island. From this boundary to the westward the land continually decreases in breadth, and assumes a figure nearly resembling a horn. The north side is skirted by the Bristol Channel, and the south by the English Channel, meeting near the point called the Land's-End, at the extremity of the promontory on the west. The widest part, from Moorwinstow, on the north, to Rame-Head, on the south, is about forty-three miles in breadth; but this extent rapidly contracts, and twenty miles may be regarded as the average width of the county, till we approach Mount's Bay; between which place and St. Ives it is not more than five miles and a half.

The length

of the north-east side, from Moorwinstow to the Land's-End, is about ninety miles. The circumference is estimated at two hundred miles.

The advantages which this county derives from its maritime situation, in a commercial light, are incalculable. Four parts in five of the outline of Cornwall VOL. XIII.-Second Series.

is exposed to the sea. The curvature of the sea-coasts occasions a large number of bays, harbours, and fishingcreeks. The native products, sands, seaweed, and fish, as well as foreign merchandise, are thus brought home to the doors of the inhabitants in a multitude of places; and minerals and fish are, for the same reason, exported with convenience.

These advantages, however, are not entirely without their opposites. The coast of Cornwall is not only greatly extended in proportion to the land, but it has many promontories jutting out on each side, which necessarily make deep bays, and, unhappily, augment the risk to navigation in stormy weather. Another feature is, that the land shoots out sharply, like a wedge, into the Atlantic. Ships often, in consequence, mistake one channel for another, or are drawn aside from their true course by the inequality of the tides; and the tides, irregular from the

B

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prominence of the headlands, are rendered more so, at the extremity of Cornwall, by the Scilly Islands, which narrow the channel, whether the tide sets to the north or the south; thus increasing the velocity of the current. During the flood, the tide, at the Land's-End, sets in inward from the south near nine hours, but the ebb continues only between three and four hours. This is a dangerous irregularity, if not known, and properly allowed for, in navigating the coast.

But the natural features and beauties of Cornwall have less interest for us than the religious history and characteristics of its inhabitants.

From the time that the Wesleys visited the county, it has been favoured with many gracious outpourings of the Holy Spirit. The earnest proclamation of a present, free, and full salvation from sin, by "repentance toward God, and faith toward our Lord Jesus Christ," has been attended with remarkable results. God has put His seal upon His own truth, and made it instrumental in turning multitudes from sin to holiness, and from "darkness" to "marvellous light."

In the spring of 1856, the St. Austell Circuit was visited with a copious baptism from on high. In some of the churches belonging to the Anglican Establishment, as well as in the several chapels belonging to Wesleyan Methodism and kindred communities, large and attentive congregations were gathered, not only on the Sabbath, but on successive week-evenings; who heard, with deep and devout interest, the message from the lips of God's servants. At the close of a sermon, one Sunday-evening, addressed specially to the young, sixteen persons, distressed in soul on account of their sins, sought and found reconciliation with God. Whilst speaking to a number of Sundayschool teachers at their annual meeting, a young man, who had declined from the paths of piety, fell down on his knees and obtained restoration to the Divine favour. In one service, among those that came forward to a certain pew, in order to seek the forgiveness of their sins, was a powerful blacksmith, who, on his way, unable to bear up

under his soul-harrowing convictions of sin, fell prostrate in the aisle.

Among the first who shared in the benefit of this revival was the son of one of the class-leaders, since removed to his reward. Eventful to him was the evening when, at the invitation of the Minister, he left his pew to bow humbly as a penitent before God. The die was then cast; the Rubicon, between a life of rebellion against God and a life of faith in the Son of God, was then crossed. A fixedness was then given to his religious purposes, and he declared himself henceforward a servant of the Most High. Finding acceptance with God, he cheerfully consecrated himself to the work of spreading the Redeemer's kingdom, and was ultimately thrust forth as a labourer into the world's harvest-field.

In this extensive revival of religion several hundreds obtained the forgiveness of sins, were assured by the witnessing Spirit of their adoption into God's family, and united themselves with some portion of Christ's militant Church.

The immediate results of this gracious visitation appeared in the attendance of worshippers in the various sanctuaries; necessitating, in some cases, an enlargement of the buildings, and, in others, the erection of new chapels. The Sabbath was more sacredly observed, and the Sunday-schools received accessions of scholars. Swearing was rarely heard in the land; and drunkenness well-nigh disappeared. The publichouses lost their traffic to such an extent, that their abandonment was contemplated by many who kept them. Wrestling and similar sports fell into disuse. Seriousness and gladness were the prevailing expressions of the countenances of the people. Industry and sobriety, quietness and an orderly attention to the duties of life, marked their behaviour. Christian believers, too, rose to higher spiritual attainments. At one lovefeast, conducted by the late Rev. J. Mollard, in connexion with the Quarterly Meeting, several clear and encouraging testimonies were borne as to the attainableness of Christian perfection. After the close of a sermon by the present

writer, on "Purity of Heart," a middleaged member of the Society rose in the congregation, and, with uplifted hands, exclaimed, "I can sit still no longer; blessed be God, I have got what the preacher is talking about." The congregation was moved to tears; and several rejoiced in having found this "pearl of great price."

That so few who were benefitted by this revival of religion, declined into the ways of the world, may be attributed, under God, to the vigilance of Ministers and Leaders; to the increased taste for reading which prevails; and also to the instruction in Christian doctrine, practice, and privilege, communicated in the Sundayschools. Here the young are made well acquainted with the principles of experimental and practical religion, as they are set forth in the Wesleyan Catechisms.

Reader, have you mourned before God on account of sin ?

Have you

renounced "the sin which doth so easily beset you ?" Have you confessed Christ before men? Have you trusted in the crucified One for the pardon of sin? Have you received the sense of forgiveness? Are you now conscious that you are in the favour of God? And are you pressing on to the enjoyment of Christian holiness? B. B.

(To be continued.)

A REMARKABLE DELIVERANCE. "MANY years ago," said a gentleman, to the late Rev. Edward Parsons, "I and my wife came from Scotland to London, where, as a mechanic, I had, for a time, full employment. But when work became slack, having made no provision for such an emergency, I was obliged to part with some of my furniture, and take a smaller house. My temporal circumstances grew worse and worse. My health also failed, and I was necessitated to part with more and more of my furniture, until I found myself, wife, and family driven to reside in a wretched cellar in St. Giles's.

"One day, after having parted with every article of furniture I could possibly spare, and being without food, or the means of obtaining any, I resolved that the next morning I would drown

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myself in the New River, and accordingly started very early to carry out my dire resolve.

"It was the Sabbath morning, and, as I passed through Tottenham-courtroad, on my way to the New River, a little before seven o'clock, I found myself moving on with a throng of persons who were entering the Tabernacle. In a sullen mood I entered it with the stream of early worshippers, still resolving to carry out my terrible design to commit suicide. You were in the pulpit. The hymn, the reading of the Scriptures, and the prayer struck me. But when you gave out your text,"When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them,' (Isai. xli. 17,) it seemed so truly for me, that I could not help stopping through the sermon. At its close you asked, 'Have you put the God of Jacob to the test ?' And then, taking it for granted that there were those in the congregation who, in deep poverty, were thirsting for temporal supplies, and others whose needy souls were panting for spiritual supplies, you said, 'Put Him to the test, and He will make you to drink of the streams of spiritual and temporal comfort. Put Him to the test, and He will lead you to the living Fountain of waters, and will wipe away all tears from your eyes.' I at once said to myself, I have not put the God of Jacob to the test;' and, consequently, with half a resolution to do so, I returned to the miserable cellar. There sat my wretched wife, and there my starving children, crying for the food which I could not supply. A short period of passive silence, and then I said to my wife, 'I think we might read a chapter.' Poor woman! the remark opened up the well-spring of her heart. She burst into tears. The thought of her early religious training at once rushed on her mind. She looked for our Bible, but it had been pawned. She, however, found part of an old copy, out of which I read a chapter. 'We have not put the God of Jacob to the test; shall we pray?' said I. This more surprised my poor wife; but at once we knelt down, and

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did then put the God of Jacob to the test. Still, the whole day passed without our being supplied with food.

"The next morning, however, the postman, who very rarely entered that poverty-stricken street, brought me a letter from a former fellow-workman, who had heard of my ill-health and loss of work. The letter contained information concerning a large firm in London, which had an extensive contract, and was requiring a number of hands, and advised that I should apply for employment. It also contained a one-pound note, as a loan, which I immediately spent in obtaining food, and in delivering my best coat from the pawnbroker's. I then applied to the firm, and obtained employment; and, being a good workman, my services were secured for a permanency. At length I was appointed foreman; and, as the business extended, had a small interest given me in the concern, which was in the hands of two brothers. When one of them died, I was made a partner; and as, in course of years, an ample fortune had been realized by the remaining brother, he gave up the business to me."

With grateful acknowledgments to the Lord, the stranger then told Mr. Parsons that he had also been enabled to put the God of Jacob to the test with reference to the wants of his soul. He had sought and found salvation, and "streams of spiritual comfort;" so that he could "set to his seal that God was true." The stranger pressed Mr. Parsons to accept a handsome present as a token of his gratitude and the Lord's faithfulness; but he declined to do so. He, however, received from him a small tea-caddy, which is now in possession of his son, the Rev. James Parsons, of York, who has verified the main facts of this case.

whose earth did you bury it? God's earth. He is the Great Landowner. Who cracked the hard kernel, and brought out the living sprout? God. Who fed it? God. Who watered it? God. Who watched it? God. Whose sunshine warmed it? God's. Who sprinkled it with nightly dews? God. Who pumped up its juices, and taught them to manufacture leaves in one place and cobs in another, and set the corn in the cob, and wove soft silk to wrap around the tender fruit, and strong swaths to protect it from blighting frosts and scorching heats? God. Who saved it from mildew and rust and worm? God. Who, then, is the rightful owner? God. He will indeed pay you your wages; but how small a part is your due!

"And I have harvested and used it as mine," said Farmer Jones. "I never thanked God for it, or took it as from His hand. I never used it for His service. I never thought of His having anything to do with it. I have robbed God of His due." Farmer Jones never thought of himself in the light of a robber before. Had his neighbours called him so, how angry would he have been! He passed as an honest and just man; but now he asked himself, "Am I not a robber?" And, pricked in his conscience, he fell on his knees, confessed his sin, and prayed for forgiveness. The Great Landowner allowed him to keep what He had given him; but every day afterwards the farmer thanked God for his daily bread; and many a bushel was wheeled away to feed God's poor; and evermore, as he looked over the stone wall, he saw God's hand at work in the cornfield, and his heart said humbly, "Thine, not mine, O God!"-New-York Chronicle.

THE LIFE AND TIMES OF
SAMUEL WESLEY.*

AT the close of the summer of the year 1683, a young man set out from

"The Life and Times of the Rev. Samuel Wesley, M.A., Rector of Epworth, and Father of the Revs. John and Charles Wesley, the Founders of the Methodists." By L. Tyerman. London: Simpkin, Marshall, and Co. Sold, also, at 66, Paternoster-row. 1866.

London for Oxford, in order to complete his education at the University. His name, at that time obscure, was hereafter to obtain a wide celebrity. Too poor to defray the expense of riding, to use his own expression, he "footed it;" and it seems probable that his scanty stock of clothes and books were carried in a knapsack on his back.

The sum in his purse amounted to forty-five shillings; and very small indeed were his prospects of obtaining from his friends any pecuniary help during his college-residence. This young man was Samuel Wesley.

For many years he had been left fatherless; and his noble-hearted, but sorrowful, mother was maintaining a sharp struggle with the manifold hardships and privations of poverty. He

was born amidst the commotions and perils of disturbed and anxious times. Beneath the outward lull which came with the Restoration, there were fierce religious and political controversies, which created much disquiet in the minds of the thoughtful. Especially were the godly men of the land watching anxiously the "signs of the times." The moral purity and serene simplicity which had prevailed during the days of Puritan supremacy, had given way before the outburst of licentious excesses which came with the return of Charles II.; and which, during the reign of that sensual and intensely selfish monarch, and long afterwards, overflowed the country.

Conceiving the interests of episcopacy and monarchy to be identical, and looking upon Presbyterian and Independent as equally allied in principles and sympathies with the Republicans, who abolished royalty, and placed at the head of the State the "Lord Protector," Charles set himself to the task of bringing the entire kingdom under episcopal authority, and enforcing on all the sects a compliance with the ceremonies of the Church of England. Notwithstanding the promise of liberty of conscience which was given in the declaration from Breda, it was soon evident that the restored King was only playing a game of dissimulation with the Puritans, as preliminary to avowed hatred and persecution,

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In the very year of the Restoration, 1660, a "bill was passed by Parliament which aimed at the expulsion of all who had been inducted into Church-livings during the Commonwealth, and the immediate restoration of all the clergy who had been expelled."

The current of regal and prelatical policy was further indicated by an order in council, issued a few months afterwards, forbidding "Baptists, Quakers, and other sectaries meeting in large numbers, and at unusual times." This was followed by an Act of Parliament declaring that no one was eligible for office who had not, within one year before, taken the sacrament according to the rites of the Church of England." Soon after came the Act of Uniformity, which, among other demands, required every Minister to declare publicly, in the presence of his congregation, his ". feigned assent and consent to the use of all things contained and prescribed" in the Book of Common Prayer, on some Lord's day before the feast of St. Bartholomew, in 1662. All who refused were to be deprived of their livings and preferments. The great body of the clergy complied; but above two thousand bravely endured deprivation and poverty, rather than yield to the demands of an encroaching despotism.

un

The vexations and sufferings of those who refused to obey the Act of Uniformity only commenced on St. Bartholomew's day. Driven from their churches and their homes, the Nonconformist clergy began elsewhere to exercise their ministry, followed with ardent affection by many of the people of their charge. To suppress these meetings, the "Conventicle Act" was passed, which was followed by the "Five-Mile Act." This made it a penal offence for any Nonconformist Minister to teach in a school, or reside, or visit, within five miles of any city, borough, or corporate town; or of any place in which he had preached or taught since the passing of the Act of Uniformity.

Such was England two hundred years ago; and such were the troublous times in which Samuel Wesley's childhood was spent.

For a sketch of our Nonconformist