merits of the work in general, and with the manner of its execution I have nothing to do. These are questions which I leave to be determined by the college from which the Author has received his title.

The work, as might have been expected, is decidedly calvinistic; and shews the Doctor to be familiar with the writers of the Geneva School, as he has crowded what are thought their most potent arguments into his Little Book.But though the calvinistic aspect of the work be a sufficient reason why the friends of a more rational and consistent scheme should not spend their money in purchasing, nor their time in reading the Vade Mecum of Dr. Cummings, yet, sir, this is not the ground of my present address to you, and to the public through the medium of your excellent Magazine.

In his article on "Total Depravity" Dr. Cummings introduces a quotation from a Divine, as I suppose, of the name of GRIFFIN: in his introduction to this quotation he passes a very exalted, and, for any thing I know to the contrary, a very just encomium upon the character and eloquence of his Author. But, sir, while I allow the Doctor to have done no more than justice to the character and eloquence of GRIFFIN, I must be admitted at the same time to say that either he has overrated his ministerial usefulness, or he has underrated that of the preachers of the Armenjan School. Page 59, speaking of Griffin, Dr. C. says, "A man who has probably been instrumental in converting more souls to the Lord Jesus than any preacher in our country, and than all the Armenians who have breathed since the time of Wesley, or shall exist, until his destructive dogmas are obscured for ever by the light of the Millennium."

If Griffin be now living; if the Vade Mecum should fall into his hands; and if he be possessed of all the piety which the Doctor's eulogy ascribes to him, he will not thank the Doctor for the comparison which he has drawn between the success of his labours and the labours of the whole body of Armenians who have breathed since the time of Wesley and who may yet live.

In page 224, our author tells us who are intended by the appellation Armenians, they are such as differ widely and materially from the abettors of calvinistic truth respecting the five points. The Doctor has stated and defined what he calls the five points as believed by the Arminians, but, in the opinion of some firm friends to Arminianism, not with the accuracy which candour and truth would have done. However this may be, it is certain, that in the Doctor's account of Arminians, we justly include, not only the Methodists, but also the Protestant Episcopal Church, the General Baptists, and the whole body of Quakers, both in Europe and AmeriAnd what strikes me with amazement is, that Griffin should have "Been in. strumental of converting more souls to the Lord Jesus" than all the clergy and public speakers of those large and respectable denominations, and yet should be so little known as a Reformer.

ca.

But, perhaps, under the appellation of Arminians Dr. C. intended only that por tion of the Arminians who are known under the name of Methodists: this conjecture receives confirmation from the consideration that he has taken the liberty to mention the name of the venerable father and founder of Methodism. The name of John Wesley, sir, must ever be associated with all that is learned, and wise, and pious, and rational, and indefatigable, and useful. From his legitimate biographers, Coke and Moore, down to the scurrilous and sarcastic Southey, we find no attempt to deny the extensive, (pardon the expression, sir,) the unprecedented usefulness of Wesley! No; to depreciate and undervalue the labours of that great and apostolic man has been left to Dr. C. "Minister of the third Presbyterian Church, Albany."

But to return, we will understand the Doctor to say, that Griffin has "probably been instrumental of converting more souls to the Lord Jesus," than all the preachers in the Wesleyan Methodist Connexion, "who have breathed since the time of Wesley."

I freely acknowledge that there are difficulties attending an accurate estimation of Methodistic ministerial usefulness. However, if the different sects, not excepting the Presbyterians, who have reaped the fruits of the labours of Methodist ministers, would render a faithful account the difficulties would be greatly diminished: this however is not to be expected, particularly from men of Dr. Cummings' stamp.

If my information be correct, the number of souls, in the Methodist Societies throughout the world, is about half a million. And it is presumed that these are, in general, the subjects of converting grace; at least, the writer of this presumes

they would be deemed such by Dr. C. if they belonged to "The third Presbyterian Church, Albany." By reference to the General Rules, it appears the Methodist Societies were first instituted in the year 1739, which subtracted from the present year 1821 marks their existence eighty-two years. During this period more than two generations have been swept from the theatre of time. Making ample allowance for the gradual progression of Methodism; we may easily perceive that the Methodist Societies must have lost by death alone, at least two hundred thousand members. This number, added to the half million in regular standing, marks the fruit of Methodistic ministerial labour seven hundred thousand souls. This seems a large number of conversions to have been effected by the labours of one man, and yet Dr. Cummings tells us that Griffin "Has probably been the instrument of converting more souls to the Lord Jesus than all the Arminians (Wesleyan Methodist Preachers) who have breathed since the time of Wesley !"

But, sir, this is not all: Dr. C. has penned a prediction measuring the extent of the future usefulness of Methodist preachers; for he adds, Griffin "Has probably been instrumental of converting more souls to the Lord Jesus than all the Arminians" (the Wesleyan Methodist Preachers) who "shall exist until his (Wesley's) destructive dogmas are obscured for ever by the light of the Millennium." Whether Dr. C. be in possession of documents, calculated to give him accurate views of the future probable usefulness of the Methodist Ministry, I know not: but conclude, that a knowledge of the single fact, that the Methodists have added to their number, in America alone, upwards of forty thousand in the two years last past, is sufficient to influence the sober and reflecting to express themselves with more caution than Dr. Cummings has done!

On an average the Methodist Societies have doubled every eleven years: hence, if allowed to calculate by this precedent, in the year 1942, that is, in the space of one hundred and twenty-one years their number will be, (calculating the present number to be half a million) one thousand and twenty-four million, full the number of souls that now inhabit our world! As Dr. C. appears to allow that Wesleyan Arminian sentiments may continue until obscured by the light of the Millennium. As the present rapid increase of Methodism seems to indicate that the light of Dr. C.'s Millennium is not nearer than the year 1942-and, as in the space of one hundred and twenty-one years all the inhabitants of our mundane sphere may be Methodists, so, it appears, Griffin "Has probably been instrumental of converting to the Lord Jesus more souls, than" have really existed in our world, for more than two centuries. This, sir, is, I think, à fair conclusion from Dr. Cummings' assertion!

A friend, on reading the statement of Dr. C. on which these remarks are founded, suggested the thought that, probably, the Doctor did not believe that a Methodist can be the subject of converting grace. If this suggestion should be true I shall think still less, and all acquainted with Methodism will think still less, of the Doctor's candour and catholicism. But as he has not expressed himself in so many words it would be ungenerous to represent his statement in this point of view. I think it not improbable that the Doctor's jealousy of the rising interest of Methodism, and his intercourse with persons of his own temper have given birth to his unhappy and uncharitable attack on a respectable and unoffending body of professing Christians: and, that a little more reflection, with a better knowledge of the Methodists, may enable him to treat them with less manifest disrespect in future.

How true is the saying, "To err is human:" even a Doctor in Divinity, under the influence of bigotry, or party spirit, may utter, or pen a mistake. Had Dr. C. submitted his work to the inspection of a candid and moderate friend, before it was committed to the press; the probability is that friend would have prevailed on him to expunge the statement which has caused these remarks, and some other statements of a similar kind.

Judging these remarks due to the cause of Methodism, I send them for insertion in your Magazine: If your views be in unison with mine, their early appearance will greatly oblige Rev. and Dear Sir,

Albany, Nov. 24, 1821.

Yours,

A METHODIST.

Religious and Missionary Intelligence.

PROGRESS OF RELIGION AMONG THE WYANDOTT INDIANS AT UPPER SANDUSKY.

To the Editors of the Methodist Magazine.

DEAR BRETHREN,

New-York, Nov. 29, 1821.

HOPING that the following extract of a Letter from Rev. James B. Finley, Missionary to the Wyandott and other Indians, may be a source of satisfaction and encouragement to the friends of Christian Missions, I have thought proper to submit it to you for publication in the Magazine. J. SOULE.

"DEAR BROTHER,

Upper Sandusky, November 4, 1821.

Before these lines reach you, it is probable you will have information of my appointment as Missionary to the Indians the present year. I left my dwelling on the 8th of October with two waggons loaded with our household goods, farming utensils, and other needful apparatus, to commence a Missionary School among the Wyandott Indians, with a design to embrace any of the neighbouring nations to which we may obtain access. After driving hard for eight days, I arrived at this place on the 16th, and immediately commenced building me a small house for present accommodation, as a shelter from the storm and cold. By constant labour I have already made this habitation pretty comfortable: and although I am in the midst of Savage men, and very much fatigued by hard work, yet the Lord is with me, and I have enjoyed some precious moments both in public and private. I feel much drawn out in prayer to God for the universal conversion of this people. I have tried to preach to them three sabbaths, and our meetings have been gracious seasons. Scuteash, a chief of the Big-Turtle tribe, is our class-leader, and last sabbath while he was speaking to the class, the Lord poured out his blessed Spirit, and we had a season of sweet refreshing from his presence. of the old sisters, who has been much afflicted, said to me, 'Dear brother, I thank the Lord that you have come to us once more ;* and I thank the Great Spirit that He sent you, that I might hear once more the blessed word. It has given me much strength. And now my soul is full of love to Jesus and his people---my sickness is all nothing, and I am now ready to die: all that hinders me is children---I my am afraid they will be lost for ever.' She then began to exhort them to seek the Lord now; for now, said she, is the best time.

*See Methodist Magazine for Jan. 1820, p. 34, and also for Nov. p. 431.

One

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Through bad management some difficulties have arisen; but I have no doubt but I shall be able to have all difficulties adjusted and amicably settled. The prospect of being extensively useful to these children of the forest is truly pleasing. They are prepared to receive the instructions of religion, and almost universally willing that I should have their children to instruct. I have no doubt but if I had the means to commence with, I could within two months have fifty scholars. I have commenced a small school with fourteen of these native children. They learn fast, and can speak the letters plain, and will soon be able to speak English.

The Senecas wish to put under our care and tuition fifteen or twenty of their children, and some of the Wyandotts who are poor and living in Canada, wish to send theirs also. Four of the chiefs have given me liberty to enclose as much ground for a farm as I please, and I can have the use of their Saw-mill to cut plank, or any privilege I want for the benefit of the institution. In a word, my dear brother, I believe the Lord has opened a great and effectual door to the Methodist Episcopal Church to do this people good, and to extend its Missionary labour, and the knowledge and praise of the Saviour's name.

To put this establishment into complete operation, it will require for the first year between two and three thousand dollars. But probably after the first year one third of this sum will support the institution. It is my most ardent desire and prayer to God that He would open the hearts of our brethren and friends to lend Him this small sum. If I had only the money which even the Methodists in your city, not to say in America, consume in smoking segars, chewing tobacco, and in other unnecessary expenditures, how many of these poor little naked savages could I feed and clothe and learn to read the word of God! O send over and help us! For the sake of Christ and the souls of this people get help from those who have to spare!--Dear brother, I shall depend much on your exertions. Your last letter to me was one of the instruments that placed me in this forest. I am now in need of funds; but am still pressing on. I want to grasp all these children; and learn the girls to knit, sew, spin, weave and the art of housewifery; and the boys agriculture; and all of them to read the Holy Scriptures, and serve the true God. This I know is a hard task; but by the grace of God, and the help of His friends I shall succeed. I know I have the confidence of these Indians.-God has opened my way, and I now see nothing to hinder my success but failure of means and labour. I am determined by the help of God not to stop at this nation, but to visit the Delawares, Senecas, the Tawways and Chippaways. The two last live at Checanga, three hundred miles from this place. My interpreter can talk all the tongues, and the Lord has converted his soul, and he is willing and wants to go. I feel the heavenly flame run through my soul-I have confidence in God that He will be with

me in this important undertaking. Our Conference is much in the spirit of the work. Clothes and food can be amply supplied in this country; but money is scarce, and the people are much in debt. I have confidence that you will do all for us that lies in your power-your extensive acquaintance with the preachers may afford you the means of aiding us which others do not possess. I pledge myself that whatever may be collected for this purpose shall be faithfully appropriated to the best advantage. My intention is to enclose a large pasture, and plant fifteen or twenty acres of corn and sow as much wheat if I can. This will enable me to support the institution the next year without purchasing provisions at a very dear rate, or conveying them through very bad roads from eighty to one hundred miles.

Dear Brother, pray for me and my family which now consists of myself and wife, two young men, and two young women; but must be increased by two additional teachers as soon as our school-house is finished. Farewell-write to me and give all the instruction and encouragement you can.

I am sincerely thine in the Lord,

J. B. FINLEY."

We may consider the opening of this mission, among the aborigines of our own country, as an auspicious prelude to the conversion of thousands and tens of thousands of these children of nature. After so long a time the Christians of this happy land are waking up to the spiritual and eternal interests of their fellow men, who, although inhabiting the same country, have never heard of salvation by the Son of God. Is it not remarkable that vast sums have been expended in this country for the establishment of missions in India, while the numerous tribes of savages in our own neighbourhood have been almost entirely neglected? As all souls are of equal value in the sight of God, being all purchased by the blood of Christ, it should seem that, on this general principle, the heathen on our own continent have an equal claim on the exertions of Christians. But there are various considerations which give the Indians of this country a claim on American Christians paramount to all others. Missions and schools may be established among the American tribes of Indians, with a trifling expense when compared with those establishments in India or Africa.

The friendly relation existing between many of these tribes and the United States is a circumstance peculiarly favourable to the introduction and establishment of religion and civilization. But at the same time that I consider these relations favourable to missionary enterprize, I am fully persuaded that the conversion of these Indians, under God, depends almost entirely upon the 'exertion of individuals. State policy has seldom embraced the conversion and salvation of the souls of men. In every age of the world the prevalence of true religion has depended more upon the