missionary life, render it important that the man who engages in it, possesses good health. In this respect Providence has been to me peculiarly propitious. My constitution has never been impaired by sickness; my limbs and my faculties have never been injured by accident; my strength remains firm; my sight, hearing, voice, and lungs are unimpaired; and my whole constitution seems fitted for the fatigues of a mission. True, my health and life may fail; that I leave with him in whose hands they are. this day to pursue my inquiries. Are my habits such as would render it suitable for me to go to the heathen, such as would afford a prospect of success? In early life I was habituated to manual labour. This, indeed, was my almost constant employment till I was seventeen or eighteen years old,--was continued at intervals during my college-life, and has never been entirely discontinued. "I was early fond of study, and devoted to it my leisure hours and days. I have at some times applied myself closely to study, so much so that I can safely say, there is nothing in my habits invincibly opposed to close application. Horne says, the missionary's habits should be rather active than sedentary. This enI love to study, but I love still more to be engaged in active employments. "Talents. From the difficult and responsible work the missionary has to perform, we may infer the necessity of superior talents. It is comforting, however, to one who is conscious that he is not distinguished by native talent, to find that God employs the weak things of the world to confound the things that are mighty.' The representations of Scripture, which teach us that the work is to be accomplished not by might, nor by power, but by the Spirit of the Lord, may encourage those who, but for these representations, would never dare engage in the sacred office. But since the chief of the Apostles was chosen to go to the gentiles, and since the work requires so much prudence and skill, it becomes an inquiry, whether my talents direct to pagan lands, or to Christendom, as the field of my labours. courages me. 6 "It is exceedingly difficult for one to form a correct opinion of his own talents. When honour or reward is to be obtained, we are likely to put ourselves too high on the list; when duty calls, especially some trying, unpleasant duty, we often plead inability. It is no part of genuine humility to underrate our talents, and no part of faithfulness to take a place for which we are not qualified. I am blest with a good memory, and tolerably quick perceptions; though I have not that depth of thought, or originality of genius, which many possess. My talents are rather of the ready kind; and this, I hope, would be favourable for the missionary work. I must depend, however, very much on the advice of others in this particular. I trust it will not be presumption in me to offer myself, if nothing lie in the way but want of talents. "The history of the herdsman of Tekoa, of the Shepherds of Galilee, of some successful illiterate preachers of the Gospel in former ages, of the Moravian missionaries, and of many ministers in our own country, encourages me to think, that, with the talents I have, I may be usefully employed in preaching to the heathen. "I have been in the habit of instructing schools, of teaching individuals, families, and classes, the Holy Scriptures, of conversing and exhorting in religious meetings, and of visiting families. "In 1815, I spent nine months in preaching. At that time I acquired a habit of writing sermons with facility, of sketching plans, and of preaching extempore, which I still retain. I have often had intercourse with men of erroneous principles, and have become, in some degree, familiar with their objections, arguments, and cavils. And I have had occasion to converse much with inquiring sinners. My habits of living have always been plain and simple. I was brought up in a farmer's family, and from childhood have been altogether unacquainted with the luxuries of fashionable life. Without friends to lend me pecuniary aid, I have from necessity acquired habits of industry and economy. But whether these are so firmly fixed, as not to yield to trials, I dare not affirm. "While I have been led by my situation in life to form many active habits, in respect to those of a passive nature I fear I am deficient; I have had but little affliction to bear, but few disappointments to encounter. I have not yet learnt patience. How I should endure the fatigues and the disappointments of a missionary life, after the successful course of my early years, I cannot determine. On this point I have many fears, and can hope for support only from a divine arm. May divine strength be perfect in my weakness. "There is such a thing as a habit of self-government and self-possession. Here again I am deficient, having never exercised over myself that rigid discipline which is requisite in a missionary; nor have I acquired such perfect command of myself, that trifles or unexpected events never disturb me. "Fixed habits of prayer and selfdenial are of indispensable importance. But I tremble to come to this part of the inquiry. I hope, however, my right affections, and attention to religious duties, have become more habitual than they were some years ago. My state of mind has probably been more equable than is common. I mean, that I have probably had less than is common of peculiar raptures and oppressions, sensible conflicts and victories. From year to year my religious feelings have been nearly the same, though circumstances have varied. One thing encourages me ; when my situation and circumstances have changed, I have generally found my feelings, attachments, desires, and sources of enjoyment have experienced a corresponding change. May I not hence hope that in Asia, or Owhyhee, or the western wilderness, I shall find myself contented and happy in doing good to those around me? "Have I the feelings of the missionary? I have felt much on the subject of missions, but my great anxiety has been to know, whether my feelings are such as characterize the true missionary. My solicitude to be a missionary, my desire for the conversion and salvation of the heathen, and my love to missionaries, have been almost uniformly ardent for several years. I have often asked myself the question,-Could any thing make me contented to give up the object?' The inducements of various kinds, that have been presented, have not even produced hesitation. Should circumstances obviously point out another course as duty, I hope I should have a heart to pursue it. But I think the hindrances must be absolutely insurmountable, or the call most plainly an intimation of the divine will; otherwise if I act according to the bent of my feelings, I shall go to the heathen. Labours among them have seemed most desirable; my whole heart has sometimes been engaged for them. At other times my desires have been more languid, and my affections more cold. At times, I have, for a moment, felt such a relish for Christian society, or such a desire to be a minister in this country, as has made me half ready to wish that something might render it obviously my duty to remain at home. This, however, has always been momentary; and the thought of relinquishing the object has not only been unpleasant, but has more than any thing else roused up my feel ings again. Generally, when I have had the most lively views of spiritual things, and the most comforting religious exercises, my love for the heathen, and my desire to go among them, have been the most ardent. This leads me to hope that the Holy Spirit excites this desire, and at the same time it admonishes me to be watchful. For if I am here subject to declensions which shake my resolution, what must I expect, when far removed from Christian society and the means of grace. "I know there are many hardships and trials to be endured, many dangers to be encountered, many temptations to be resisted. I know I must leave my dear friends, my beloved country, the enjoyments of civilized society, and risk my life, my happiness, and my reputation; but still I desire to trust in my Saviour, and go. In his strength hope I shall be enabled to stand firm, to keep under my body, and bring it into subjection, and to continue to the end, faithful in my Master's service. In the strength of my Almighty Saviour, I feel that I can meet all the dangers to which may be exposed, and perform the selfdenying task of the missionary. My connexions in life are such as will not forbid, if they do not encourage, my proposed mission. My mother is not living. I have no friends who are dependent on me for support. My father has consented to my doing what I think to be my duty. All my friends feel tenderly on the subject, but will not oppose me in following where duty calls. I love my friends; but the claims of the heathen have too strong a hold on my heart, to be counteracted by natural attachments. My dear friends, my father, my brothers, my sisters, it is not because I do not love your society, that I leave you. You know I love you; but souls are perishing. I must go and tell them the way to glory. You cannot, you will not object; for you too have hearts to feel for your fellow beings who are living in spiritual darkness. Then farewell-the Lord bless you and keep you, be gracious to you, and cause his face to shine upon you."pp. 66-74. He sailed for Smyrna on the 3d of November, 1819. We shall here furnish an interesting extract, which breathes the spirit, and shows the feelings of a genuine missionary in such circumstances as those to which it directs our attention. It relates to his last visit to his paternal abode, and his farewell sermon at Boston, the conclusion of which is given; "His time was short, but profitably spent, while at home. He wished to meet once more, his acquaintance, and former companions in his native place, and a meeting was accordingly appointed on the last Tuesday of October. He delivered an affectionate and solemn farewell address, and took leave of the people, expecting to see their faces no more. The scene was one of overwhelming interest, and will long be remembered by those present. The following morning he left the paternal roof, the scenes of his youthful days, and a venerable widowed father, bending under the infirmities of years; and, being accompanied by his brother, he proceeded to Boston. "Sabbath evening, October 31, he preached to a numerous and deeply interested congregation in the Old South Church, from Acts xx. 22. And now, behold, I go up bound in the spirit unto Jerusalem, not knowing the things that shall befal me there.' In concluding this sermon, Mr. Fisk observes, 'Whether we shall be buried in a watery tomb; whether disease shall bring us to an early grave; whether the suspicion of government, or the bigotry of false religion shall shut the door against us; or whether a great and effectual door shall be opened before us, and the word of the Lord have free course and be glorified, as it is with you; whether we shall spend a long life in labours, and die, having only sown the seed from which others may reap the harvest, or whether we shall see the truths prevail, and die surrounded by converts from error, who may soothe the bed of death, and weep over our tomb; these are points to be decided, not by human sagacity, but by him, whose Providence calls us, whom we would cheerfully obey, and in whom we would trust the future. The time has arrived, when we are called by the Providence of God, if its language is not altogether misunderstood, to leave the scenes of our childhood, and the country that is blessed beyond any other country under heaven, with civil and religious privileges: not to find other privileges and friends like them in another land; but to meet the uncertainties and difficulties attendant on a Christian mission among Turks and Jews. If any circumstances can affect the mind in health, as it is affected by a near prospect of death, it is, perhaps, thus affected with the prospect of leaving for life all who have ever been known, and all that has ever been N. §. No. 54. seen. near. This prospect brings eternity It excites solicitude respecting that meeting, which shall be an eternal meeting, or a prelude to eternal sepa. ration."-pp. 91, 92. In November following, Mr. F. visited the places where once flonrished the seven churches of Asia. To the mind of a Christian, the scene which those places present, is one of melancholy interest. We shall insert his account of a Lord's Day, which he spent at Sardis, and the observations which he made on the ruins of Ephesus, as they furnish a specimen of his refined taste, pious reflexions, and missionary feelings : "After our morning devotions, we took some tracts and a Testament, and went to a mill near us, where three or four Greeks live. Found one of them grinding grain. Another soon came in. Both were able to read, We read to them the address to the church in Sardis, and then the account of the day of judgment, Matt. xxv. Conversed with them about what we read, and then spoke of the Lord's day, and endeavoured to explain its design, and gave them some Tracts, We had our usual forenoon service in the upper part of the mill; and could not refrain from weeping, while we sung the 74th Psalm, and prayed among the ruins of Sardis. Here were once a few names which had not defiled their garments; and they are now walking with their Redeemer in white. But, alas! the church as a body had only a name to live, while they were in reality dead; and they did not hear the voice of merciful admonition, and did not strengthen the things which were ready to die. Wherefore the candlestick has been removed out of its place. In the afternoon we walked out and enjoyed a season of social worship in the field. This has been a solemn, and we trust a profitable Sabbath to us. Our own situation, and the scenery around us, have conspired to give a pensive melancholy turn to our thoughts. Our eye has affected our hearts, while we beheld around us the ruins of this once splendid. city, with nothing now to be seen but a few mud huts, inhabited by ignorant, stupid, filthy Turks, and the only men who bear the Christian name, at work all day in their mill. Every thing seems, as if God had cursed the place, and left it to the dominion of Satan."--pp. 124 125. 3 C Speaking of the ruins of Ephesus, he says: "The ground was covered with high grass or grain, and a very heavy dew rendered the walking rather unpleasant. On the east side of the hill we found nothing worthy of notice; no appearance of having been occupied for buildings. On the north side was the circus or stadium. Its length, from east to west, is forty rods, or one stadium. The north or lower side was supported by arches which still remain. The area where the races used to be performed, is now a field of wheat. At the west end was the gate. The walls adjoining it are still standing, and of considerable height and strength. North of the stadium, and separated only by a street, is a large square enclosed with fallen walls, and filled with the ruins of various edifices. A street running north and south divides this square in the centre. West of the stadium is an elevation of ground, level on the top, with an immense pedestal in the centre of it. What building stood there, it is not easy to say. Between this and the stadium was a street passing from the great plain north of Ephesus into the midst of the city. "I found on the plains of Ephesus some Greek peasants, men and women, employed in pulling up tares and weeds from the wheat. It reminded me of Matt. xiii. 28. I addressed them in Romaic, but found they understood very little of it, as they usually answered me in Turkish. I ascertained, however, that they all belonged to villages at a distance, and came there to labour. Not one of them could read, but they said, there were priests and a school-master in the village to which they belonged, who could read. I gave them some Tracts, which they promised to give to their priests and school-master. Tournefort says, that when he was at Ephesus there were thirty or forty Greek families there. Chandler found only ten or twelve individuals. Now no human being lives near Ephesus; and in Aiasaluck, which may be considered as Ephesus under another name, though not on precisely the same spot of ground, there are merely a few miserable Turkish huts. The candlestick is removed out of his place. How doth the city sit solitary that was full of people!' "While wandering among the ruins, it was impossible not to think, with deep interest, of the events which have transpired on this spot. Here has been displayed, from time to time, all the skill of the architect, the musician, the tragedian, and the orator. Here some of the most splendid works of man have been seen in all their glory, and here the event has shown their transitory nature. How interesting would it be to stand among these walls, and have before the mind a full view of the history of Ephesus from its first foundation till now! We might observe the idolatrous and impure rites, and the cruel and bloody sports of Pagans, succeeded by the preaching, the prayers, the holy and peaceable lives of the first Christiansthese Christians martyred, but their religion still triumphing--pagan rites and pagan sports abolished, and the simple worship of Christ instituted in their room. We might see the city conquered and reconquered, destroyed and rebuilt, till finally Christianity, arts, learning, and prosperity, all vanish before the pestiferous breath of the only people whose sole occupation has been to destroy.' "The plain of Ephesus is now very unhealthy, owing to the fogs and mist which almost continually rest upon it. The land, however, is rich, and the surrounding country is both fertile and healthy. The adjacent hills would furnish many delightful situations for villages, if the difficulties were removed which are thrown in the way by a despotic government, oppressive agas, and wandering banditti."--pp. 130--132. During this tour, Mr. F. visited the sites of all the seven churches, except that of Laodicea. The object for which he, and his colleague, Mr. Parsons, had been sent out, was to establish a mission in Palestine. But circumstances prevented him from reaching that country till April, 1823. We leave him to describe his own impressions, on reaching the once glorious capital of that now degraded land : "With feelings not easily described, about 4 o'clock we entered JERUSALEM. The scenes and events of 4000 years rushed upon our minds; events, in which heaven, and earth, and hell, have felt the deepest interest. This was the place selected by the Almighty for his dwelling, and here his glory was rendered visible. This was the perfection of beauty,' and the glory of all lands.' Here David sat and tuned his harp, and sang the praises of Jehovah. Hither the tribes came up to worship. Here enraptured prophets saw bright visions of the world above, and received messages from on high for guilty man. Here our Lord and Saviour came in the form of a servant, and groaned, and wept, and poured out his soul unto death, to redeem us from sin, and save us from hell. Here too, the wrath of an incensed God has been poured out upon his chosen people,and has laid waste his heritage. "JERUSALEM appears, in a general view, to be situated on the side of a mountain, descending toward the east, where it is divided from mount Olivet by the valley of Cedron. The summit of the mountain is considerably higher than the city, so that in coming from Jaffa, you arrive near Jerusalem before you see it. "On a nearer view of the city, you perceive that it is built on several hills, viz. Zion at the south-west part, Calvary at the north-west, Moriah at the southeast, and Bezetha at the north-east. According to the ancient descriptions of the city, it included another hill called Acra. This hill it is not now easy to distinguish; at least, we see nothing which corresponds entirely to the description of it given by Josephus. There is a hill between Zion and Moriah, which corresponds well to the east part of Acra. Josephus says, the valley of the cheesemongers, which divided Acra from Zion, went out to Siloam. This applies precisely to the hill in question; but Josephus adds, that Acra was in the form of a crescent. This does not apply to the hill of which we speak. Possibly this hill may have been anciently connected with what is now the west part of Zion, and separated by a small valley from the city of David. Before Titus besieged Jerusalem, it had been captured five times, and once demolished entirely by the Babylonians. Titus spared the west wall and three towers, but for all the rest of the wall, it was so thoroughly laid even with the ground, by those that dug it up to the foundation, that there was left nothing to make those that came thither believe that it had ever been ininhabited.' And since the time of Titus, Jerusalem has been often plundered, and at least partially destroyed. In the space of so many ages, it is to be expected, that some valleys should be filled up, and some hills levelled. It is also extremely difficult to trace little ascents and descents in an area covered with build ings of various heights. Whether the west part of what seems now to be Zion, was formerly a part of Acra or not, it is difficult to decide. The Jews at present call the whole hill Zion. We shall therefore speak of it as such, and give the name Acra to the hill which lies between Zion and Moriah. "The south wall passes over mount Zion, near its summit, so that a great part of the hill is without the city. South of the hill is the deep valley of the son of Hinnom; the same valley, turning north, bounds Zion likewise on the west. The valleys, which separate it in the city from Calvary on the north, and Acra on the north-east, are not deep. Moriah has on the east the deep valley of Cedron. On the south of it, without the city, is a little elevation which is marked on D'Anville's map as Ophel; thence the descent is steep, till you come to the fountain of Siloah. The valleys north and west of Moriah at present are not very deep. Calvary was perhaps only a small elevation on a greater hill, which is now the north-west part of the city; but the name is now given to the whole hill. Bezetha is separated from Calvary by a wide valley; and east of Calvary is the dividing valley between Moriah and Bezetha, in which is the pool of Bethesda. "We have viewed Jerusalem from different stations, have walked around it and within it, and have stood on the mount of Olives, with Josephus' description of it in our hands, trying to discover the hills and valleys as laid down by him, near 1,800 years ago; and after all our research, we compare Jerusalem to a beautiful person, whom we have not seen for many years, and who has passed through a great variety of changes and misfortunes, which have caused the rose on her cheeks to fade, her flesh to consume away, and her skin to become dry and withered, and have covered her face with the wrinkles of age; but who still retains some general features, by which we recognize her as the person who used to be the delight of the circle in which she moved. Such is the present appearance of this Holy City, which was once 'the perfection of beauty, the joy of the whole earth.' "Jerusalem, as to general form, may be called a square, or rather a rhomboid, for the north-east and south-west angles are acute, and the north-west and southeast are obtuse. The east wall is nearly straight the whole length. On the north and south sides, the wall makes a bend outwardly, and on the west side it makes an inward bend, so that it would not be very inaccurate to call the city a heptagon. There are, likewise, many little irregularities in the wall. "We measured the city by paces, and the following is the result:-West side, 768 paces; south side, 1,149; east side, 943; north side, 1,419; total, 4,279 paces. "Allowing five paces to a rood, this gives 856 roods, or about two miles and two thirds, for the circumference of the |