improvement being slighted. Half educated minds are presumptuous and ready to imagine that no helps for enlargement are wanted, and their possessors think nothing could be added to the acuteness and penetration of their understanding. To such the study of mathematics would be of use; for it would experimentally convince them, that to make any one reason well, it is not enough to have parts wherewith he is satisfied and that are sufficient for his ordinary course. Truth is the ore after which every student should search, and a capability of coming at the truth, is what every teacher should labour to produce, or impart, and should be kept in view in every system. But that mind is not in a posture to find the truth that does not distinctly take all the parts asunder, and omitting what is not at all to the point, from the result of all the particulars which any way influence it, to draw the conclusion. In various parts of knowledge with which it is erroneously thought, even by those of whom more ought to be expected, that demonstration has nothing to do, men reason as it were in the lump, and if, upon a summary and confused view, or upon a partial consideration, the appearance of a probability can be raised, they usually rest contented; especially if it be in a dispute, where every little straw is laid hold of, and every thing that can be found in any way to give evidence to the argument, is advanced with ostentation. Those whose intercourse is with heathens, and whose efforts have been made to reclaim them from idolatry, can bear

witness to numerous specimens of such reasoning. The study of mathematics would show the necessity there is in reasoning to separate all the distinct ideas, and see the various relations that all those points concerned in the present enquiry have to one another; and to lay aside those which relate not to the proposition in hand, and wholly to leave them out of the reckoning. There is another useful habit to be attained by an application to mathematical demonstrations, which is, the accustoming the mind to view any long train of consequences correctly. It is an easy way for those men who see only a little, to presume a great deal, and so jump to a conclusion; but a study of mathematics will prevent, or at least moderate the haste and impatience of mind, which would hinder the due tracing of arguments to their proper foundation. In the work of mental improvement, the study of mathematics has one advantage over metaphysical demonstrations. The latter is more exposed to the evils of sophistry and the dazzling colours of imagination, and in it there is frequently an end without a conclusion. It is in fact, the turning the mind upon itself, a more difficult operation than any other, but not always so capable of clearness and precision as mathematical progression.

The value of Natural Philosophy in connexion with religion, can be only partially appreciated by those who have never directed their eyes to a heathen world. Christianity is a religion which professes to have been promulgated by the Creator of all worlds,

and consequently a complete harmony should subsist between the works and the revelation of the same Author; and so it has appeared in the most extensive speculations of erudite and judicious naturalists, as well as in the plainest specimens brought before us in every-day concerns. So that the first principles, as well as the highest dogmas, appear to a Christian almost as by instinct. It would indeed be a solid argument against our religion, were any part of it contradicted by the laws which are unfolded in creation. The system of Hindooism professes to be supported by the constitution of existing realities; and the religion of the Hindoos and their philosophy are each interwoven completely with the other, so much so, that he who rejects the principles of their philosophy should, if he acted consistently, reject also their religion. But their philosophy is founded on an improper conception of things, and is a tale of deceits. Chemistry with them is the jargon of alchymy; their astronomy, the vagaries of the astrologer, long since proved fables: on hydrostatics and hydraulics, their knowledge is worse than ignorance, and in optics and pneumatics, they equally fail. To be brief, we have only to quote what is fully substantiated by the admirable historian of British India. "It sufficiently appears," observes Mill," that the accounts with which they satisfy themselves are merely such random guesses as would occur to the most vulgar and untutored minds. From intellect arose ether; from ether air, from air fire and light. It appears from this, that

they consider light and heat as absolutely the same. The account of water and earth is a link of the same chain. From light, a change being effected, comes water -water with the quality of taste; and from water is deposited earth with the quality of smell. As from ether came air, so from air came light, from light water, and from water earth. It is useless to ask what connexion appears between water and light, or earth and water. Connexion, reason, probability, had nothing to do with the case; a theory of successive production struck the fancy of the writer, and all enquiry was out of the question. Air was endowed with the quality of touch; water and earth are said to have the qualities of smell and taste. In this we perceive a most fan-. tastic conceit. To water is ascribed the quality of taste, to earth the quality of smell, to fire the quality of light, to air the quality of touch, and to ether the quality of hearing. The same volume affords us a specimen of their ideas concerning the origin of at least one great department of animated nature. From hot moisture are born biting gnats, lice, fleas, and common flies; these and whatever is of the same class are produced by heat.' If this be an idea natural enough to the mind of an uncultivated observer, it is at least not a peculiar proof of learning and civilization."

Truth is useful and important on whatever subject; and especially on subjects so intimately connected with the works of God, and so calculated to destroy the supremacy of a false religion. It is therefore a necessary part of a plan of liberal education, to im

part correct principles of natural philosophy among the natives of India. Mathematics and natural philosophy may in our opinion embrace a period of eighteen months, during which time but small progress can be made, considering that all is new to the pupil, yet the elements of farther advancement may be imbibed. This course ought to be commenced when the student shall have attended one year under the instruction of the professor of moral philosophy, and be continued in connexion with the study of theology.

On what subject of speculation has man formed an opinion to which his fellow-man has not found an objection? This diversity of sentiment is a consequence of our fall and sin. Among the ancient philosophers the opinions were as various concerning the chief good as the number of schools; yet this was never admitted as testimony to the non-existence of any chief good. In religious things it is apparent, that differences of opinion exist on almost every subject. These differences are well known in heathen countries; and-now any attempt to conceal them would more weaken than give strength to the cause. There are different societies in motion to carry forward the views they entertain of the gospel. The Roman Catholics have appeared under the denomination of Christians, and they have propagated their sentiments and established their forms in many parts. Various branches of the Episcopal Church of England, and the Presbyterian Church of Scotland have their establishments in India; some holding what are designated evangelical and