probably openly testified their sentiments, and all things have externally preserved the same appearance, until the period has arrived, when a full conviction being generally entertained, that the present system was wrong, and a new one desir able, the whole body of the people have simultaneously avowed their sentiments, and by one vigorous effort fully effected the desirable change. Just so I consider the moral revolution of India in a very few years will be accomplished. The schoolmaster is abroad in Bengal, and wherever the Gospel has been preached, the parties who have heard the tidings of peace and good will to man, have not been content without seeking another opportunity of hearing the same truths. Thus a great deal of thought has been produced, the effects of which have yet to be developed. The circulation of the sacred Scriptures has often brought many from distant villages to hear the Gospel, and a very great sensation has been caused generally, wherever the word has been preached, so much so, that it is no uncommon thing to find a group of persons assembled at the entrance of a town, discussing the topics which have been touched upon by a preacher that has visited the place perhaps twelve months before. Neither is it a rarity to hear even Brahmins themselves declare, that the Hindoo religion must give place to that of the Christian.

The methods by which missionaries endeavour to communicate religious instruction, vary

accord

ing to local circumstances, but the following may be considered as the manner pursued in common. Either before or after the sun attains its meridian strength, the missionary, accompanied by one or more native Christians, goes forth to the bazaar or to the bungalowe chapel, which is a small building composed of bamboos and cane mats, with a thatched roof, the whole of the front of which is then thrown open, and the attention of the passing natives is engaged by a prayer or hymn. When these are ended, the persons present are addressed in a plain and familiar manner from some portion of Scripture previously read, and all who wish to dispute are requested to wait until the discourse is ended, when a conversation generally takes place, and oftentimes very pertinent remarks are elicited. At other times a learned Brahmin perhaps will require all the quickness and energy of mind imaginable to cope with his specious and sophistical arguments; but these will be better understood by extracts of conversations being given; and the following are literally true, being copied from journals written just after they had taken place.

I have principally availed myself of the journal kept by Mr. Fenwick, a gentleman who lived close to me at Howrah, and who was an invaluable aid in native work. With him I enjoyed much fellowship in the Gospel. His station very frequently was beneath the large tree at the corner of the old school grounds, where large congregations were generally gained.

One day, before the address was quite ended, a decent looking Hindoo, after listening for a considerable length of time with deep attention, said, "Will you permit me to put a question or two?" F.-"By all means: tell me what you have got to say, and I will endeavour to give you satisfaction.' A.-"All that you have said, Sir, I fully comprehend. You say that there are none righteous, but all are depraved-that in consequence of this, none can please God-that therefore God became incarnate, in love, to fulfil all righteousness in man's behalf-and finally, that he gave up his life to make an universal atonement. All this I declare is perfectly reasonable, and would be worthy of credence, could you show us some sign or token whereby we might ascertain what effect it has had upon you, a professor of Christianity:Can you do this?" F-I will try. Suppose I was to gain admittance into the palace of some great king, and on my coming out, displayed to all I met, a large purse full of gold; and at the same time said, that the king had given it to me: none would deny this evidence of the king's favour. If I came out without the purse, I could not persuade the people without, that the king had shown me favour, and had been pleased with me; but my coming out with the purse, would be a sufficient sign and proof of the truth of what I said. Thus my friend, there is a testimony or token which a true Christian possesses above all other men, namely,—the Lord in whom he has put his trust,

gives him the mastery over his passions. This is a sign which you must, however, seek for. You will not believe what I say: but if what you have heard me preach to you appear just, and the only obstacle to your believing is the want of a sign, it will become you to search-yes, examine the conduct of true Christians, and you will be satisfied that they have been enabled by the grace of God to beat down the body with all its lusts." A. "I think if a man could get rid of his depravity, he could do wonders; he could fly over the Bhyrub (a river hard by,) without any difficulty." F.-" Depravity cannot be eradicated from us altogether; but we may, if helped from above, be able to subdue it. Now so long as an elephant is in the jungles, he submits to no one; he is wild. But when a mohout (driver) is on his shoulders, he is submissive enough; considering his strength, wonderfully submissive! Remember that the elephant does not vanish, because the mohout has got the better of him. It is expressly so with a true Christian he has overcome his elephant-like passions, which, though they do exist in his bosom, do not predominate. This wonder no other religion displays. Look to it, my friend. You know that what I have preached to-day is reasonable; don't suffer minor considerations to oppose the salvation of your soul," &c.

On another occasion, a Brahmin commenced his opposition by asking, "Why has God created sin and righteousness?" F.-"I deny that sin comes

from God. But what do your Shasters say concerning sin and righteousness? What do they say of robbery?" A. "That it is a sin." F"Well, if you commit robbery, is it God or yourself that gave rise to it?" A.-"Oh! I am nothing: whatever I do, is done by the actuation of the spirit that is within me. Now is not my spirit and God identically the same!" F.-"Certainly not; for if my spirit be God, and God commands me not to commit robbery, and I by my spirit do it, then it is God that does it, which cannot possibly be the case, seeing he denounces punishment against sinners. He would be guilty himself; but how could he punish himself? If he did not punish himself, his denunciations would be a sin, which would bring a stain upon his truth. You should not utter such a foul thing," &c. A."Who is it then that sins?" F.-"Man, most truly." I here related the history of the disobedience of all, and consequent depravity of man. A. "If God knew what would be the result of man's disobedience, why did he give him such a commandment?" F.-"I will illustrate this to you by a parable. Suppose you were the servant of any person, and that person forbade you to touch one piece of his furniture, and let you freely touch the rest; and supposing you did do what he forbade you in his presence; and suppose he took you to severe account for what had done, would you venture to tell him, Why did you command me not to touch your furniture? No, no;

you