know everything, are very particular in their information on the subject. They leave out of view the ensigns which distinguished the subdivisions of a tribe, and confine their attention to the tribe-standards; and in this it will be well to follow their example. They by no means agree among themselves; but the view which they most generally entertain has been frequently illustrated, and is in accordance with the prevailing notion among the Jewish interpreters. They suppose that the standards were flags, bearing figures derived from the comparisons used by Jacob in his final prophetic blessing on his sons. Thus they have Judah represented by a lion; Dan, by a serpent; Benjamin, by a wolf, &c. But, as long since observed by Sir Thomas Browne,† the escutcheons of the tribes, as determined by these ingenious triflers, do not in every instance correspond with any possible interpretation of Jacob's prophecy, nor with the analogous prophecy of Moses, when about to die. The later Jews were of opinion that, with respect to the four grand divisions, the standard of the camp of Judah represented a lion; that of Reuben, a man; that of Joseph, an ox; and that of Dan, an eagle: this was under the conception that the appearances in the cherubic vision of Ezekiel alluded to this division. The Targumists, however, believe that the banners were distinguished by their colours,―the colour for each tribe being analogous to that of the precious stone for that tribe in the breastplate of the High Priest; and that the great standard of each of the four camps combined the three colours of the tribes which composed it. They add, that the names of the tribes appeared on the standards, together with a particular sentence from the law; and were, moreover, charged with appropriate representations,-as of the lion, for Judah, &c. Aben-Ezra, and other Rabbins, agree with the Targumists in other respects, but put in other representations than the latter assign. Lastly, the Cabbalists have an opinion that the bearings of the twelve standards corresponded with the months of the year, and the signs of the zodiac, the supposed character of the latter being represented thereon; and that the distinction of the great standards was, that they bore the cardinal signs of Aries, Cancer, Libra, and Capricorn; and were each charged with one letter of the tetragrammaton, or quadraliteral name of God. Thus much for Rabbinical interpretation. Most modern expositors seem to incline to the opinion, that the ensigns were flags, distinguished by their colours, or by the name of the tribe to which each belonged. This is certainly as probable in itself as anything that can be offered, unless the instances we have given from the early practice of other nations do not lead to the conclusion that flags were not the earliest, but the ultimate, form which standards assumed. We have, in most instances, seen them preceded by any object that would serve for a distinguishing mark,—such as leather aprons, wisps of hay, pieces of armour, and horse-tails; then by metallic symbols and images, combined sometimes with feathers, tassels, and fringes; and then plain or figured flags, of silk or linen. Besides, the interpretation we have cited is founded on the hypothesis that all sculpture, painting, and other arts of design were forbidden to the Hebrews; and as we are not quite prepared to admit the existence of such a prohibition, we do not feel absolutely bound, unless on its intrinsic probability, to receive an explanation which takes it for granted. (Kitto.)—Stowell's Divine Panoply. * Vulgar Errors, book v., chap. 10. A CHRISTMAS HYMN. (FROM THE SWEDISH.) (To the Editor of the Wesleyan-Methodist Magazine.) KINDLY o'er the earth it gleams The brightness of a heaven-born hope ; And gaze on God's hidden wisdom. The sages of this world knew not To a world where lusts contend, Holiness became the business of the heart, Blessed are they who receive What the eternal good One taught; Go onward to their Father's house. Their faith shall overcome Mild brightness of the Father's glory, Spread thy pure beams around Our earth, that she may bear Light and comfort and holiness and peace; That she may become the outer court To the heaven, whither thou Wilt gather all thine own. Aberdeen, November 18th, 1846. G. S. 21 WESLEY PAPERS. No. XX.-PASTORAL VISITATION. (To the Editor of the Wesleyan-Methodist Magazine.) "JOHN WESLEY's course," says Mr. Knox, "was marked with strange peculiarities; for had his prudence been greater, or his ardour less, he would not have accomplished the same work, nor risen to the same eminence. Even in his parentage,* and earliest training, a concurrence of circumstances singularly fitted him for such purposes as seem by Providence to have been his peculiar destination." + In January, 1725,‡ his father, the Rev. Samuel Wesley, favoured him with the perusal of a letter written, two years previously, to a young Clergyman about to become his Curate. He desired that it might be returned to him again; adding, "Let none see it but yourself." At his father's death, the original copy fell into his hands, which, as it contained many important advices, he published in the same year, (1735,) under the following title:" Advice to a young Clergyman. By a Divine of the Church of England." 12mo., pp. 76. Mr. Jackson has reprinted it in an Appendix to his Life of Charles Wesley.§ This letter was made useful to both Whitefield and Wesley; for in a postscript to a letter from the former to the latter, and inserted in the "Arminian Magazine," vol. xxi., p. 359, he says, “I received benefit by your father's' Advice to a young Clergyman.”” As the subject of pastoral visitation has been so strongly enjoined on the Wesleyan Ministers at their late Conference, in Bristol, it may not be uninteresting to transcribe that part, coming from one who had resided twenty-five years among his "own people,-a longer period than any Clergyman, except one, since the Reformation :". "The more conversant," says he, "you are with the middle and meaner sort of people, the more likely you are to do good among them. This would be most effectually done by a regular visiting of your whole parish, from house to house, even the men and the maid servants. For a good shepherd 'knows his sheep by name,' which is the way for them to follow him. And if you take the name and age of every person, housekeepers, children, and servants, you will, by degrees, become acquainted with them and their circumstances. Though it be a work of time, yet it will be of vast advantage if you have but the constancy and happiness to accomplish it. This method I began twice or thrice myself; but was so diverted, that I could never go quite through it since the last fire (1710). There is one sort of visiting which I hope you will never omit, whenever there is occasion; I mean, the sick. I have no doubt you will find many inexcusably careless in this matter; and the first notice you will have that they have been sick, will be their passing-bell; but hereunto you will have a notable help by your former visiting them from house to house, and serious dis course there with them; whereby, in a great measure, you are let into their circumstances and manner of life." This letter made a great impression on Wesley's mind hence, in the preface, he advises all who desire faithfully to discharge pastoral duties, that they would pray the great Head of the church to "send forth more such labourers, and, in particular, to enable him to spend his life in gathering the poor sheep that are scattered abroad; and, if needs be, in pouring out his blood for them." * The advice here given was immediately followed by Wesley on his arrival in Georgia, as appears by the following entry :— "Monday, May 10th, 1736. I began visiting my parishioners in order from house to house; for which I set apart the time when they could not work, because of the heat; namely, from twelve to three in the afternoon." + "December 29th, 1758. I reached Colchester, and found the society had decreased since LC went away; and yet they had full as good Preachers. But that is not sufficient. By repeated experiments we learn, that though a man preach like an angel, he will neither collect nor preserve a society which is collected, without visiting them from house to house."+ In the Large Minutes, No. 13, he says, "Every Travelling Preacher must instruct from house to house." He asks, "Can we find a better method of doing this than Mr. Baxter's? If not, let us adopt it without delay. His whole tract entitled, Gildas Salvianus,' is well worth a careful perusal." § He then gives an extract from the work, page 351. This was a work the Rector of Epworth greatly admired. Speaking of Baxter, he says, "I wish I had hisGildas Salvianus' again: Directions to the Clergy for the Management of their People;' which I lost when my house was last burnt, among all the rest. He had a strange pathos and fire in his practical writings, but more in his preaching; and, as I remember, spoke well." "For, after all our preaching, many of our people are almost as ignorant as if they had never heard the Gospel. I have found by experience that some of them have learned more from one hour's close discourse, than from ten years' public preaching." He further adds, " Before you leave, engage every head of a family to call his family together every Sunday before they go to bed, and hear what they have learned." ** See the same duty enjoined on Mr. Costerdine in a letter dated November 26th, 1767, and inserted in the Methodist Magazine for June, 1845, page 577. Writing to the late Mr. Joseph Benson, he says, in a letter dated London, January 8th, 1774 :-" Wherever you are, take up your cross, and visit all the society from house to house. Do this according to Mr. Baxter's plan, laid down in the Minutes of the Conference. The fruit which will ensue, (perhaps in a short time,) will abundantly reward your labour. Fruit, also, we shall have, even in those who have no outward connexion with us."++ Four days after, he makes the following entry in his Journal, Tuesday, January 12th, 1774 :-"I began at the east end of the town to visit the society from house to house. I know no branch of the pastoral office which is of greater importance than this. But it is so grievous to flesh *Jackson's Life of Charles Wesley, vol. ii., p. 500. Wesley's Works, vol. viii., pp. 303. ++ Ibid., vol xii., p. 404. Ibid., vol. ii., p. 466. ** Ibid., p. 306. and blood, that I can prevail on few, even of our Preachers, to undertake it."* None can fully comprehend the importance he attached to this duty who have not read his sentiments, as expressed in the Minutes of 1766, and printed in the octavo edition, vol. i., pp. 61-68,† and which are, by order of the last Conference, to be reprinted in a separate form, and forwarded to every Minister in the Connexion at home and abroad.‡ THE CHURCH: THE PERSONS COMPOSING IT: THEIR TESTIMONY. THE Scriptures, containing a full account of all the concerns of the Christian religion, are exhibited to the layman, and put into his hand by the Church, as a revelation from God, wherein all his concerns for eternity are wrapped up. I do not plead that the testimony of the Church is a sufficient ground for bottoming his faith; but this I say, that the testimony of the Church is a sufficient ground for any man to judge, and conclude firmly, that its pretensions are not contemptible, and that it deserves the most serious consideration imaginable. But when I speak of the Church, whose testimony this regard is to be paid to, we set aside, as of no consideration, a multitude of persons, whether of the Clergy or laity, who do in their practice visibly contradict the confessed rules of their religion. Such persons are scarce to be reckoned of any religion, and their testimony is of no consideration either for or against religion. Nor do we restrict the notion of the Church to the representatives of it; much less to the Church of Rome, that monopolizes this name. But I take for it that body of men, of whatever station or quality, who have received, and do act answerably to, the Christian religion they profess, in some good measure at least......... If we consider them, there are among them persons of unattainted reputation, enemies themselves being judges. Not a few of them are of unquestionable judgment, deep discerning, solid learning, and strict inquirers after truth. They are not a few, but many. Nor are they confined to one nation or age; but such there have been in all ages, in all nations, where Christianity has obtained free access. Many of them are persons whom envy itself cannot allege biassed by external gain of one sort or another. They are persons of different, nay, cross, civil interests, and of different outward conditions.........Again: if we consider their testimony, they bear witness to the Christian religion in all its concerns, its truth, sufficiency, usefulness to all the ends of religion, with respect to time and eternity; and its efficacy for beginning, carrying on, maintaining, reviving, and consummating such as sincerely receive it in godliness towards God, righteousness towards men, sobriety with respect to ourselves; and that both as to inward principles and outward acts. Further: if we consider in what they give in their testimony, the weight of it will appear. They bear witness to all this, not only by their words, but by their deeds; living in a conformity to it, parting with all that is dearest to them for it, cheerfully undergoing the greatest hardships, patiently undergoing the most cruel torments, to the loss of life itself; and this they do neither upon mere constraint, nor on the other hand from a rash and inadvertent neglect of due regard to the * Wesley's Works, vol. iv., p. 7. +Ibid., vol. viii., pp. 301-307, 315. Minutes, 1846, p. 153. |