though not what I should consider strained, was not quite so clear or so full as might have been expected. The violence of his language was harsh to my ears; but as a number of negro slaves was present, the discourse might be better adapted for the auditory than one more refined. On reflecting on it afterwards, I was led to the conclusion, that some present might have been aroused from careless security, and others animated to a perseverance in the path of devotedness to religion.

The Methodists are almost the only persons who have paid attention to the religious and moral instruction of the slaves. The Catholics, to be sure, who are slave-owners, have converted the negroes on their estates to their ceremonious worship; but their labours in very few instances have, I believe, extended beyond their own estates. The mass of the free coloured population, as well as of the slaves who profess religion, are Methodists; though congregations exist of several other denominations.

The annual celebration of camp-meetings is kept up amongst the Methodists in various parts of the United States, though the practice is discountenanced by their brethren in England. I

had a great desire to witness one of them, but had no opportunity. I heard various reports of their immoral effects on the youth of both sexes. Probably these reports have little foundation in truth, as the Methodists are generally considered to be a moral people. The success of their labours to prevent drunkenness is said to be great.

If it be enquired why they have been so much more successful in proselyting the poor and ignorant, than other sects who have used endeavours for the same purpose, the reason may be found in their singular policy and the plainness of their preaching. If a poor man be admitted a member of a Methodist society, he soon finds himself of some importance; he may speedily become, or have the prospect of becoming, a class-leader; and if he have a ready utterance, he may be permitted to practise as an exhorter, and perhaps be elevated into a local preacher. That person must be ignorant indeed of human nature, who perceives not that these distinctions are more alluring than the perpetual obscurity attendant on a union with most other societies. The plain, natural style adopted by the Methodist ministers in their sermons, is so much better adapted to the understandings of the illiterate, than the polished diction and balanced

periods of which the Clergy in general are so fond, that we need not wonder at the preference given to them. Let any one read one of the neat and critically exact Sermons of Blair, or of the unimpassioned, argumentative Sermons of Tillotson, or of the redundant though rich and illustrative Sermons of Chalmers, and then read one of Wesley's, where without the charms of rhetoric, conviction is carried to the heart;and then say which of the four would be the best comprehended by a peasant or mechanic. The extemporaneous delivery of sermons, so general if not universal amongst the Methodists, has its use in preserving simplicity, and giving scope to the preacher to work upon the passions. The reading of written sermons will seldom do more than fill the mind with indistinctness, except the hearers are sufficiently educated to understand logic; unless indeed the sermons be so plain and practical that they cannot be misunderstood. In that case, the understanding may be convinced, and yet, because no warmth is infused into the heart, the impression may be as transient as the shade on a green field occasioned by a passing cloud. The idea of the Clergy who are purposely educated for the ministry, that they cannot preach extemporaneously without confusing themselves and falling into nonsense, is one of

those which is proved to be nugatory by the example of the illiterate Methodists. The sermon I heard in Virginia was as well arranged as one of South's or Clarke's, and yet the preacher had no notes, and did not know that he was to preach till about five minutes before he entered the pulpit. I heard another delivered at the State Prison in New York, which was both regular and impassioned. This was also extemporaneously delivered by a Methodist. Why the feelings should not be operated on as well as the understanding, I cannot conceive. The orator of a popular assembly is often glad to rouse the passions: why then should the preacher be indifferent to the power of pathetic or animating appeals ?

CHAPTER XVII.

THE SHAKERS.

AMONGST the various sects in the United States, one of the most curious is that of the Shakers. As these people have been grossly misrepresented in some recent publications, and as but little is known of them in England, a somewhat minute account of them seems necessary. The person who must be considered as their founder was Ann Lee of Manchester, a blacksmith's daughter; for though some of the doctrines of the future society were publicly taught by two young men before Ann had adopted them, yet she must have the credit, if any there be, of moulding the elementary parts into a system. On the ground of alleged, and perhaps real intolerance towards her and her disciples, they quitted England for the United States. During a storm on their passage, which was so tremendous as to place their lives in the utmost jeopardy, it is said that Ann was the stay of both passengers and crew. The passengers doubtless paid more deference to her, than the centurion under similar circumstances to the Apostle Paul, for her ob