tracts tended to show how the Precious Blood of Christ Which was shed upon the Cross for us, and the various gifts of the Holy Ghost, are applied to each several soul through the Sacraments and other ordinances of the Church. They were eagerly read by the more devout portion of the class for whom they were intended, and they produced a decided and lasting impression. There is a reality and practical aim in what is called (sometimes reviled as) "the Sacramental system" of the Church, which cannot fail, sooner or later, to take hold of the minds of people, especially of the young. They feel, as Holy Scripture teaches, that such truths as their having been made "temples of the Holy Ghost" in Baptism-their being strengthened with His seven-fold gifts in Confirmation-fed with the Spiritual Food of Christ's Body and Blood in Holy Communion-raised up from deadly sins, (if, as alas! too commonly, they fall into them,) through Confession and Absolution, as pointed out in the Exhortation of the Communion Office-they feel, I repeat, that these alone are their true preservatives against the manifold temptations which beset them. There is a healthiness and vigour about this kind of religion, which will be sure to contrast most favourably with any other system; for, indeed, it alone can really satisfy the cravings of men's souls.

This was somehow felt and acknowledged by many of the young men in the town of Nand they were consequently led to look about them for the practical aids of which they now experienced the want. Unfortunately, at that time the Churches in the town afforded them but little help: there were no Daily Prayers; Holy Communion was but rarely celebrated. the direct Pastoral superintendence referred to, it seemed quite un

As to

thought of by thos. whom "the Lord had made rulers over His household, to give them their portion of meat in due season,' "*though perhaps the help was not souî. The position of these young men was perplexing in the extreme. They had conceived a value for privileges which it seemed out of their power to obtain. As laymen, they were bound, as far as possible, to frequent their several parish Churches, and to pay regard to the Ministers under whose parochial care the Church had placed them. In their perplexity they resolved to associate themselves together, and called their Society "THE N

CHURCH GUILD." They drew up a set of rules, and instituted a Book Club, trusting, in faith, that their united prayers would lead to a solution of their difficulties. Their rules were few and simple: providing for the admission of new members; the rejection (in cases of ill conduct) of misbehaving members; small fines for absence from meetings; attendance at Church, &c. &c.

As these rules were framed before the Guild was provided with any Pastoral superintendence, it was thought expedient not to bind the members with special rules of conscience touching upon their private lives, and therefore it was simply enjoined, that in their prayers they should always remember each other and their Guild, and should occasionally meet together at some Church where they might all receive Holy Communion.

They felt, however, more and more strongly the need for united devotion, a need of which Christians cannot fail to become increasingly sensible. St. Paul bids the Ephesian and Colossian Christians to "admonish one another in Psalms and Hymns and Spiritual Songs." (Eph. v. 19; Col. iii. 16.) And the

* S. Matt. xxiv. 45; and S. Luke xii. 24.

So

Church, by her Choral service, has provided for this in the chanting of alternate verses by either side of the choir and congregation. thought the "N- -Church Guild," | and they resolved to form themselves into a choir, and to offer their services to any one of the Clergy who would accept their aid in the performance of Divine Service in his Church. They first (as they felt bound) addressed themselves to the Incumbent of the Old Parish Church; but were either refused or discouraged in that attempt. They afterwards proceeded to sound others of the Clergy, and at length, after many ineffectual attempts, were received by the Incumbent of the suburban parish of and have, ever since, carried on the choral services of that Church. The parish of is partly within the town, but the Church is situated on the outskirts. It was built by Rickman some 30 years since, and, though unfortunate in its style of architecture, was still more so in its fittings and high pews. The Altar was mean, and the Chancel filled with pews like the rest of the Church. The "N- Church Guild" undertook to remedy these defects. At their own expense, and by degrees, they fitted up the Chancel with old oak stalls; paved the floor with encaustic tisles; raised the Altar, and erected a painted reredos behind it; purchased a handsome lectern from which to read the lessons; built a stone pulpit; and, finally, fitted up the whole Church with open seats instead of pews. The cold and meagre architecture, and still colder services, were replaced by the warmth and solemnity which should characterize God's House of Prayer. The members of the Church Guild were some of them, personally engaged in this good work of beautifying their Church, and to one of their own number it is indebted for

the decoration of the reredos and the painting of the Chancel roof, which, between the beams, is enriched with gilt stars on a blue firmament. The organ, which is placed on one side of the chancel is conducted by one of the members of the Guild, while the others, clad in white surplices, chant the choral portions of the services. Nor is their assistance confined to Sundays, but is also given on other days of the week when the choir can assemble. After some time, the Guild have succeeded in obtaining a more frequent celebration of the Holy Eucharist. Without this blessing there could not but lack much of that spiritual life which is so necessary to the harmonious and united action of religious brotherhoods. At first they had many difficulties to encounter. Those I who should have been foremost to encourage them were either timid or unsympathizing. By degrees, however, the Guild have won their friendly concurrence.

This example of the "NChurch Guild" is most worthy of imitation, and might easily be followed by the middle classes and the citizens in London and our large towns. How much might not be done for the Church by such voluntary associations; and how many of the lay members of the Church, tradesmen and young men especially, would thus be brought into direct and personal intercourse with the Clergy, to the unspeakable encouragement and benefit of both; whereas, now they too commonly stand aloof, and are suspicious and mistrustful of each other. One fact is worth a thousand arguments. Brotherhoods, such as the "NChurch Guild," would do much to promote unity, and to break down the barrier which has too long existed between the middle classes and the Clergy in England.

A LAYMAN.

THE SLAVES OF THE IMPERIAL

GARDEN..

Let us return to Conrad. His new master, having bought him, made him a sign to follow him. It was then only that the unfortunate young man fully realized all the horrors of his situation. He had

now to submit in everything to the will and caprice of a master, to whom all his time and faculties belonged, and who might kill him with labour, privations, and illtreatment. Alas! poor Conrad! he must have sunk under the trial, had it not been for his strong religious sentiments, and his ardent self-sacrificing love for his family, which made him rejoice even in the midst of his sufferings, at having saved them from ruin. When they arrived at the garden, several negroes hastened to them at the call of their master, who spoke to them in a harsh and imperious tone. He committed Conrad into their hands.

"Him be German?" said one of the negroes, addressing him in bad German. "Him come with me, little white friend, shew him bed and new coat, cloth coat him too hot. Come come!"

Although the negro spoke in a scarcely intelligible manner, yet as he appeared kind and benevolent, Conrad thought himself fortunate in having fallen into his hands. He followed him to the hut which was to be his future abode. It was built of wattles and mud, about eight feet square, and contained neither table, nor chair, nor furniture of any description. In one corner was a straw mat, which Agostinho, that was the negro's

name, told him was his bed. Conrad deposited his bundle on the ground, sat down on the mat, and gave himself up to the saddest reflections.

"Him very sorrowful, poor white man," said Agostinho, looking at him compassionately," Agostinho sorrowful too, when him leave his country and old father. White man not shew him sad. Massa, him take one great whip, and flog him! Agostinho often beat when him done no harm! Bad massa! bad massa!"

Thus spoke the good negro, and his discourse did not tend to cheer Conrad. He was hungry and thirsty, for he had neither eaten nor drunk the whole day, and no one seemed to care to supply his wants. Casting his eyes on a bed of fine pine apples that grew near, he asked if he might take one. At this question, the negro called out in his terror

"Him take pine apple! him whipped to death! Him touch nothing here! Him eat beans, morning, noon, and night. Massa find out if him eat fruit!"

"Get me then a little water, for I am dying of thirst."

Oh him drink water much him like!" And the good negro ran to a neighbouring fountain. In an instant he returned with a large calabash (a pumpkin hollowed out and dried, which in those countries is used for a drinking vessel) and presented it to Conrad, who drank deep of the cool delicious draught.

Good!" said Agostinho, now him put on other coat, him come work. Massa not like idle boy!"

Conrad undressed himself, ex