketh closer than a brother,— the Lord of Hosts is his name. I re The pamphlet closes with some advices, in the true spirit of practical Christianity. JUMPERS. Originally this singular practice of jumping during the time allotted for religious worship and instruction, was confined to the people called Methodists in Wales, the followers of Harris, Rowland, Williams, and others, known in England by the appellation of the Evangelical Clergy. The practice began in the western part of the country, about the year 1760. It was soon after defended by Mr. William Williams (the Welch poet, as he is sometimes styled) in a pamphlet, which was patronized by the abettors of jumping in religious assemblies, but viewed by the seniors and the grave with disapprobation. However, in the course of a few years, the advocates of groaning and loud talking, as well as of loud singing, repeating the same line or stanza over and over thirty or forty times, became more numerous, and were found among some of the other denominations in the Principality, and continue to this day. Several of the more zealous itinerant preachers in Wales recommended the people to cry out Gogoniant (the Welsh word for glory), Amen, &c., to put themselves in violent agitations; and finally, to jump until they were quite exhausted, so as often to be obliged to fall down on the floor, or on the field where this kind |