of this, and purposely stave off conviction by refusing to adopt this mode of inquiry: as we recollect to have been once plainly told by an unhappy individual now in this city-"I know," he said," that if I pray, I shall become a believer." Yet, with the lamentable ingenuity of self-deception, he added in his defence," that to pray, would be to forestall his natural reason!"—as if it were forestalling reason, to have recourse to the Source of reason for assistance to its insufficiency; or as if that could be wrong in argument and reason which, whenever the moral powers were brought into healthy action, was certain to satisfy the most enlarged and most enlightened and most vigorous understandings or as if it were not an a priori argument of immense weight against unbelief and a rejection of Christianity, that to maintain them it is indispensible to eschew all intercourse with the Father of our spirits, and carefully to avoid coming within the influence of right moral affection towards the Author of our being and our well-being! Yet in questions of morals and religion, what are all systems of reasoning worth, save as they aim, through the understanding, to regulate the consciences, the affections and the behaviour? and what are we to think of a philosophy and a logic that exclude the end in the exercise of the means?

We would fain go at length into the subject, but must come within the limits to which a periodical necessarily confines us. We cannot conclude, however, without adverting to J. M.'s censure of the publications of the Religious Tract and Book Society. His chief objection has been already disposed of; namely, that they assume the responsibility of those to whom they are addressed; and, just copies of the model that he himself proposes to Missionaries, do emphatically indeed, yet we trust neither austerely nor abruptly nor railingly, as he implies, set forth the doom pronounced by the Holy Scriptures on the rejectors of Christianity, asserting that "there is none other name under heaven whereby we must be saved (if saved at all after hearing the gospel) save the name of Jesus Christ." But J. M. also finds fault

1st. With the form of our Religious Tracts, that they are not in verse, and that, as apparently he means, Sanskrit verse. He adduces for imitation the Chrishta Sangíta of Principal Mill. With that work we have been long familiar-we read it as it proceeded from the press-we had even the honor to be present and to be consulted occasionally while it was under composition, and we ventured too, in a few instances, to offer our humble suggestions. We are far, very far from entertaining any wish to depreciate a work of so much labour and talent, and we have the highest respect for the learning and abilities of the distinguished

anthor. Yet we will not the less scruple to give our candid opinion that its sphere of usefulness lies in quarters quite peculiar to it. It is, professedly, for the learned alone, to whom also its language must necessarily confine it. Whereas the Tract Society aims to provide instruction for all classes of the population. Moreover the Chrishta Sangíta, as far as we have read it*, does not attempt persuasion or moral argument. It is purely a didactic and historical poem, or an epitome in verse of the birth, lineage, actions and death of Jesus Christ, including diffuse episodes which take in accounts of the creation, the patriarchal genealogies, Abrahamic call, Judaic history, some prophecies of Messiah, &c. All this has its use certainly, and we should rejoice to see the Chrishta Sangíta most extensively useful, and many similar poems appearing: but evidently the composition of Religious Tracts is of quite a different nature, and has a much wider range of application. Some of them are filled with moral suasions, exhibitions of gospel truth, arguments against idolatry, &c. Others of them are succinct expositions of the Evidences of Christanity, accompanied by applications to the conscience. Some aim at shewing the inefficacy of all humanly devised modes of atoning for sin, the true nature and object of religious worship, the certainty of a future judgment, and eternity of future retributions, &c. That these have been eminently useful, is matter of record; and the Missionaries have borne and do yet bear unanimous testimony to their indispensableness in the great work of evangelization.

Some of them too, effectually to meet one of J. M.'s special objections, are in Bengali, Hindui and Hindustani verse, of which he seems not to be aware. Besides which smaller tracts, a Bengali Poem has actually existed for many years (issued from, we believe, the Serampore Press) which is in fact the Gospel History and System in verse; it was composed by an excellent and intelligent Native Christian now deceased.

2. But J. M. further objects that our tracts are but "light sibylline leaves. άγωνισματα ἐς το παραχρημα, while productions of greater bulk and solidity, standard treatises on the Evidences of Christianity, comments on the Scriptures, and such like xpara is at have been too little thought of."

This is not quite correct; they have been thought of and in part too actually produced. There exist, for instance, a Commentary on the Romans. one on the Gospel of St. Mark, and a good sized volume on the Evidences, in Bengali; besides which we have, in the same language, translations of the Pilgrim's Progress and of Baxter's Call to the unconverted, already long in use; of

*The two first Cantos only: we have not been favoured with the last portions that have been published, which we very much regret.-ED.

Doddridge's Rise and Progress, and of Keith on Prophecy, now in progress; and of the History of Daniel just published; together with a treatise on the Lord's Supper, a volume of original Sermons supplied by various Missionary authors, another of Anecdotes, a Collection of Prayers, two or three volumes of Christian Hymns and Religious Pieces, &c. In Hindústani, there are Leslie's Truth of Christianity, the Pilgrim's Progress &c.: and further large accessions to the Native Christian library are in contemplation or in actual progress.

With the means hitherto possessed, more could scarcely have been done in this department; nor indeed was there a Native Christian reading community to whose use more could well have been applied. Considering the small number of Missionaries, the varied and oppressive demands upon their attention, time and labour, and many other circumstances unnecessary to be detailed but readily conceived, to say nothing of that grand want, the want of funds for the printing of large and expensive works, it is truly matter of some surprize and much thankfulness that so much even has been effected. Let but a Christian public, and especially such well-wishers to the cause as J. M. and his friends, supply the sinews of the holy war, and we confidently assert that the Calcutta Christian Tract and Book Society will not fail to meet his largest wishes; nor, we are well assured, will zealous and willing labourers be backward to the call, but will readily hasten to lead the van in the battle of truth and holiness and human happiness.

We conclude with again directing attention to J. M.'s own very appropriate quotation from Townsend

"It is easy, however, to sit at home and form plans for the conduct of the noble-minded servants of God who have hazarded their lives unto death, and met the spiritual wickedness in high places. Hannibal smiled with contempt when the theoretical tactician lectured on the art of war. We, who remain in our homes in Europe"-(where he wrote,but equally applicable to those who occupy themselves in quite other than Missionary matters on the spot in India)-may be called the Prætorian bands of Christianity: The Missionary, like the legionary soldier, goes forth to the defence of the frontier, to combat with the barbarian enemy. Peace be with the ministers of God, and may the days of the kingdom of righteousness come! But the Scripture is the common charter; and it prescribes system, discipline and regulation to the best, as well as conquest over the worst feelings." Our lay fellow-christians will, we trust, learn a lesson of candour from the former, as our Missionary brethren may one of self-examination and caution from the jatter, portion of this excellent quotation.

CINSUREN SIS.

VIII.-Chapter of Varieties and Correspondence.

1.-TEMPERANCE SOCIETIES IN INDIA.

The cause of Temperance in India appears not only not to progress-it actually languishes and with some few exceptions has failed. To us this is but matter of regret. The causes are

evident enough, at least those to which we attribute the present state of the Temperance Cause in India. We shall briefly advert here to them in the hope that it is not too late to remedy the evil. The efforts to establish Societies have been irregular and feeble, they have not laid hold of or influenced the body politic.-The advocates of the cause have been mere advocates, they have in many instances not practised the plans they promulgated for the regulation of others. The heads of the Society who have advocated the measure have simply sanctioned it by their presence or recommended it seriously, yet theoretically to the lower orders, who shrewdly and reasonably enough say-Physician, heal thyself. This very circumstance would in itself lead many not under the influence of religious motives, to secede from a contemplation of the subject, and this too with propriety; for why should a man whom providence has placed in a more comfortable sphere, dictate to one in a lower grade, or judge him in the use of stimulants in the shape of ardent spirits while he drinks bountifully from the generous wine cup-both pernicious the evil being only in degree. The violence and intemperance displayed in advocating the principles of the Society has we think materially injured the cause. Many a sincere inquirer has been disgusted at the sweeping censures passed on all such as cannot see eye to eye with the advocates of Temperance. The division in the temperance camp and the excesses of teetotalism have not made the subject more palatable either to the initiated son of Bacchus or the youthful aspirant for the convivial wreath. Disunion, irregularity, indiscretion and violence have been amongst some of the chief causes of its want of enlarged success in India.We lament the present state of things, for nothing would give us greater pleasure thon to witness the final triumph not of teetotalism but of temperance in its scriptural and best sense; for intemperance is and can be but an unmixed evil, and in India especially wherever it exists, an evil especially debasing to those who are its subjects and humiliating to the faith we profess and the name we bear. We turn from these strictures therefore with unfeigned pleasure to notice the manly sentiments of the Commander-in-Chief on this subject on the different occasions in which crime has sprung from intoxication in the army, and not less to witness the sanction given by his

Excellency and several commanding officers to the establishment of Temperance Societies in their corps-the zeal and diligence manifested by the men in establishing and keeping up the institutions are in every respect worthy of credit. Amongst the Temperance Societies in India worthy of special notice and imitation is that of the Bengal European Regiment, the Third Report of which is now before us. Willingly would we transfer the whole to our pages, but our limits forbid. We can but make one or two extracts: the first is in reference to success. We quote the Report :—

"On the publication of the last Report our numbers amounted to 192, and the casualties since that period are as follows: two Commissioned Officers left the station, six Non-Commissioned Officers appointed to situations in Native Corps, six invalided and discharged, and two died, -amounting in all to 16.

"The Society at present consists of one Lieutenant-Colonel, one Major, two Captains, one Surgeon, one Lieutenant and acting Adjutant, one Medical Warrant Officer, two Medical Apprentices, 46 Non-Commissioned Officers, 154 Drummers and Privates, 13 Women and 13 Youths belonging to the Regiment, and 15 individuals resident at the station,—making a total of 250, and an increase during the year of 58."

The following outline of Military Temperance Societies is concise, interesting and encouraging.

"Having now glanced at the proceedings of our own, let us cast our eyes on those of kindred Societies throughout the country. We are sorry that our information on these points is not more complete, as nothing will tend more to the spread of Temperance than a feeling that we are not struggling alone, but form part of a mighty band who are pursuing the same course; and we hope that our bond of union may for the future be drawn closer, by more frequent and enlarged correspondence.

"The Society in Her Majesty's 26th Regiment of Foot at Fort William, consists of about 100 Members, and is in a prosperous state.

"During the year a Society has been formed at Dum-Dum, the Head Quarters of the Regiment of Artillery; and though it has lately lost about 26 of its number, who are proceeding to the Upper Provinces, yet, as a detachment of Recruits and a Brigade of Horse Artillery from Kurnaul, in which is a small Society, were shortly expected to arrive, it is hoped that the chasm would be more than filled.

"In Her Majesty's 49th at Hazareebaugh, there is one of the most flourishing Societies in India. On the 27th ultimo, it consisted of 2 Lieutenant-Colonels, 1 Captain, 1 Lieutenant, 1 Ensign, 1 Chaplain, 3 Warrant Officers, 77 Non-Commissioned Officers, and 314 Privates, making a total of 400 Members.

"In Her Majesty's 31st Foot at Dinapore, is a Society consisting of 198 Members.

"Buxar, Benares and Chunar have each its Temperance Society; that at the latter place numbers 63 individuals: their Coffee and Reading Room was opened on the 15th inst.

"At Cawnpoor, the Society in the two companies of the 5th Battalion Artillery, consisted of 103 Members, and that of Her Majesty's 16th Foot, of 248 Members, on the 29th ult. In July last, the Society in the 2nd Brigade Horse Artillery consisted of 47 Members.