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into your heart.” Satan is too crafty to work that way. As forgers gild base coin to pass for genuine gold, so Satan and his ministers dress up false doctrine to make it look like truth. Think not that those who preach error will never preach anything that is true. Error would do little harm if that were the case. No, error will come before you mingled with much that is sound and Scriptural. The sermon will be all right, excepting a few sentences. The book will be all good, except a few pages. And this is the chief danger of religious error in these times; it is like the poison of days gone by, it works so deceitfully that it throws men off their guard. Brethren, take care ; remember falsehood may come to you in a very attractive garb. Satan himself is transformed into an angel of light, ever seeking to beguile unstable souls. You may escape the "depths of Satan" and the mazes of error. To every doctrine that men preach, for every claim that men put forward, for every pretension that men assert, there is one test. To all the utterances of men let there be one response : “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." London.

D. R.


PART II. “It is in a certain degree to be a sharer in noble deeds to praise them with all our heart."-La Rochefoucauld. What a man does, if not not the infallible criterion, is the usual gauge of what he is. In a practical age like ours, it is nonsense to speak of a man as learned, if, by fluent tongue or able tome, he never develops or displays his learning; to speak of a man as a military or a mechanical genius, if no great battle or no great production can be pointed at as its effect and evidence; or to speak of the philanthropy or the piety of a man, if no philanthropic or pious acts distinguish him. “In their fruits,” said the great Master of us all, “shall ye know them.” The real king among men, as Carlyle points out, is the konningkan-ning—the man who knows or cans, and is able to do, as well as to deliberate; while the real poet-poietes-as the Greek word, TTOLEW, indicates, is the maker, or producer. Even the great God himself has shown us what are his high attributes by his wondrous acts. “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead.”

Thus guided, we must look to what Gideon Ouseley did, if we mld have an adequate and appreciative conception of what he was ;

for his outward life is the mirror in which we see reflected and reproduced his inner spirit. What then did he do? First of all, he belonged to the noble army-the real aristocracy—of earnest workers. He had no faith in “luck," but a tremendous faith in labour. He knew full well, as it has been expressed in a transatlantic paper, that “luck and labour both begin with the same letter, but end with very different results. “Luck'is ever waiting for something to turn up ;' labour, with keen eye and strong will, bravely turns up something. Luck lies in bed and wishes that the postman would bring him news of a legacy ; labour turns out at six o'clock, and, with busy pen or ringing hammer, lays the foundation of a competence. Luck whines, labour whistles ; luck relies on chance, labour on character ; luck slips downward to indigence, labour strides upward to independence." Idleness to him would have been a terrible penalty, and if enforced would have converted his home into a dreary prison. When, therefore, unable to travel and to preach as usual, in consequence of affliction, which was but seldom, he would say, “The gentle hand of my Master is upon me, that I may do something for him with my pen;" and it must be confessed that, first and last, in papers and periodicals, in fly-sheets and tracts, he wrote a great deal, and he wrote with point and persuasiveness. He was well up in his knowledge of Popery, as is evinced in his “Old Christianity against Papal Novelty," which is at once his largest and ablest production. “His various works on the Popish controversy,” observes a friendly critic, “particularly his book entitled 'Old Christianity'-a work of superior value-evince very great research, and give him a rank as a man of no inconsiderable literary acquirements, while they exhibit marks of having been touched with a master hand."

But the special work to which he felt himself called ; that which enlisted the warm affections of his heart, and developed the active powers of his nature ; that to which he turned as the mariner's compass to the pole, was the work of an Irish missionary. He believed that God had called him, that Nature had adapted him, and that grace had qualified him for this work; and into it, as into his life's mission, he threw himself with the zeal of an apostle and the ardour of a martyr. Prior, however, to his entry upon it, he was a local preacher; and the local ministry did for him what it has done for hundreds besides. First, it called into healthy and holy exercise talents which but for it might have lain buried in the “napkin" of an undeserved oblivion and obscurity; and, secondly, it showed his fitness for a larger sphere and a greater work. He began to exhort in his own immediate neighbourhood; then he visited other parts of Galway, his native county ; and then he branched out into adjacent cities and counties. His plan and procedure were altogether unique, perhaps a little eccentric. His first sermon was preached in a churchyard; and it was his habit to visit fairs, markets, wake-houses, and massgatherings; andin all such places, in-doors and out-of-doors, he preached in his own telling and thrilling manner the Gospel of the grace of God. In this way, for near seven years, before he was received into the ranks of the regular ministry, this devoted servant and hardy soldier of the Lord Jesus laboured in Connaught and in parts of Leinster, leaving his home on a Saturday, riding twenty Irish miles and upwards, preaching several times on the Sabbath, and then returning in the early part of the week, to spend the remainder of it in zealous efforts to reach and to raise his immediate neighbours.

But he would not set foot upon the platform of the regular ministry, to which he was led by the ladder supplied in the local service, till he was satisfied, after many a struggle, that he was called to the work. But what is a call to the high and hallowed work of the ministry? “ Competency,” replies Dr. Thomas of the Homilist, “intellectual, moral, and expressional competency." But may there not be general competency where there is no feeling of special responsibility ? I know that the ability to do is generally the measure of duty ; but there may be ability where there is not congeniality. I may be competent to undertake an embassy to Africa, or India, or China ; but, with a head equal to the work I may have no heart for it-and we all know how worthless is any work when the worker is heartless. The ministry indeed demands the most cultivated head, but it cannot do without an undivided heart. Ouseley hesitated, and hesitated long, as Moses, as Jeremiah, as Ezekiel hesitated, ere they entered upon their respective offices. He would say, “ Lord, I am a poor ignorant creature. How can I go? Ah, Lord God! behold, I cannot speak : for I am a child." Then, when he fancied he had got clear of the inward conviction and the Divine call, the thought would rush back upon him, with the force and fury of waters over a cataract, “Do you not know the disease !" Then he would reply, as if in the presence-chamber of the Deity, “Oh yes, Lord, I do !” Then a secret and as it were a seraphic voice would say, “And do you not know the cure?” Again, he would reply, “Oh yes, glory be to thy name, I do!” Then, with all the force of a Divine command, and as if uttered in audible accents, the conviction would rise within him, " Then, go and tell them of the disease and the cure.” “So then," says he," with only these two things the knowledge of the disease and the knowledge of the cure-all glory to my Divine master, I went forth."

Gideon Ouseley was received into the Wesleyan ministry in Ireland in 1799, when his name for the first time appeared in “ The Minutes of the Conference." It was a most eventful period in Irish history. Only the year before the “ Rebellion of '98,” as it is commonly termed, had broken out, as pent-up waters from a dam, and spent itself in streams of violence and bloodshed, which ran through the island. It would be out of place for me to give any lengthy details of this national disaster; but, suffice it to say, that, while it professedly aimed at the political independency of the country and the establishment of a Republic, it secretly and covertly, like the present agitation for “Home Rule," aimed at other and less worthy objects. The leaders were taken, and some of them, like the brothers Henry and John Sheares, were summarily executed; but it is estimated that before the insurrection was quelled 20,000 fell on the side of the loyalists and 50,000 on the side of the insurgents. I fear that on both sides there were terrible acts of barbarity and cruelty. The address of the Irish to the British Conference of that year (July 20, 1798) refers to the subject thus :"To attempt a description of our deplorable state would be vain indeed; suffice it to say that loss of trade, breach of confidence, fear of assassination, towns burned, counties laid waste, houses for miles without an inhabitant, and the air tainted with the stench of thousands of putrid carcases already cut off, form some outline of the melancholy picture of our times. However, in the midst of this national confusion, we, and our people in general, blessed be God! have been wonderfully preserved ; though some of us were imprisoned for weeks by the rebels ; exposed also to fire and sword in the heat of battle, and carried, surrounded by hundreds of pikes, into the enemy's camp, and plundered of almost every valuable, yet we have not suffered any personal injury.”

Justa year after this, and a year before the nineteenth century opened its eventful history, Gideon Ouseley entered upon the great mission of his life, prepared to preach the Gospel to the Irish people in the Irish tongue. He was not confined to any particular circuit; indeed, it would have been almost as impossible to confine the birds of the air to particular trees and hedges, and the hares and rabbits to particular courses and burrows, as to tie down one of Ouseley's genius to the places and proceedings of a regular circuit. As Wesley, in the fulness of his love and zeal, used to say, “I take the world for my parish,” so Gideon, in the width and warmth of his patriotism and piety, would say, “Ireland is my parish.” “I have left,” he says in one place, “Messrs. Kidd and Johnson (two of his assistants) on their station, Mr. Noble and I having resolved to take the kingdom at large, and preach in the broad places thereof, even in the open streets.” Nor did he leave any part of his extensive parish unvisited and unblessed. At first he was stationed, with the Rev. Charles Graham, who has been called “the apostle of Kerry," in Connaught and Ulster, with Monaghan for their nominal residence ; and then in Leinster and Munster. These two men, bound to each other like David and Jonathan, and powerful as Elijah and Elisha, whom in many points they resembled, laboured

together six years, and did an incredible amount of travelling and preaching throughout the country. “They travelled,” says the Rev. T. Campbell, in his recently published “ Life of the Rev. C. Graham," “thousands of miles together ; endured the rigours of winter and the heat of summer together; slept hundreds of times together ; shared each other's trials and triumphs ; preached thousands of sermons in each other's hearing; and, best of all, witnessed thousands of conversions together; and yet we never heard a word of jealousy, or even the breath of suspicion, to cause either a moment's pain.” (“Life," p. 157.) As a proof of their usefulness, it may be added that in 1801-2 the increase in the Irish Connexion was 2,467 ; and in three years it was . 10,473. “I have been present," says Mr. Davis, writing to Dr. Coke, “ in fairs and markets while these two blessed men of God, with burning zeal and apostolic ardour, pointed hundreds and thousands to the Lamb of God. And I have seen the immediate fruit of their labours; the aged and the young falling prostrate in the most public places of concourse, cut to the heart, and refusing to be comforted until they knew Jesus and the power of his resurrection. I have known scores of these poor penitents to stand up and witness a good confession; and--blessed be God !-hundreds of them now adorn the Gospel of Christ Jesus.”

It would be impossible—perhaps not useful—to follow Ouseley from place to place, and from year to year, during the forty years of his ministry. I shall, therefore, content myself with giving a few specimens of his style of preaching, his colloquial addresses, and a few of the many cases of conversion with which he was favoured. r.

Preaching as often and travelling as much as he did, we may expect that his sermons were not all equally good ; indeed, if the secret were known, I dare say this remark admits of pretty wide application ; and I believe that even great preachers, at times, preach somewhat little sermons, and their “dear” people have to "suffer the word of exhortation.” But it is a mistake to suppose that Gideon Ouseley in his sermons offered “ sacrifices which cost him nothing." The truth is, he was a hard student and a careful thinker; and when riding hither and thither, with the swiftness of the eagle, he would be seeking, by concentrated and consecutive thought, to renew, with the eagle, his strength for future flight and service. A Mr. Tracey, who accompanied him for a time, says, “I always wondered how Mr. Ouseley could get time to study his sermons. I am not now surprised, for I perceive that wherever he goes the whole day, or however busily employed, he never fails to keep before his mind the subject on which he is to preach. No wonder that he is always ready to address : congregation, for his thoughts are engaged as if in his study.

But the case with which he could make use of passing events, and the power with which he could seize and apply striking analogies and

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