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 themseives 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:

1

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

was

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

and painful convictions have expressed their feelings openly and strongly; and that not a few have professed to obtain an immediate and scriptural evidence of "peace with God through our Lord Jesus Christ." I believe I may safely pronounce that such cases are frequent in our congregations. Yet I cannot think that we are exclusively distinguished by them. Many of a very similar kind appear to have taken place in the earlier periods of the Reformation, both on the continent of Europe, and in this country ;-many such are recorded in President Edwards's two publications concerning the "Work of God in New England," toward the beginning of the last century, and in Dr. Gillies's "Historical Collections ;" and, from what I can learn, such examples are not rare among other denominations of Christians in the present day, particularly on some of the missionary stations, and in the United States of North America. Indeed I am inclined to regard them as the usual concomitants of all great revivals of religion. At the same time I must concede, and I do it without any reserve, that in our Connection human passion has not unfrequently mingled itself with the influence of the Holy Spirit, and has, I fear, in some instances, been substituted for it. For misguided extravagancies I am no advocate. I dare not attempt to justify scenes in which the voice of man only is heard, and his excesses betrayed; but in which the saving agency of God is not felt. And I can truly declare that such scenes have not the countenance and support of the most eminent and useful ministers in our body. How far mere human excitement might prevail in the case which you witnessed, I am not able to say. I have the highest esteem for the piety of the man, for I have seen it displayed in seasons of very trying affliction; yet I am not sure that, in the unrestrained ardour of his zeal, he does not sometimes, with the best possible intentions, encourage irregularities, which may perhaps be palliated, but which ought not to be approved.

2. I proceed to your second question: "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?" To the best of my knowledge, the persons with whom our present inquiry is concerned, may be divided into three classes. The first class contains those who are powerfully affected at the time, who profess to obtain "peace and joy through believing," and who, being afterward placed under proper religious instruction, "hold fast the beginning of their confidence," and become eminent for all the fruits of scriptural piety. Of this class I am happy to say that the number is large. The second class embraces those who appear to be equally moved and profited, but who, for want of suitable training, or from yielding to temptation, or in consequence of the operation of other causes which it is not always easy to trace, soon lose the benefit which they have professed to receive, and resemble those of whom the prophet complains, that

their "goodness is as a morning cloud," and that "as the early dew it goeth away." This class, I lament to acknowledge, is far too numerous. The third class consists of those whose excitement is at best but superficial and transitory, and who relapse almost instantly into a state of spiritual languor and indifference. I own, too, that there may be instances of real imposture ;-but I would fain hope not many. I am persuaded that by far the greater proportion of cases belongs to the first class, a class which presents to us the edifying example of sincerely repentant sinners, who, having in the midst of much terror and alarm, "fled for refuge to lay hold upon the hope set before them," become from that time steady and consistent Christians, and prove, by the general tenor of their subsequent conduct, that they have known and received the "grace of God in truth."

3. You next inquire, "Does your own personal experience, in the discharge of your public duties," (pardon me that I have here altered your expression, for I dare not even indirectly assume to myself the honorable title of "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?" Believe me that I do not wish to evade this question. May I be permitted, however, to remark that it is not exactly of the same class with the others which you have proposed. They are general; this is special. They may lead to a result which this might fail to do, simply in consequence of great personal deficiencies. Yet, without descending to particulars, which it would scarcely beseem me to do, I cannot but draw the conclusion, from what I have myself witnessed, that the Holy Spirit is really now working in the way of extraordinary and speedy conversion, and that he may be expected so to work, from actual instances which my own eyes have seen, and my own ears have heard.

4. You ask finally, "Whether persons brought into the profession of the faith, in connection with our society, in such a way, are generally found steady, consistent, persevering Christians?" Generally, I have reason to believe, they are, but not always. I have already granted that there are painful exceptions; and I now further admit the two following facts:-First, that among persons introduced into our societies under these powerful excitements, there is, upon the whole, a larger proportion of fickle and wavering professors, than among those who are led more gradually to a knowledge and belief of the truth:-and, Secondly, that places which are specially distinguished by strong occasional excitements are also too frequently, but not always, distinguished by great fluctuations. I would ask, however, with an earnest desire to be rightly informed, Is this necessary? May it not be attributed, in a great measure, to the undue stress which is laid on incidental and temporary movements, and to the neglect of proper subsequent instruc