This institution, it is superfluous to mention, was first founded at Chitpore. The unhealthiness of this situation rendered a removal necessary. A temporary transfer was made to Howrah, till commodious premises could be procured. These have been amply secured at its present situation.

The primary end this institution contemplates is to procure efficient native preachers of the gospel-to extract from India herself the agency to be employed in evangelizing her heathen myriads.

We have lately met, incidentally, with some records in the book of experience which place this purpose in a striking light and shew its extreme importance.

In the sketch of the Missions on the south-east coast of India, prefixed to Pearson's life of Swartz, we read, "the two Native preachers, Aaron and Diego, in their travels through the villages of the district, which had been assigned to them, were eminently successful, and so numerous were their converts in some of them that it became necessary, according to the custom of the country, to appoint a Christian warden or superintendent over them. The former of these pious men finished his course in June 1745, after 11 years of diligent service as an itinerant pastor and teacher, having during that period, been the means of converting many hundred souls." Dr. Marshman thus speaks of the success of the mission at Serampore: "We have availed ourselves of the help of Native brethren ever since we had one who dared to speak in the name of Christ, and their exertions have chiefly been the immediate means by which our church has been increased." Dr. Carey thus briefly but honorably mentions two of these Native brethren - Krishnoo labours at Calcutta with great success. He is a steady, zealous, well-informed, and I may add, eloquent minister of the gospel. He preaches on an average 12 or 14 times every week in Calcutta, and its environs. Sebuk Ram is also an honorable minister of the gospel, and preaches nearly or quite as often." This is strong testimony to the utility and importance of Native agency. The necessity of such agency is placed in this strong light by Rev. G. Sutton. "In the speaking department, Native preachers should be employed as much as possible, the missionary being present to countenance them, supply their deficiencies, and answer objections. But unless a missionary wishes to wear himself out in twelve months let the Natives do the bulk of the talking." Then, this institution proposes to supply not only preachers but efficient well-qualified preachers. We shall all readily allow what Dr. Reed has so felicitously stated respecting ministers generally-" The rule is that the fittest are the best, and that the proportion of success

Hence the

shall generally be as the measure of preparation." importance of sending forth in this combat against error and heathenism polished arrows, sharp and glittering swords.

Enough respecting the purpose of this institution. The execution of this design next demands attention. The youths educated here are destined, if God shall graciously change their hearts and implant desires for usefulness, to occupy stations as preachers of the gospel to their countrymen. It is therefore important that they should retain their Native habits and mode of living. It is the difference of habits that seems to place the Christian teacher at so great a distance from the Natives and render entire amalgamation of heart so difficult. It is this that gives his instructions the air of a foreigner, and prevents them from receiving that cordial, unsuspecting welcome which would be given to a countryman. Dr. Marshman thus speaks of this obstacle in the way of a foreigner's reception : "There is something in the presence of a European that excites fear and suspicion, but with their own countrymen they can be familiar." It is therefore evident that if these youths were taught to contract European habits, this advantage of Native preachers would be lost. Their native manner of living is preserved by building for them on the premises, dwellings after the fashion of their country in which they live as they would have done at home. These dwellings we visited. They were the pictures of neatness. The mat, coverlid and pillow, which composed their beds, were tidily affixed to the walls of their houses. On the opposite side stood the little library; the books covered, marked and arranged, shewed that the inmates had learned their value. This attention to decorum is secured by appointing, in rotation, some of their number as house-monitors, whose duty it is to see to the order of the several dwellings. Some of these dwellings are bungalows, others pakká houses. The course adopted is that if, previous to their entering this establishment, the youths have lived in pakká houses, they are here accommodated with such; if in bungalows, bungalows are here provided for them. Their food was preparing in native fashion. Again, their destination requires that whilst they retain their native habits of body, their minds should be imbued with Christian feelings and knowledge. To secure this, they are precluded as much as possible from heathen influence and example. The premises are commodious, so that they find both their employment and amusement within the compound. They join in family worship. We attended their morning meeting. Our entire ignorance of the Bengálí language in which their service was conducted, prevented us from knowing the import of

their service; but we were delighted with its manner and spirit. Their countenances beamed with contented joy. They commenced by singing with great propriety a Bengálí hymn. A chapter in the Bengálí Testament was then read. One of the elder youths then engaged in prayer. His prayer was characterized by great seriousness. His manner was as far removed from hesitation on the one hand as from display on the other. We forgot to mention in its right place, that before the commencement of the service the elder youths, who form a theological class, repeated in English a text of Scripture, which we understood it was left to themselves to select. This being the case, we were gratified to find that the texts selected were statements of important evangelical peculiarities. We were pleased with this as indicating an attachment to evangelical truth. We were sorry that pressing engagements prevented us from witnessing the order of their instruction. We were compelled to leave at the hour of their assembling for school. We were, however, delighted to hear that the wisely directed efforts made for their benefit, had been so blessed by a gracious God, that the whole of the elder youths are exhibiting pleasing marks of decided piety-all above 14 years of age are now, or expect shortly to be, members of Christian churches. Our only excuse for this endeavour to transfer to others the impressions we received from our morning's employment is the pleasure we derived from them and the wish that others might share them with us.

A NEW ARRIVAL.

III. On the danger and extreme folly of conforming to the

SIRS,

World.

To the Editors of the Calcutta Christian Observer.

The accompanying extract from "Blunt's History of the Apostle Paul," though long, is on the whole so excellent, so faithful, so applicable to Calcutta, that I entreat your kindness in inserting it entire in one number, if possible. It may be as well to say a few words by way of explanation for the information of those of your readers who have not the work at hand for reference.

In his Vth Lecture on Acts, xxi. 26, the Rev. author comments on the conduct of the Apostle in regard to the purification of himself with certain men at Jerusalem. The conference spoken of at the 18th verse, and the circumstances which arose out of it, are acknowledged to be very difficult points of the Sacred History, and exceedingly perplexing. He then enters into a disquisition of the reasons why this is so embarrassing, and endeavours to explain the mystery, particularly as relates to Paul, who was on all other occasions, the most bold and uncompromising advo

cate of the Gospel. He conjectures that Paul intended "to convey to the converts at Jerusalem, who were zealous for the law, something more than the mere belief that he considered it a matter of innocent superstition, or, at the best, of indifference; it was evidently intended to demonstrate that St. Paul was, under no circumstances, a neglecter of that law, but, in fact, as habitual and consistent a keeper of it as they themselves'That all may know,' is the reason given-That all may know that thou thyself also walkest orderly, and keepest the law."

He then, by comparing several passages of the Apostle's Epistles, comes to this conclusion, that both the elders of Jerusalem, and Paul himself, were too much influenced by the doctrine of expediency, and departed from the simplicity that is in Christ; anxious, probably, to recommend the religion of Jesus Christ to those whose views were as yet indistinct by the remains of Jewish error; and thus he conformed to customs which he never could approve of, and mingled with the worldly-minded and the wavering. The Sacred Historian tells us that the forebodings of the elders came to pass (27-40 v.)-"The Jews stirred up all the people, and laid hands on Paul. The whole city was moved."-The Apostle was well nigh meeting with death; and had not the chief captain interfered, this would have been the case, humanly speaking.

The Reverend author then concludes the Lecture in the words which I have extracted, every paragraph of which I pray may be deeply engraven on my own heart as well as those who read it.

Certain portions of the extract are marked by me in Italics; and I have added a note or two here and there, that the subject may come home to those who are, I know, following in the footsteps of the beloved Apostle Paul, in regard to the expediency of conforming to the world in some points, without one grain of that holy consistency which he had, though they profess much, and talk largely of the Gospel.

My opinion is that the extract enters most minutely into the case of such who would have the world believe that they are the Pillars of the

Church."-But in this they grossly deceive themselves, and become a sad stumbling-block to many young Christians who naturally look up to their elders. May they read the extract herewith sent with personal applica tion; and may we all remember whose name we bear, and how we should strive, especially in this Heathen land, to exhibit the holy tendency of the Blessed Gospel of Jesus Christ.

October 20, 1838.

AMBROSE PROBUS.

"If the view which we have taken, with respect to this action of the apostle, be the just one, it is impossible to pass it by, without attempting to derive from it the important lesson that it so plainly teaches, viz. That the real Christian should steadily, perseveringly, and undauntedly preserve the straight and narrow path marked out for him by his Lord, and never from a mistaken desire of conciliating the opponents of vital Christianity swerve a single step, either as to doctrines or practice, from that which in his heart he believes to be the truth of God. The argument which we are for ever hearing* from the mouths of persons who advocate a certain degree of conformity to those who differ from us upon these great and essential subjects, is of this nature: Much may be done by meeting your opponents half way; if you give up a little of the non-essentials of religion, they will give up much of the spirit of hostility to its essentials in return. Your occasional intercourse in questionable pursuits with the people of the world for instance, will possess a beneficial effect upon them: it will have a tenIt strikes me that this species of "argument" and a conduct conformable thereto, is daily to be heard or seen in Calcutta.-A. P.

dency to subdue their prejudices against a serious and scriptural view of Divine truth, to conciliate their affections, or, at least, to increase their respect towards the people of God; and above all, to render future opportunities of promoting their spiritual interest more easy to you.' My brethren, and I speak to those only amongst you who have tasted of the heavenly gift, and have been made partakers of the Holy Ghost,' and confess it to be sinful to mingle in ungodly society for any other object than the charitable one to which I have alluded. I really believe this argument, notwithstanding its plausibility, to be most erroneous and most dangerousmost erroneous, because the word of God expressly declares that we shall 'not do evil that good may come;' however minute the evil, and however apparently grand and magnificent the good, the principle remains the same, and if you value the word of your God, will not be intentionally violated by you-most dangerous*, because it almost uniformly happens that in endeavouring to benefit others, when not in the direct and obvious path of duty ourselves, we contract far more of evil than we impart of good. If you are desirous to work and fight for God, you must never forget that no blessing is promised, no lasting success can result, unless you work with God's tools, and fight with God's weapons. It may be replied to this, that even our Lord eat and drank with publicans and sinners,' and that none found fault with Him but the hypocritical Pharisees. We answer, our Lord came expressly to seek and to save them that were lost;' and where should the shepherd seek the wandering sheep, but in those strange pastures whither it has strayed?

"This example therefore will not serve you unless you can produce as plain a commission as our Lord, and unless you can show that you never enter into ungodly society except to bear as open, as uncompromising a testimony of its followers and its sins, as He did. Be assured that there is no common ground upon which the Christian and the worldling can meet with mutual benefit or safety, except it be simply for necessary worldly business, or the common civilities of life. To venture upon more than this, unless where those legitimate exceptions, the ties of affinity or the bonds of former friendship demand it-cometh of evil;' it is a grievous mistake to suppose that the world ever meets the Christian half way;-the world will advance to meet you so fur as it can bring its follies, and its selfishness, and its hostility to the spirituality of the doctrines and requirements of the gospel, with it, but not one step will it advance beyond it. There is no real reciprocity in its civilities; it yields nothing, it surrenders nothing; every renouncement must be made by the Christian alone, in this unholy alliance; and in return for such renunciations, what do you obtain? For your sucrifice of conscience, of the Will of your God, of the honor of your Redeemer, for this will is broken and this honor is compromised by your concession, the world proffers you its hollow flatteries, and its fallacious smiles, and its empty and worthless regards; and when it has deceived you into the acceptance and the love of them, it laughs to scorn, as a very bye-word and a proverb, the Christian's weakness and his folly. Is it not so? Then look at compromising Christians in public life, men upon whose Christian conscientiousness large, very large de mands are continually made and answered: what effect have their acknowledged Christian principles upon those who make such demands? are these principles more honored, more highly valued, more imitated? On the contrary are not their wavering possessors pitied and prayed for by the humble consistent Christian, despised by the very men with whom they act, respected by none? Look again at the compromising Christian in private life-are his friends really led to honor religion more, because he has

*The Italics in this extract are all mine in order that those who read it may be deeply impressed with its importance.-A. P.