provinces), as strangely insufficient; and the work that lies before them seems to grow in magnitude as they advance nearer to their contact with it."

But gloomy as may be the aspect of affairs, and tedious as must be the process of amelioration, there is no doubt as to the final issue. God Almighty evidently intends to prolong our stewardship of that vast and varied, rich and fertile land, with its teeming population, separated from each other by race and religion, custom and creed. With a new lease of the country, and a fresh repose of stewardship, let us hope there will be new interest in its affairs, and fresh devotion to the work of its general elevation and special evangelization.

Meanwhile, it is gratifying to notice how thoroughly the facts which perpetually come to light justify the past action, and invite the future toil of Christian missions there. Most complete is the upsetting of the charge which a sordid policy, or a reckless impiety, sought to lay at the door of missionaries, on the first outbreak of the disaster. So far from the labours of the missionary tending to raise the mutiny, they have produced uniform loyalty wherever they were successful. The fidelity and piety of the native converts have been severely tested in the late proceedings, and it is satisfactory to learn their genuineness and excellency. In a report recently given at a special meeting of the Church Missionary Society, convened in Exeter Hall, to raise a special Indian fund, this fact is referred to and illustrated. "The largest body of native converts," it is observed, "are in South India, and they, upon the breaking out of the mutiny, nobly professed their loyalty, and offered their aid to the Governor of Madras, in any way in which their agency could be employed at this crisis. The native Christians of Kishnagurh, in Bengal, exhibited the same spirit. In the north-west provinces there were, at the time of the outbreak, between 2000 and 3000 native Christians, connected with different missionary societies, scattered

in various stations; and, to the praise of God's grace, it is reported that, as a body, they have stood firm to their God, and to their allegiance to the Queen. They have shared, everywhere, the same losses and the same sufferings, even to martyrdom, with European Christians. It has not yet been ascertained that more than a few individuals amongst them have been induced by fear to renounce their Christian religion; while at Bareilly and Futtehghur 100 are said to have perished with the Europeans. At Delhi, a native preacher, Waylayat Ali, a Mohammedan convert, suffered nobly for Christ under a cruel death. At Amritsar a native pastor, Daoud, a converted Sikh, was living in the midst of an excited population, who abused the native Christians, and warned them that their days were numbered. Upon his being invited to remove to a place of safety, he magnanimously replied that he would rather die in his house than flee, as he daily exhorted the people not to fear them who can kill the body, but to fear God. At Allahabad a native preacher, Gopenath Nundy, the companion of Ensign Cheek, endured cruel torments with unshaken fidelity, sustaining himself by repeating the verses, 'Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven: for so persecuted they the prophets which were before you" (Matthew v. 11, 12).

Fearful, indeed, has been the calamity which has occurred in India; but its sorrow will receive some alleviation, and its weight some support, if it result in showing the utter inefficiency as well as the guilty infidelity of the "policy" which has stoutly opposed the spread of the gospel; a policy which made us cowards in the eyes of men, and traitors in the eyes of God." But this benefit has accrued. 66 Theory and practice," says the venerable Dr. Duff, writing from Calcutta in November, "alike concur in proving that to increase and multiply the

number of native Christians, is to increase and multiply the only class of truly stanch and loyal native subjects of the British crown among the teeming millions of India."

As we write the British parliament is opening its session of 1858. In a few days the question of "How is India to be governed?" will be under its discussion. However that question may be settled; whether the "double governments" be continued, or a single government be substituted; whether "the Company" continues its rule, or the Imperial Parliament assume direct control, this is certain-governmental sanction and support of false religions must cease, whether given by direct or indirect means; and an open field and fair play allowed for the Bible's spread and the missionary's labour. No longer must the humiliating fact be permitted to stare us in the face, that there is "not more than one European missionary to half a million of India's population, that vast tracts of country, comprising many millions of souls, have never heard the sound of the gospel, and that not one in a thousand of India's sons and daughters has embraced the faith of Christ."

Already there are dawnings of this desirable change. A missionary, writing from Multan, in the Punjab, November 2nd, says, "There is now no hindrance to my work of any kind. I have no more to fear in preaching in the town than I would in London." Moreover, by a "memorandum," issued by command of Sir John Lawrence, "the one successful proconsul in India," to use the words of the Times, caste, the greatest hindrance to the conquests of the gospel, is virtually abrogated in that part of India. "The system of caste," it assures us, 66 can no longer be permitted to rule in our services. Soldiers, and government servants of every class must be entertained for their merits, irrespective of creed, class, or caste."

No missionary notice of India, at present, would be complete, if it referred not to the loss sustained by Christian missions, in the lamented

and unexpected death of General Havelock. That extraordinary man was not more loyal to his earthly, than to his heavenly, Sovereign; and was not more brave and bold as a disciplined soldier than courageous and consistent as a soldier of Christ. "He carried with him in his campaigns, his Bethel tent, where, on Sundays, the gospel-flag was erected, and the serious-minded were invited to the reading of the Word, and prayer." We are told that the General has left behind him papers which illustrate his feelings and practices as a religious man, not less than the great campaigns in which he has engaged. These papers are expected shortly, and will prove a valuable legacy to us and a fine memorial of him.

An interesting report of the Moravian missions has recently appeared. It embraces a period of ten years-1848 to 1857-and shows that its missionaries have increased in that time from 285 to 300, and that in some places there has been prodigious prosperity. In Surinam, numbers have risen from 12,000 to 23,316; and in South Africa the souls in charge have advanced in ten years from 1,500 to 7,700; while of the converts in the latter country it is said, that amid all their weaknesses and imperfections, they keep a conscience void of offence through grace."

66

In the other extremity of their work-in Labrador and Greenland -prospects are not so cheering. The Harmony, a missionary ship, is sent from London every year to convey a supply of needful things for the agents there. On her arrival there last July, it was found that in many parts during the winter, there had been much suffering, and from a lack in the previous harvest, not less than 200 out of a population of 1,600 in one part of Greenland, had died from starvation. How welcome is this annual visitor to those inhospitable regions may be more easily imagined than accurately described!

The movement in England in favour of special services for the working classes is to us particularly

interesting. Westminster Abbey is thronged by thousands every Sabbath evening to hear "words by which they may be saved;" while, on the part of the Dissenters, Exeter Hall at the same time is supplied with able and practical preachers, and filled by crowds who eagerly flock there to hear. In many of the provincial towns similar services are being held. We trust in all the blessed gospel will be conspicuously exhibited as the only efficient apparatus by which the lowest are to be raised, the most impure cleansed, and the most wretched made happy. May God speed the philanthropic and pious endeavour!

IOTA.

WHAT IS THE FAMILY? IT is a little EMPIRE. The father is the sovereign. It is an absolute sovereignty, constituted in wisdom, and restrained by affection. It is derived from the fountain of all power. With this authority is connected immense responsibility. No substitute can be found. To the government thus constituted, unreserved obedience is required, that its ends may be fully answered. It is a type of that ultimate submission, which will be paid to the Father of all by his redeemed family in heaven. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father.

The family is a NURSERY. The idea is derived from a material process in nature, to which both animals and plants are subjected. God speaks of planting a "noble vine." Such is the family. It requires nourishing, protecting, maturing, as much as the literal vine. "Christian families are the nurseries of the church on earth, as the church is the nursery for heaven." The nursery is a retired place, but pregnant with preparations for eternity. Its germinations are immortal. It is the birth-place of body and mind. Happy, when some auspicious star of hope hovers over it. A train of associations is there commenced, which is imperishable; habitudes

into which the very soul is moulded; impressions are engraven, which no lapse of time shall ever obliterate; which eternity itself will but confirm and perpetuate. Like seed, like harvest. "He that soweth to the Spirit, shall of the Spirit reap life everlasting." A mental philosopher has said, that the character is formed before the expiration of the sixth year of our existence. And those years are in the hands of the mother! The mother of Byron would become frantic with passion, and throw the tongs at him, in early childhood. Hence he became more and more ungovernable; in fact, never knew what self-government was, for he was never taught it. He had no home. Not so Cowper, who embalms, in fascinating poetry, his recollections of the sanctity of home. The reminiscences of his mother were so delightful, he could apostrophize, in tender numbers, even her portrait, when brought to view.

The family is a SCHOOL. The parent is the natural teacher. With what beauty of language and solemnity of style, with what divine authority does the lawgiver of Israel appoint the parent to this work.-Deut. vi. 7. In the house, by the way, in the morning, in the evening, must the work be constantly done. Happy the child who can say, "I was my father's son, he taught me also." Happy the parent who saith, "Hear, ye children, the instruction of a father." Speak not of wealth, of legacies, of estates bequeathed. The best inheritance is the education of the soul for eternity. Alas! how many thousands are trained to a career of guilt and shame.

The family is a SOCIETY. In it are all the elements of the social relations. Numbers, intellect, attachments, sympathies, temperaments, attrition of mind, moral power. Thus it is the very foundation of civil society, whose dignity, advancement, and prosperity in every form, depend upon the same qualities in the family. This is the only road to the perfection of the social state.

The family is a SANCTUARY. If on earth can be found a refuge from earth's ills, toils, and calamities, it is here. To the man of business, jaded with cares; to the labourer, worn with toil; to the professional man, the clerk, the politician; to the sailor, from the stormy wave; to the soldier, from the heady fight; to all who come from the battle of life, how refreshing to find one spot, where the heart is sure of repose, undisturbed by a doubt that there every face beams with a smile of welcome, every heart bounds with joyful emotion.

The well ordered family is a little CHURCH. Believers and their children in covenant with God, constitute the essential idea of a churchat least in a qualified sense. Such a family is the miniature of the "whole family named in heaven." "To the church in thy house," said Paul to Philemon. Happy house! Thrice blessed home! God is their Father, Christ their elder brother, the Holy Ghost their sanctifier and guide. That house is the vestibule of heaven. The sacred shrine is there. There the incense of prayer diffuses its sweetness. The melody of prayer is there. Death does not break, but sanctifies the link which binds it to the family above. grave but opens the passage to glory!-New York Observer.

THE WHEELBARROW

BY THE WAYSIDE..

The

"The fool hath said in his heart, There is no God."

In the language of Scripture “a fool" is not an idiot, an insane person, or a maniac. There are several descriptions of individuals whom it designates by this appellation.

Men who reason badly are called "fools." Their information, perhaps, is extensive, so that they have, or might have, correct premises, and yet their conclusions would disgrace the inmates of a lunatic asylum.

We conclude that the last signification is the one which ought to be adopted in explaining the text given at the head of this article. All per

sons whose minds are one remove from idiocy, have sufficient knowledge at command, and consequently the most satisfactory data, from which to draw the conclusion that “There is a God." It would require more skill and powers of persuasion than any archangel possesses to convince even an insane person that the broken piece of potsherd, with which he is amused, made itself. How useless it would be, in a nursery, to endeavour to make its little inmates believe that the dolls, tops, whips, shuttlecocks, battledores, &c., &c., called themselves into existence. The other day I overtook a labouring man with a barrowful of coals. Having to stop at the roadside where he was resting with his cargo, I said to him, "I dreamt the other day that you had become a converted man. ." "Did you?" said he. " Well, that is very strange that you should dream about me!" I again assured him that this was the fact, that I never saw him without thinking of my dream, and praying that it might come true, and asked him if he had no wish to be a Christian, and be numbered with the people of God, here and in eternity. "Why, to tell you the truth," he replied, “I don't believe anything about the subject. My father was a sceptic, and I suppose I inherited a portion of his infidelity. 'Tis true I often go to a place of worship, but I give little credit to what I hear." "Do you believe there is a God?" said I. "I can't say that I do," was his answer. I looked at him with some astonishment, for I had no idea of his infidelity, and said, "How long do you think it would take me to persuade you that your wheelbarrow made itself?" "Ah!" exclaimed he, "I know where you are!" The man saw that he was in a dilemma. To say that his wheelbarrow made itself would have contradicted his own belief and common sense, and if it became known, would have made him the laughing-stock of every child in the neighbourhood. What in the world would people think of a tall man, six feet high, who believed that "wheelbarrows

66

made themselves!" "Well," I continued, “if you know where I am, I suppose that you will admit that it required as much power and wisdom to make a tree, a horse, or a human being, as to make a wheelbarrow.' "O," he replied, "I know that this is a very beautiful world, and as to that, everything is made 'very good' in itself, and whatever 18 bad in the world is the work of man, and arises from the wickedness of the people." I was obliged after a few remarks to drive on, promising my neighbour, however, that we would have another conversation on the subject when we met

again. But as I went along the road, I could not help reflecting on the moral obtuseness of the man who could admit that the world was MADE "very good," and yet deny that it had a MAKER!!-who refuses to grant that there was any religious standard, and yet charge mankind with wickedness; not perceiving that where "there is no law there can be no transgression." How often, as I proceeded with the journey, the words kept rising in my thoughts-"The fool hath said in his heart, There is no God." How ardently should we labour to impart wisdom to such.-B. Parsons.

MRS. JEMIMA BAILEY,

OF BOSTON.

NOTHING which can be said respecting the departed can at all affect their condition. Their destiny is unalterably fixed. Censure and commendation are equally powerless_ so far as they are concerned. It should not, however, be considered a matter of indifference whether any particulars of their life are recorded, for these may, by the divine blessing, be useful to the living.

The object of the following biographical sketch is not to eulogize the dead, but to present a brief account of one who by her devotedness to God, and her zealous deeds in his cause, still speaks, and furnishes an example worthy of imitation.

Mrs. Jemima Bailey was born at Boston, Lincolnshire, in 1806. Of her early life no account is given, but there is little or no doubt that that part of her life was spent like that of the generality of young people. Religion, however, had not taken possession of her heart, but the pleasures of the world, more or less, attracted her attention. It was, nevertheless, while young, about nineteen or twenty years of

age, that her mind was awakened to a sense of her state as a sinner. There was something singular and impressive in the means employed to accomplish this important event. She had a remarkable dream thrice repeated, and in which she thought she was in a dark, deep chasm, escape from which seemed impossible. Under such circumstances she felt very deeply distressed. At length she saw a person of benevolent appearance, who seemed to say, "Arise, and endeavour to reach the top," which, with extreme difficulty, she effected; and then there burst upon her view a flood of light, and the full glories of heaven seemed to be revealed to her. The first, and even the second time she had this dream, she took little or no notice of it. Such is the fact, and it may assist to show how difficult it is for even "terrors by night" to awaken us out of the sleep of sin. The third time, however, this "night visitation" came upon her, she became so deeply impressed, that she resolved to visit the house of God. This she did without delay, and took a sitting in the Wesleyan chapel. It may be stated that this took place about two years before her marriage. At the time of its occurrence, there