It is also important to the success of the Gospel, that the missionary avail himself of those times and seasons when he can find the most people together in one place. By this means, he not only may have the greater congregation to address, but by having hearers from a distance, he will give the Gospel a more extensive publicity than by many day's travel. This was the case in a late visit of some native missionaries in Upper Canada, to Penetanguishene, where the Indians from the north and west resorted to receive their annual presents from the British government. It appears that such visits had been successful before; but at the time alluded to, about fifty Mackinaw Indians, whose country was entirely beyond the previous travels of those men of God, were happily converted, and carried the Gospel, not only in word, but in spirit and power, with them to their own land; which has opened the way for a visit and mission to that country.

But in selecting a field of labour, some difficulties of an important nature arise out of the kind of opposition the missionary may have to encounter. Where the missionary meets nothing but the native enmity of the human heart, though it may break out in hostile and bloody persecutions at times, and slay its thousands or tens of thousands, yet, with the spirit of the primitive Christians, these difficulties may be overcome. But in those countries where a religion is established by law, and supported by the terrors of the inquisition, the torment of the fire,-or the havock of the sword, it seems impracticable to plant the standard of the Redeemer, without miraculous aid, which we are not authorized to expect in this age of the world. And as the missionary is not authorized to go as Mohammed did, with a sword in one hand and his creed in the other, he must wait for Providence to open his way. It is generally believed even by the most pacific, that the Mohammedan and Papal countries will remain impervious to the Gospel, while their respective religions are supported by military and despotic power. A revolution must take place somehow, then, before the Gospel in its purity can find admittance into them. But the workings of a mysterious Providence are now visible among the nations of the earth; and every grand movement seems to be opening the way for the Gospel to move a little farther into the abyss of natal darkness, to enlighten those who sit in the regions and shadow of death.'

We have watched, with anxiety, the revolutions in the southern portion of our western hemisphere, in hopes to see an effectual door open for the introduction of the Gospel; and though the dark clouds, which have hovered over them in consequence of their having established the Papal superstition as the religion of the nation, have alternately burst and gathered, yet they are not settled into permanent tranquillity, and probably never will be, until they follow the example of their elder sister, (the United States) and abolish all state establishments of religion. By this means a door will be opened for pious

emulation. Each sect, not being supported by the civil or military power, must rise, if it rise at all, by its own superior virtue and usefulness. And as each one aims at this, the efforts of benevolence and the quantum of virtue are increased, and of course the quantum of evil decreased. This being the case in our country, it accounts for the superior happiness and prosperity we enjoy.

The recent revolution in France, one of the strong holds of the Papal faith, and where the soil has been saturated by the blood of a million of martyrs, together with the recent capture of Algiers, within the seat of Mohammedanism, are events fraught with favorable omens. The French constitution being so amended as to open a door for all religions, and that government now extending itself over an extensive empire in Africa, the way appears to be opened for the Protestants of both Europe and America to send their missionaries into those regions, which were the fields of early missionary operation, but for ages have been mantled in the sable curtains of moral and mental darkness.

It is also probable that that Providence which controls nations as well as individuals, and which has an eye in all its movements to the ushering in of the latter day glory,' will not permit the affairs of Greece to be finally settled, until a door is opened for the unmolested spread of the Gospel, in its purity, on those ancient fields of science and Apostolic labour. Nor do we expect that the throne of the despotic sultan will cease trembling, until the power which drove the cross from the soil trodden by the Redeemer shall be removed out of the way, and the door be again opened, for a Philip, a Paul, or a Peter, to traverse those consecrated plains, preaching the Gospel of reconciliation.'

But when all this is done, the work is but begun. The immense regions of Asia, Africa, part of Europe, and the isles of the sea, are yet to be occupied. We have sometimes wondered [in the frowardness of our thoughts] at the apparent tardiness of Providence, in not opening the way for an immediate spread of the Gospel. But a moment's reflection will convince us, that we are behind, and not our Maker. Look at the 'fields already white to the harvest,' in the destitute settlements of our own highly favored country: look at the wide spreading fields of missionary labour among the aborigines of America: look at the inviting prospects of access to the interior of Africa, through Liberia; and at the half occupied fields of India and the isles of the ocean; and when these are surveyed, as ready to be occupied, who will be ready to enter South America, France, Algiers, Greece, and Turkey, [in Europe and Asia,] as the door may be opened for their reception? It is a fact, over which the Redeemer grieved, angels might mourn, and saints do weep, that the hardness and slowness to believe of the human heart is such, even after receiving enlightening grace, as to prevent many mighty works' being done in the Messiah's cause.

But when the missionary is once fixed in his proper field of labour, much depends upon his mode of operation, if he is successful in his undertaking. He should manifest a disinterestedness of motive, by conducting himself in such a manner as to convince the people that it is them and not theirs that he seeks. We have known missions to prove abortive, in consequence of a manifest desire, on the part of the missionaries, to possess the wealth of the land. Mankind, and especially those in a Heathen state, have received so many injuries from the faithless of their own species, that they have become suspicious of strangers. It is said, that when Count Zinzendorf, the founder of the Moravian missions, was first at Wyoming, the Indians could not comprehend the idea of his leaving his native country, traversing the ocean, and settling himself in the woods, merely to do good to the souls and bodies of others; and therefore concluded his motives must be sinister, and resolved on taking his life as a foe, but were prevented by a special interposition of Providence.

He should also consult the circumstances of the place, the people, their peculiarities and prejudices, whether of education or national. Not to become Heathen or wicked, but that he may become all things to all men, if by any means he may save some.' And he must give a practical illustration of the truth and excellencies of the Gospel he preaches, in his own life and conversation. The eye of the Heathen is known to be very critical on this point. Several attempts to introduce the Gospel among the aborigines of our country have been unsuccessful on this account. They objected, that if the religion of the whites was better than theirs, why were not the white people better than they were; and not teach the Indian to lie, cheat, steal, and drink fire water, &c.

If, after sufficient trial, the mission prove unsuccessful, another place should be tried. But if successful, one of the first steps is, especially in a foreign country, to employ the natives as assistant teachers or preachers, as soon as any can be obtained, who are suitably qualified. The reason for this is in the well known fact, that any person, of any country, is apt to place more confidence in one of his own nation or neighbourhood, than in a stranger or foreigner, at least till he has had full proof of his integrity. Of this abundant illustrations might be given.

If the mission should be in a civilized country, where the children and youth are taught in common the use of letters and the arts of civilized life, the labour of the missionary will be confined entirely to spiritual instructions, not only from the pulpit, but also in Sabbath schools, Bible classes, and by visiting from house to house, and conversing with the people. But if the mission is located in a Heathen or uncultivated country, he must teach the use of letters, and the arts of civilized life, such as farming, mechanics, and house keeping; to accomplish which, a mission, to be properly supplied with the means of instruction in such a country,

must be furnished with sufficient helpers, both male and female, together with the necessary books, papers, implements of husbandry, and mechanics' tools. And the use of letters and of tools should go together; else, if the youth are taught to read, and not to work, they are only fitted to feel the more sensibly the miseries of a savage state. But by learning how to live as well as to read, the improvement of both body and mind being in unison, they are rendered more capable of domestic happiness. Besides this, the means used to instruct the youth, who are usually taken into the mission family and school, contribute also to the support of the mission; and this system of reciprocal operations can in a short time, by proper management, be so carried into effect, that the mission school and family may support themselves in provision for food, and then in clothing also; and after a while the people thus instructed may take the support of the mission upon themselves, and the funds of the parent institution may be turned into another channel; and so on, from one to another, till the world shall be filled with the knowledge of God, as the waters cover the deep.'

Among the most important means of instruction is that of books. If the population of the country and the situation of the people are such that their language is like to be continued in use, then the missionary should not only learn the language himself, but should furnish the Scriptures and all other necessary books in that language. But if, as among our Indians, the design is not only to instruct the youth in their own language, but also to induct them into ours, then it would be proper to have books in both languages. If the English and Indian words are in opposite columns, and in the same characters, and the reading in both languages on opposite pages, the learner will make the greater proficiency; because, when he reads the English, he will immediately know the meaning, by having the Indian of it at hand. In addition to this, a very considerable benefit may be derived from having books in both languages, as a means of instructing the parents or other aged persons. For the children, as soon as they could read, and before they could correctly translate a sentence, could read to their parents and friends, which would not only be a source of pleasure and profit to them, but it is encouraging them to continue their children in school, and also to use some exertions to support them there, and relieve the missionary society of some part of its burden. This is the more important, as the aged Indians are not likely to become familiar with our language, nor be able even to read their own. The aged Cherokee sits with peculiar delight to hear his son or his daughter read the news of the day from the columns of their weekly paper.

One thing should be kept in mind, both by the missionary, and the society or church who may send him; it is this; the less the expense, the more good will be done by the same means, provided that all necessary expenses are met. The missionary, as one who

preaches the Gospel, should live of the Gospel: but this is different from becoming wealthy, or 'faring sumptuously every day.' The man who is qualified to bear the word of life to a world in ruins, is moved by other and better motives than those of filthy lucre. And the society which intends to manage prudently the treasury of the Lord, will not be unmindful of this particular.

In conclusion, it may be proper to observe, that as the true missionary of the cross 'goes forth weeping, bearing precious seed, he shall doubtless return again rejoicing, bringing his sheaves with him.' It is truly a trial to the flesh, to leave all the endearing associations of a pleasant home, to traverse the hills and plains of our own country, in quest of the lost sheep of the house of Israel. But it is far more so, to leave one's native country,-parents,-friends, and all the advantages of civil and religious society, and, with his life in his hand, to settle among savage tribes, in a distant land, from a sense of duty, and the hope of doing them good. But trying as the missionary's lot may be, he has his hopes, and like Moses, 'chooses rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he hath respect unto the recompense of the reward.'

The good that may result from a well conducted mission, can never be calculated in time: and though the missionary may see but little immediate good result from his toils, yet he may be laying the foundation of a stupendous moral fabric, over which he may be a guardian angel, (as well as one of the Prophets,) until the fruit of his labours are gathered home to the paradise of God.

WATSON'S LIFE OF WESLEY.

The Life of the Rev. John Wesley, A. M., sometime Fellow of Lincoln College, Oxford, and Founder of the Methodist Societies. By Richard Watson. First American official edition, with Translations and Notes. By John Emory. .

[THE following review of this excellent work is taken from the Wesleyan Methodist Magazine; a few passages only being omitted, and a few others inserted, and enclosed in brackets. The translations and notes by the American Editor, in this official American edition, will be found, we trust, to add somewhat still farther to its value.]

Methodism, after surviving the revolutions of nearly a century, will, we doubt not, be permitted to encounter the events of another, with as great hopes of perpetuity, under the Divine blessing, as