chapel and schools. And if he does, let no one make the least conceivable noise, for there is room enough for all in Preston. The town isn't a quarter as virtuous as it should be; the bulk of us are scarcely half as good as we ought to be; and if anybody can do any good in any way let it be done without a single whimper. SAUL-STREET PRIMITIVE METHODIST CHAPEL. There is nothing very time-worn about Methodism; it is only 140 years old; but during that period its admirers have contrived to split numerous hairs, and have extended very fairly what is known as "the dissidence of dissent." The ring of Methodism includes many sections: it embraces, amongst others, ordinary Wesleyans, Bryanites, New Connectionists, Primitives, United Free Church men, and Independent Methodists. They can't all be right; but they think they are; and that is enough. They have as yet requested nobody to be responsible for them; and weighing that over well, the fairest plan is to let the creed of each alone--to condemn none, to give all legitimate chance, and permit them to "go on." Antique simplicity seems to be the virtue of those whom we have now to describe. And yet there is nothing very ancient about them. There is more in the sound than in the name of primitive Methodists. They are a comparatively young people with a somewhat venerable name. It was not until 1810 that they were formed into a society. Originally they were connected with the Wesleyan Methodists; but they disagreed with them in the course of time, and left them eventually. The immediate cause of separation was, we are informed, a dispute as to the propriety of camp meetings, and the utility of female preaching. The Wesleyans couldn't see the wisdom of such meetings nor the fun of such preaching: probably they thought that people could get as much good as they would reasonably digest in regular chapel gatherings, and that it was quite enough to hear women talk at home without extending the business to pulpits. The Primitives believed otherwise--fancied that camp meetings would be productive of much Christian blissfulness, and thought that females had as much right to give pulpit as caudle lectures. With a chivalry nearly knightly they came to the rescue, and gave woman a free pass into the regions of language and theology. A third point of difference had reference to the representative character of Wesleyan conferences; but into that question we need not enter.