Again, Is it said if the Government schools are doing so much for the overthrow of idolatry, and superstition, why oppose them? Simply for this reason, they pull down, but build not up." We would not deprive the Hindu or Musalmán of his religion, bad as it is, without at the same time substituting a better in its stead. It has been clearly demonstrated by the experience of nations, that any religion is better than infidelity, and that Christianity and science must go hand in hand, if either would benefit mankind. If therefore Government would avoid the fearful consequences, of bringing up a generation of sceptics, let her, while she holds out with one hand, the light of science to expose the deformity of the shástras and the lies of the qurán, introduce with the other into her seminaries of learning, the Scriptures of Truth; or at least open the way for their introduction.

It is evident that the very same objections brought against the introduction of the Bible into the Government schools, may be urged against the admission of nearly all our sciences; and that if the Committee of Public Instruction should carry out their principles, they would be led to abolish all their schools.

But let us not be misunderstood. We are not of those who oppose a liberal education. This is one of the chief objects, for which we bade farewell to our friends and native land, and to which we have devoted much of our time, and influence in India. We therefore speak on the subject of education from experience, and not from theory as too many do. I have now under my direction several native schools, and expect in a short time to establish several more ; in all of which the Scriptures, either in part, or complete, in connection with the useful branches of human knowledge are, and will be taught. Against this course scarcely an objection has been made, either by parents, or scholars, and not unfre quently those who are beginning to read, request me to give them a Bible. I think it may be truly said, that the native youth, who read the Bible, take more interest in it, than they do in any other book. And is it not reasonable that they should? For what could be more interesting than the simple, yet God-like, account which it gives of the creation? more pathetic than the book of Job, or the Psalms? What more sublime than the Prophets, and what more lovely than the biography of our Saviour? Only let the contents of this wonderful book be made known to the natives of India, and I venture to say, they will not hesitate to read it, nor to approve of its divine precepts. But keep them in ignorance of it, and they will be despisers of us, and our religion as long as English authority exists in the land, and there are bráhmans to teach them to ridicule Christianity, without knowing what they do.

What

I am fully aware, that in many parts of the country, the natives strongly oppose the introduction of the Bible into the Government schools. But what is the cause of this? Why they have been taught to look upon it as a dangerous book, and to believe its pages are fraught with damnable heresies, and this belief has been but too often confirmed by their prohibition from the Government schools. They cannot understand why else it should be excluded, while we teach them our sciences.

The fact is; those youth, so far as I have known them, who have been instructed in these schools are more prejudiced against our religion, and Scriptures, than those who have never received any instruction from them. To illustrate the truth of this, many instances might be given.

I have had munshis in my employ, who had spent much time in the Government schools, and Colleges, and yet were afraid even to touch a Bible, and much more to hear, or read it; which, by the by, argues but little for the expanding and enlightening tendency of the Government

scheme of education. How can truth flourish in a mind so contracted by prejudice, and clouded with superstition?

My motto is, "Schools on religious principles, or no schools." For I hold it to be true, that of all the advantages which one man can bestow upon another, none can be compared with securing for him an education under the influence of the Bible; and I believe it to be equally true, that of all the injuries which one man can entail on others, the greatest is to shut them out from the light of truth. I am bound therefore, in view of the value of the human soul, considered, as an intellectual, moral, and immortal being, to bring the truth of God to bear on the forming stage of its existence.

I however disclaim all kindred with those who would advocate a system of arbitrary proselytism against the natives, or who would force our sacred books on their youth: such a measure, every Christian Missionary would be among the first to deprecate. The Bible comes to men clothed with majesty from the throne of God, and addresses itself to his understanding and moral feelings, on an all-important subject, with the most persuasive arguments. It comes with a message to every sinner, entreating, and commanding him to give it due reverence. If such a message does not command his attention, when properly presented, it were worse than useless for us to add our paltry authority, to compel him to profess his belief in the Divine Oracles. As well might we hold up a taper to light the sun along his pathway in the heavens, as to attempt to give efficacy to the word of God by force.

While however I would reject all compulsory measures to introduce the Bible into the Government schools, I also contend, that no barriers should be thrown in the way of its introduction. And this is all we ask of Government. Who has a right to stay the word of God? It requires to have free course and to be glorified, and woe to the man, or men, by whom its course is impeded. Will any political policy for such an interference be admitted at the bar of God? Will not even the heathen condemn our conduct, when they see us withholding from them our religion, lest they should think we wish them to become Christians; while at the same time we profess to believe, that ours is the only true religion? And what will they think of our religious sentiments, when they behold us endeavouring to undermine their shástras, by inculcating our sciences in the Government schools, while we exclude from them our Bible? Will they not justly infer, that we attach more importance to our sciences than to religion. Surely such conduct is calculated, to make both the Hindu and Musalman despise us, and our religion together. And now in conclusion, all we ask, is that the Committee of Public Instruction may remove the stigma which they have cast upon Christianity, and our sacred Bible, by excluding them from the Government schools-that the way for their introduction may be left open, and that it be at the option of the youth in them to read the Bible, or refrain from it.

And this we ask, in the name of that volume, at the revelation of which nature was arrested in her accustomed course to prove its divinity, and in the name of that book, which we all recognize as the source of every thing which distinguishes us from the heathen; even as the fountain of knowledge, happiness, and holiness. And lastly, we ask it in the name of Him, who commanded his disciples to preach the Gospel to every creature, and before whose awful tribunal we must all shortly appear, to give an account of our stewardship.

J.

III.-Letter to a Friend.-1.

January 1st, 1839.

I cannot, my dear friend, contemplate your present condition without sorrow and concern. The occasion of my sorrow is, to behold a rational, immortal, and accountable being, under a dispensation of grace and profession of faith, wasting away into eternity, without fulfilling the end of existence; and the occasion of my concern is this, that for all who live and die thus, there is certainly prepared a fixed place of everlasting separation from all holy activity and heavenly blessedness, to which all unprofitable servants are consigned, and where they are left for ever to the power and suffering of evil. As you are bone of my bone and flesh of my flesh, my neighbour and my friend, I cannot contemplate you without heaving a sigh, and saying in silent ejaculation, "Oh, my God, why is it thus! why this apparent waste of material organization, of spiritual capacities and energies? why this expenditure of grace-this lavish extension of mercy? Oh why is not my friend the servant of such a Master, the child of such a Father? Oh why, under all the showers of thy bounty, and under all the genial warmth of a Redeemer's love, left to be only as the luxuriant weed, which springs up in a week, and withers in a day, and leaves, as its only trace, a little heap of organized corruption !"

I have many thoughts concerning you, my dear friend, although they may be unknown to you, and too little expressed by myself. Ever since I was, through the mercy of God, restored to the right use of my reason, and to the dutiful exercise of that self-love which is essential to the creature, in seeking after my own personal salvation, I have had a new world of care, sympathy and affection opened up to me-a world of souls is ever before me wherever I go-my eye cannot and my heart will not be detached from them-for them as well as for myself, must I live-for them also I am willing to die, if so be they can be saved. If I had not some such habitual feeling, nay rather principle, as this, I should have no evidence of my personal Christianity or of my individual salvation. My regards have of late been directed towards you, and my immediate transaction is with you now in this important matter;— receive my communication as the dictate of the spirit which I have been endeavouring to describe-and may the Lord God direct me and bless you!

My desire is first to point out to you wherein you fail, and that so specifically, that you shall be under no doubt as to my meaning. The basis of my remarks you will find in those

Scriptures which you profess to regard as the very word of God, and to which alone, on this side of the Judgment-seat, we can appeal for the standard of a Christian's mind and a Christian's practice. The only things I take for granted are these, that you believe in the Bible as divine, and that you desire to be considered a disciple of Christ.

The first fault I find, my friend, is this, that whilst " in God you live and move and have your being," you are not living as if this were really true. God is not acknowledged in all your ways, neither are you habitually shewing forth His praises. There is no more of God to be seen in your actions, or heard in your words, than in those of other men. In your worldly intercourse you are not known as a "godly" person. No man could discover that God is the supreme object of your love, desire and pursuit. It is not evident in you that you regard the judgment of God more than the opinions of men, or that the favour of the Almighty is of more consequence to you than the praises or censures of the world. In short there is no proof that, "whether you eat or drink or whatever else you do, you are doing all to the glory of God.". Is there any such proof? Is godliness the grand object of your labour? You dare not say it is.

As a Believer in the Lord Jesus Christ what are your obligations? What is the very first of them, even this" If any man will be my disciple, let him deny himself, take up his cross and follow me!" Have you thus renounced your own self and laid down as your fixed principle that in all things Christ shall be supreme? Do you thus take up your cross, ready and willing and determined to endure any measure of pain, loss or shame for His sake? Are you indeed following Christ in His spirit and character, as your example? Are you not rather compromising with the world, without considering for a moment whether your Master enters into the compromise, or whether he be not angry with you? Christ's mind is not the standard you regard, neither his will the rule you obey; but you are devising for yourself a mixed religion consisting of various elements; and are endeavouring to maintain a triumvirate government of self, the world and Jesus Christ, which is an attempt as vain as it is wicked.

Neither are you living as a temple of the Holy Ghost, which every Christian must either profess, or seek to be, else he is nothing. "What," says the Apostle Paul to the backslidden Corinthians, "know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" Do you, my friend, believe in this principle, this first principle, of practical Christianity? And if

so, must it not be evident to your own self that you are not like one inhabited by God, a living temple of the Divine presence? Where are the thoughts, the words, the actions, breathing of inward grace, and betraying such intimate communion with God as this? Where are the "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," which as certainly mark the indwelling Spirit as the ripening fruits mark the favoured tree? Oh, my poor friend, where are those "Fruits of the Spirit !"

Again, are you the associate of Saints, or the companion of the World? In your more private hours of friendship, when you may act as you list, is there not too much reason for the surmise that you draw towards the rich and the gay and the learned and the influential of this world; and that the company and the notice of such, present higher attractions to you than the divine breathings, or the spiritual aspirations of the people of God? "The lust of the eye, the lust of the flesh, and the pride of life," occupy a paramount place in your house, your person, your parties, and your general intercourse -and therefore you have not and cannot have pleasure in the company of those who have overcome the world, and whose endeavour it is to mortify the flesh with its affections and lusts -you would wish to possess their esteem and regard without sacrifice, and to enjoy their company within the limits of selfdenial-you would not wish the world to suppose you a friend of saints, nor saints to suppose you a friend of the world. Alas, my friend, what miserable work is this, that you toil in? See you not that in this state you have no right to this evidence that you have "passed from death unto life, that you love the brethren?" no: no right whatever.

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As to the world around you, the world of your fellow-sinners, to what purpose live you? Are you, as a Christian ought to be, a light" in the midst of darkness, "salt" in the midst of corruption? Do you love your neighbour as yourself? Do you believe, that not to do so is constant sin? I fear, nay I believe that the fulfilment of this part of the Divine Law is not with you an object of pursuit, as it ought to be—and that you are passing out of this world of miserable sinners without having once seriously laboured for the salvation of one soul. Let me suppose you, and all those over whom you have had influence, cited before the tribunal of God, what evidence would they be compelled to give concerning you? Let me suppose the same case in regard to the perishing idolaters of India, amongst whom you have so long been, and whose personal services you have so long used, and what would be the probable result to you? Can you for a moment stand to this as a test of your