publication,-that stamps them with a large portion of their value. We see in them the man, the son, the Christian, the minister of Jesus Christ, in his simplest form, and just as he was. If any man can read such letters with severity, and much more if with malignity, of criticism, he is unworthy of the name of a man, and must have a heart which no human being ought to envy.

As to the letters themselves, it is proper to inform the reader that, in the early ones chiefly, we have taken the liberty occasionally to correct the orthography and punctuation, and in a very few instances to supply a word or two evidently omitted through inadvertence; but that in no instance whatever, have we altered or added a single sentiment. And here we are free to acknowledge that the first letters of Mr. Asbury, in this series, bear frequent and full marks of his great deficiency in early education. We acknowledge this, not only freely, but regard it as a fact in his history which, at the same time that historic fidelity requires its statement, ought by no means to be suppressed, were its suppression even practicable. That he rose so high, improved himself so greatly, and became so eminently respectable and useful, from so small a beginning, and in circumstances so extremely unfavorable for literary culture, is a fact very highly to his credit. Other very distinguished men have risen similarly, at various times, from circumstances at their outset equally low and unpromising; and it has justly been recorded to their praise, and for the encouragement of others in like circumstances.

'Dr. JOHN PRIDEAUX, Bishop of Worcester, [England,] obtained his education by walking on foot to Oxford, and getting employment, in the first instance, as assistant in the kitchen of Exeter College.

Sir EDMUND SAUNDERS, Chief Justice of the Court of King's Bench, in the reign of Charles II, was originally an errand boy in the Inns of Court.

Dr. ISAAC MADDOX, who, in the reign of George II, became Bishop first of St. Asaph, and afterward of Worcester, and who wrote an able defence of the doctrine and discipline of the Church of England, lost both his parents at an early age, and was placed in the first instance, by his friends, with a pastry cook.

Dr. ISAAC MILNER, Dean of Carlisle, who filled the Chair which Sir Isaac Newton had occupied, at Cambridge, that of Lucasian Professor of Mathematics, was originally a weaver;-as was also his brother JOSEPH, the well known author of Church History.

Of the same trade, in his younger days, was Dr. JOSEPH WHITE, Professor of Arabic at Oxford.

JAMES FERGUSON, [LL. D.,] the celebrated writer on Astronomy, is one of the most remarkable instances of self education which the literary world has seen. His father was in the humble condition of a day-labourer. At the age of seven or eight, young Ferguson actually discovered two of the most important elementary

truths in machines--the lever, and the wheel and axle. He afterwards hit upon others, without teacher or book, and with no tool but a simple turning lathe, and a little knife. While he was feeding his flock, in the employment of a neighbouring farmer, he used to busy himself in making models of mills, spinning wheels, &c, during the day, and in studying the stars at night. Before his death, he was elected a Fellow of the Royal Society; the usual fees being remitted, as had been done in the cases of Newton, and Thomas Simpson. George III, who, when a boy, was occasionally among the auditors of his public lectures, soon after his accession to the throne, gave him a pension of fifty pounds per annum from the privy purse.**

SEXTUS QUINTUS, who became a Bishop, a Cardinal, and ultimately Pope, was at first a hog driver. He was certainly, says Mr. Wesley, as great a genius, in his way, as any that ever lived. He did great things, and designed far greater; but death prevented the execution. And he had many excellent qualities; but was full as far from being a Christian as Henry VIII, or Oliver Cromwell.†

Mr. Asbury's rapid improvement is as manifest in the progress of the letters before us as his early deficiencies. With what means he could spare from necessary clothing and charities he furnished himself with books, and gave himself to reading and study, in every fragment of time that he could redeem from his almost constant travelling, and immense labours. His profiting, of course, appeared to all. Without great original strength of mind, and indefatigable perseverance and industry, it was not possible, indeed, that any man situated as he was, and commencing his public labours with so small a stock of education, should, unless by miracle, have made the vast improvement that he did. It is to this view of the subject, especially, that we desire to draw the reader's attention, and particularly that of young preachers.

No preacher among us, at this day, can possibly have greater obstacles to surmount in the prosecution of his studies, than Mr. Asbury had; whilst ninety-nine out of every hundred, perhaps, have advantages and opportunities vastly superior. What preacher among us, or among any other people, is in journeyings' oftener? Who preaches more, or meets the societies oftener? Who prays more? Who visits more,-not visits of idle chit-chat and gossiping, but-in the character of a true pastor of souls ? Who is more frequently and unavoidably compelled to be in company? And in his travels oftener even in crowds? Who is obliged, wherever he goes, to receive more visiters? Who suffers more than he did, in a large portion of the latter part of his life, especially, from frequent afflictions? And, above all, upon whom does there fall, daily, a greater burden of care,-even of all the Churches? It was doubtless in reference to such circumstances as these, that when the transcriber of his Journal once ventured to express to * Quar. Reg. Am. Ed. Soc. † Wesley's Journal.-July 13, 1773.

him a wish that he had inserted 'more of the deep reflections and acute remarks on men, books, and passing events, continually afloat in his powerful and observant mind, and that, for the sake of his brethren in the ministry who should follow him, he had made the skeletons of his sermons more perfect, and had added many more, his reply, uttered with much feeling, would have satisfied every candid mind that it was by no ordinary effort that he had done so much.' Let other preachers, then, go and do likewise; let them redeem the time, and give themselves to reading, as well as to prayer and the ministry of the word, and to every practical ministerial duty, and with God's blessing, which in such a course they will be sure to have, they cannot fail to become,-if not Francis Asburys, at least respectable and useful men, and good ministers of Jesus Christ.

LETTERS ON REVIVALS OF RELIGION.

THE letters on this important and interesting subject which we give below, are extracted from the Wesleyan Methodist Magazine for February last; and are thus introduced by a note to the Editor:

It may be proper to apprize your readers, that the following letters lately passed between a clergyman of the Church of England, eminent for his talents and virtues, and a minister of the Wesleyan Methodist Connection. They are now offered for publication with the consent of both parties, on the sole condition that names and local circumstances shall be carefully suppressed. Limited as they are in the range of their topics, it is hoped that they may contribute, in some degree, to fix the attention of serious Christians on that most important object, the revival and extension of religion in the world. It will be perceived that the correspondence was opened by the clergyman, and that the other letters follow in the usual order of epistolary intercourse. 0.

LETTER I.

October 6th, 1829. MY DEAR SIR,-It will probably surprise you to receive a letter from me. I feel indeed that an apology is due from me for troubling you with one, considering your many ministerial avocations, and more especially on the subject upon which I write to you. But allow me to say, that I know no one to whom I feel. I can so well apply as to yourself; and, as I trust my object is the promotion of divine truth, I am less reluctant to address you; and believe that, as you will credit me in this assertion, you will not be unwilling to favor me with a reply.

I will proceed at once to state my case. On Sunday evening last, I was led, from a wish to enjoy the presence of God in his

house, to attend the Methodist chapel in. A Mr.

was

the preacher; and of his sermon I would speak in terms of unqualified approbation. I felt that a divine power attended it, and could accord with every expression he uttered. It was addressed, indeed, chiefly to the feelings,-a mode of address which, I am disposed to think, should be sparingly used, lest the faith of the hearers should seem to stand, not to say, stand, more on what is human than on what is divine. I dare say many were considerably affected by his plain, simple, moving addresses; and hence many, including myself, were probably led to continue, after the sermon, at a public prayer meeting which followed. And now occurred what, joined with reflections which have for some time been occupying my mind, has led me to apply to you in this manner. Among the persons present was one, a female, who, from her voice, which was audible in prayers and complainings, as well as from the statements and prayers of others, seemed to be in much distress of mind, and, to use an expression then used, waiting to be set at liberty.' This continued till the prayer meeting was closed by an intimation, that some would stop to exhort and pray with the individual in question, and that others might retire, which I felt it my duty to do. I know not, therefore, the conclusion. But many thoughts have arisen in my mind upon this circumstance.

This individual (if not an actual impostor, which I will not here suppose) was either under a delusion, or under the influence of the Spirit of God. The alternative I feel to be an exceedingly weighty one, not merely as to the individual herself, but as to the Church of Christ in general, and the cause of God in the world at this time. I am led, therefore, (judging from your connection with the Methodists, that you have had sufficient opportunities of knowledge and judgment in this case,) to ask you :

1. Whether such a circumstance as the above in its general features, is of frequent occurrence in your congregations?

2. Is the usual result, or in what proportion of cases is the result, an avowed enjoyment of peace of mind in believing, supported by consistent Christian conduct? Or is it a subsiding into a previous state of mind, whatever that may have been?

3. Does your own personal experience, as a faithful witness and minister of God, warrant the conclusion that the Holy Spirit is really now working in this way, and may be expected so to work from actual instances of his so working in these days?

I should perhaps have asked previously to this last query,

4. Whether persons brought into the profession of the faith, in connection with your society, in such a way, are generally found steady, consistent, persevering Christians?

You will see the bearing of these questions, and that the doubt is on my mind whether such a work (if this be not an extraordinary case, owing to particular circumstances, either in the preacher, or his subject, or the individual affected) is of God or of man, the

Spirit of God, or a spirit of delusion; whether of animal feeling, or what not.

I confess I could not bring my mind to a satisfaction that there was not more of mere feeling, produced by particular circumstances, than of grace in the case in question, and so in- similar cases. Yet I dare not judge hastily. Nor am I altogether qualified to decide, as such a case is unknown under the ministry of the Gospel in the established Church. If it be, however, a work of the Spirit, the conclusions are of great moment, in many respects, on which I need not now occupy your time.

I hope I shall not be considered impertinent in desiring your opinion, and the result of your experience, as to the above points, which I have put in the form of queries.

How do you treat such cases, supposing you have met with them?

Believe me that I am actuated by a desire to know and to do the will of God in thus applying to you. I trust your answer will not be without a blessing: and believe me to remain,

Your affectionate, unworthy brother in the Gospel,

LETTER II.

October 14th, 1829.

MY DEAR SIR,-Allow me to assure you that your favor of the 6th instant was received with an affectionate welcome, and that no apology was necessary for the acceptable freedom which you have taken. I cannot forget past and happy days, in which it was my privilege occasionally to engage with you in transactions designed to promote the spread of our common Christianity, and I cheerfully embrace this opportunity of renewing our friendly intercourse by an exchange of letters.

Of the great practical importance of the subject on which you write, I am deeply sensible. I feel too that it is not without its dif-.. ficulties. I confess that it has caused me many perplexing and anxious thoughts; and I correspond with you the more freely upon it, in the hope of receiving additional light and information from your remarks. One circumstance is to me very encouraging,that neither you nor I approach this momentous point with fastidious and speculative curiosity, but with an humble and prayerful desire that the Lord may, in this particular, as well as in all others, “guide us in judgment, and teach us his way." I am much assisted in my inquiries by the queries which you have suggested, and to which I will reply as explicitly and briefly as I can, following the order in which you have arranged them.

1. You first ask, "Whether such a circumstance as the one you mention, viewed in its general features, is of frequent occurrence in our congregations?" To this I reply, that our congregations have often been favored with remarkable effusions of divine influence; that, at many of these seasons, persons under the weight of deep