to the work of an evangelist. He was ordained a deacon in the Church of England, but, being refused priest's orders, he became a "travelling" preacher among the Calvinistic Methodists. For nearly fifty years he travelled forty or fifty miles each week preaching the kingdom of God. He sung for us that grand and mighty missionary hymn, No. 939, (C.H.B.),

"O'er the gloomy hills of darkness."

How often has No. 212 (C.H.B.),

"How sweet the name of Jesus sounds,"

been a means of grace to the wearied soul!

It was first sung by

John Newton, the "Methodist" curate of Olney, whom some have thought was almost mad. As a young man he was a sailor, and

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a most profligate character. To quote from the epitaph he wrote for himself, he was once an infidel and libertine, a servant of slaves in Africa." Hearing Whitfield preach in British North America, he became the subject of God's saving grace. Forthwith he returned home, and shortly afterwards entered the Church, being presented with the living of Olney. His experience seems to have been compressed into his hymn, No. 850 (C.H.B.),

"Glorious things of Thee are spoken."

He was a great friend of Cowper, and conjointly with that poet wrote the "Olney" collection. Altogether he penned 280 hymns. He passed away to his reward in 1807, at the venerable age of 82. Cowper! How we fain would linger over his memory and hymns! The sweetest poet of his age! The man who suffered, too! How the heart is made to ache as it thinks of his sad lot! Let the reader peruse "The Castaway" if he would know aught of Cowper's grief. Then how strong were his attachments! We learn this from his lines on his mother's picture, even if we had not other evidence. He wrote: "I had rather possess my mother's picture than the richest jewel in the British crown, for I loved her with an affection, that her death, fifty years since, has not in the least abated." Full of despair as his life was, he has singularly bequeathed us words of comfort and peace. "Blessings," says Gilfillan, "on this noble Castaway,' rising momentarily o'er the moonlit surge, which he dreamed ready to be his grave, and shouting at once words of praise to that luminary which was never to rescue him, and words of warning to those approaching the same fearful waters."

What a wonderful production is No. 153 (C.H.B.),

"God moves in a mysterious way,"

and how sad the attending circumstances! The poet would have

committed suicide, but for the interposition of a "mysterious " Providence. "The hymn," says Montgomery," was written under circumstances of awful interest-in the twilight of departing reason." No. 573 (C.H.B.),

"O for a closer walk with God,"

is also his, and contains the prayer of many a saint; while No. 255 (C.H.B.),

"There is a fountain filled with blood,"

has helped many a sinner to Christ. Never can the writer forget the second stanza, for it was the vehicle of blessed peace to his soul. Though the poet's last days were darkened with the clouds of his peculiar insanity, we believe that on the 25th of April, 1800, he passed away to that blessedness he so touchingly described, but of which he knew so little here.

At the time Newton and Cowper were concluding their "Olney collection, one racked with pain, but with unmurmuring lips, was taking her affectionate leave of weeping friends. This was Anne Steele, daughter of a Baptist minister, at Broughton, Hampshire. She was the writer of that fine hymn, No. 418 (C.H.B.),

"Almighty Maker of my frame."

Her life is described as one of "unaffected humility, warm benevolence, sincere friendship, and genuine devotion." Expecting to be a happy wife, her hopes were suddenly blighted. The bridegroom was drowned while bathing in the river the day preceding the time fixed for their marriage. She mourned him all her days. With a knowledge of her sufferings, how much more beautiful seem her lines, No. 160 (C.H.B.),

"Almighty Father, gracious Lord!"

She died November, 1778, exclaiming, "I know that my Redeemer liveth!"

He who is at all acquainted with the biographies of the Methodist pioneers must be struck with the fact that many of them were men of varied powers, yet called from the humbler ranks. Such was Thomas Olivers, the author of No. 87 (C. H. B.),

"The God of Abraham praise."

He was once a "vagabond shoemaker," but afterwards travelled one hundred thousand miles as a preacher of the Gospel. Montgomery says of the " Hymn to the God of Abraham," "There is not in our language a lyric of more majestic style, more elevated thought, or more glorious imagery. None but a person of equal musical and poetical taste could have produced the harmony perceptible in the verse." Olivers presented a copy of the words,

along with the tune, "Leoni," to Mr. Wesley one conference. The tune he obtained from a Jewish synagogue, where he, with his friend, John Bakewell, heard it sung by Dr. Leoni. Henry Martyn is said to have been greatly influenced by this hymn when thinking of his important missionary career. Olivers was greatly beloved by Wesley; and when he died, somewhat suddenly, in March, 1799, his remains found a resting-place in Wesley's own tomb.

In polemics Olivers was a champion for Wesley's views, and in Augustine Toplady they both found a bitter opponent, Yet this Calvinistic preacher was the author of that grand hymn, No. 257 (C. H. B.),

"Rock of Ages, cleft for me.'

The author entitled it, "A Living and Dying Prayer for the Holiest Believer in the World "-evidently a shot at Wesley. None will doubt that they are now singing in peaceful harmony in the courts above. Perhaps no hymn is more prized by the Christian Church than the rigid Calvinist's. Certainly not many are oftener sung in Methodist class-meetings and prayer-meetings. Some readers will remember how these impressive lines were of great comfort to the late Prince Consort in his dying hour. "Toplady evidently kindled his poetic torch at that of his contemporary, Charles Wesley. Like Bruce, Kirke White, and McCheyne, Toplady was early called to join the heavenly choirs; but he has left us the inheritance of his muse in some imperishable sacred lyrics." The name of Gladstone is long to be connected with 'Rock of Ages." In Schaff's "Christ in Song" is to be found a Latin translation of this great hymn by our worthy Premier.

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With the Rev. Walter Shirley, of Galway, Ireland, we must conclude our present paper. He was a friend of the Wesleys, and a zealous worker on behalf of the revival under those godly men. Moreover, he was of aristocratic descent, being the grandson of Earl Ferrers, and a relative of the Countess of Huntingdon. With his beautiful hymn, No. 904 (C. H. B.),

"Sweet the moments, rich in blessing,"

all readers will be more or less acquainted. How blessed its strains are after the services of the Lord's Day, particularly after the people of God have met their Saviour at His own table! Another hymn have we from Shirley's pen; with that we close, here briefly intimating that our next research will bring to an end what we trust has not been an unprofitable survey. The hymn is one that will never lose its place among Christian people. In some respects

* Montgomery.

it stands next to Bishop Ken's Doxology. We refer to the "Dismissal," No. 67 (C.H.B.)

"Lord dismiss us with Thy blessing,

Fill our hearts with joy and peace!
Let us all, Thy love possessing,
Triumph in redeeming grace;
Oh, refresh us!

Travelling through this wilderness."

BRIEF EXPOSITION

OF THE

SUNDAY-SCHOOL INTERNATIONAL LESSONS

FOR 1883.

JULY 8.

SUBJECT-PASSING OVER JORDAN.

Lesson-Joshua iii. 5-17. Golden Text-Isaiah xliii. 2.

INTRODUCTION.-The Israelites have reached the narrow stream that divided the wilderness from the land long promised to their fathers. Early on the morrow the vast camp was to be in motion, and under the guidance of its commander take up its position near to the river. We can imagine the great excitement that would prevail in Israel's camp. Up to this time Joshua seems to have approached the river in simple faith, not knowing how the passage of the river would be effected, though probably he would recall the miracle at the Red Sea. Now, however, he is informed that God will again interpose on behalf of His chosen people. Joshua therefore encourages them by the promise of Divine aid, and directs them to prepare themselves for the wonderful

5, 6. We may regard these verses as a summary of instructions afterwards given in detail. Possibly they were communicated to Joshua in successive At any rate, they revelations, or they may have been fully revealed at once. were communicated to the people gradually. Sanctify yourselves-by ceremonial washings. Same language used before the giving of the Law on Sinai. The Lord will do wonders. Reminds us of the sublime confidence of Moses on the shore of the Red Sea. None but inspired leaders would have used such language. Wonders is the term used to describe the extraordinary working of Jehovah on behalf of His people. (See Exod. iii. 20, xxxiv. 10; Judges vi. 13.)

7. I will begin to magnify thee. God's promise came at a critical moment. It was to be the mere beginning of that magnifying. It was fulfilled. (See chap. iv. 14.) The comparison with Moses reminds us of what is said Exod. xiv. 31.

8. Command the priests. Joshua was to command the very priests, and direct their movements. They were to exhibit their faith by first walking into the Jordan, and then by standing still there.

9. He was next to bid the people come and listen to the words of their God.

10. The living God. So called in opposition to the lifeless idols of the nations with whom they were to come in contact. Drive out. One of several incidental confirmations that many of the Canaanites were expelled, and not slain.

11. The Lord was their God. The ark was the symbol of His covenant with them. The Lord of all the earth, who owns, and will give the land of Canaan to the people to whom He has promised it. Yet He was no mere tutelary deity-the whole earth was His care.

12. Twelve men. As on other great occasions, the twelve tribes were to take part by representation. The men were to be ready beforehand. Their task was not assigned to them till chap. iv. 2.

13. Further information given as to the effect of the priests bearing the ark forward.

14-17. The actual passing over Jordan. The waters were divided. Fore told ver. 13. This occurred at the most unlikely season of the year. "Barley harvest," the one meant here, occurs in Palestine early in spring, when the melting of the snows of Mount Lebanon, at the foot of which the Jordan rises, causes the river to overflow its banks. These annual inundations proverbially spoken of as "the swellings of Jordan." The occurrence of the event at such a season removes all suspicion of natural causes in the drying up of the river. It was the immediate act of God. This display of almighty power would strengthen the faith of a generation who had only heard "by the hearing of the ear" of the passage of the Red Sea.

16. Adam and Zaretan. No means of settling with precision their locality.

17. The People. Israel usually called "the people." "Nation," as applied to the Gentiles, seems less honourable. Perhaps applied to Israel here because they now take their place amongst the nations of the world, as much a nation as any of them, in accordance with the promise made to Abraham (Gen. xvii. 4-6).

LESSONS.

(1) The power of Jehovah is unlimited.

(2) That power exerted on behalf of His own children so long as they walk in the way He directs.

(3) God guides us now by His commandments (which were laid up in the ark), and wills that we should ever look unto them and follow them.

(4) The passage through the river of death into the heavenly Canaan is by the way along which Jesus, our great High Priest, has gone, and keeps open for us.

JULY 15.

SUBJECT-IN THE PLAIN OF JERICHO.

Lesson-Josh. v. 10—15; vi. 1-5. Golden Text-Heb. ix. 30.

INTRODUCTION.- In chapter iv. particulars connected with the passage_of Jordan are given. The Israelites are now in the enemy's country. The Canaanites had long since heard of the miracle at the Red Sea, and more recently of the conquest of the fortified cities east of Jordan. These facts, and the dividing of Jordan, now filled the heathen kings with terror; "their hearts melted, neither was there spirit in them any more." Yet they prepare to offer a stout resistance. While this alarm prevailed, the Divine covenant with Israel was renewed by the rite of circumcision, and the Passover was commemorated. The Israelites begin to feel that "the reproach of Egypt "-the stigma of exile and servitude-is being "rolled away," hence the name Gilgal (rolling) is given to the place of the encampment. Gilgal was about six miles from the western bank of the Jordan, and ten furlongs from Jericho.