are both in the highest sanity and vigour, and we feel the buoyancy of the spirit above the clay most distinctly, it is at those very moments that we are most sensible of the "weight of earth," recoiling upon us to humble our pride, and remind us of our mortality. These are but a few of the wretched trammels with which the imperfections of our nature clog the wings of friendship; but they are more than enough to convince us, that it was not designed that we should reap its full enjoyment in this life of probation, and to induce us to look forward, with humble hope, towards a better state of being, where we may associate beyond the reach of possible sin, sorrow, or separation, with those whom we loved on earth :-"To hear each voice, we feared to hear no more.'

Sceptics may speculate upon the subject, but you and I, my beloved friend, know to a certainty that there is

"A land of souls beyond that subtle shore,
To shame the doctrine of the Sadducee,
And sophist madly vain of dubious lore;"

And we know, too, that an eternal community of happiness is promised, by One who cannot deceive, to those," who by patient continuance in well-doing, seek for glory, and honor, and immortality* ;"-but to them only. If then,

we desire to meet again to part no more, after our brief career in this world shall have concluded; if it would, to each of us, be an incalculable addition to the poignancy of those delights which we are told "eye hath not seen, nor ear heard, nor the heart of man conceived," to enjoy them in participation with the other; if the reverse of the picture, if eternal separation, or a community of everlasting misery, would be exquisitely painful; Oh! let us both endeavour so to act in this scene of probation as to secure the alternative of bliss! Words, at least mine, break down beneath the subject. We may never meet again in this world; my heart aches as I dwell upon the contingency: but my feelings would be infinitely more painfully embittered if I did not, at the same time, look forward to a re-union, "where the wicked cease from troubling, and the weary are at rest; where no doubts, no jealousy, no selfishness shall ever come between us.' O! let us strive to realize the prospect! Let us by God's grace so live, that he who is summoned first may feel an assurance that his beloved com panion is following to the haven for which he is bound; and that the survivor, on his death-bed, may be able to think with complacency on him who has gone before, in the confidence that he shall re-open his failing eyes in the presence of his friend, in the kingdom of their common Redeemer! Are there not some, too, already flown from this life of sorrow to a state of inconceivable and unchanging happiness, a meeting with whom would be bliss in comparison with which every pleasure that this world can even offer (not to say bestow, for who is ignorant of the falsehood of its promises?) fades into utter insignificance? I know that you entertain such aspirations. Bear in mind, then, that your hopes can only be realized by the adoption of one line of conduct; and that we cannot live without God in this world, and yet secure an interest in that kingdom "not of this world," where the angels" of departed "little ones do always behold the face of our Father which is in heaven."

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I have written with the warmth which I sincerely feel. To conclude with more calmness, think, my dear friend, upon the support and comfort we might reciprocally afford and receive in our passage through this world, by walking side by side in the same path, and with the same avowed object. Upon your superior firmness of character it always eases me to lean; perhaps I have more active energy and warmth of disposition: at any rate, you would find me a sincere and affectionate companion by the way. Your dear

*Romans, ii. 7.

wife, too, I am sure, would rejoice to lend her assistance to us both; and thus united, we should feel doubly strong in our disregard of the sneers and sarcasms with which the world always attacks those professors of religion whose early career of vice and dissipation renders their change of conduct remarkable, and as it is thought, suspicious.

Turn these matters over in your mind, in the calmness of your present retired situation. If any of my arguments be repugnant to your present opini ons, do not notwithstanding determine against them at once, but let them rest for a while, and recur to them at another opportunity. If my principles and deductions be not, in every instance, correct, (1 cannot be so weak as to flatter myself that I am infallible, on subjects so new to me, too,) ascribe the imperfection to the advocate, not to the cause. The consideration of them may, at any rate, lead you into a train of thought, in the course of which you may light upon the truth. Some little hint of mine, some sentence almost accidentally dropt, may, perhaps, contain the happy seeds of conviction. But whatever success may attend my present efforts, you shall never want the earnest prayers of

Your most affectionate friend and brother,

A. B.

III. On the Nature of Addresses to the Heathen.

DEAR SIR,

To the Editor of the Calcutta Christian Observer.

A pleasing feature, observable in serious Christians of the present day, is their anxiety to promote the spiritual welfare of others, and especially to convey the glad tidings of salvation to pagan lands. There exists however a difference of opinion among them as to the relative importance of education and preaching the Gospel in the conversion of the heathen. I am myself a staunch friend to education, and hold it to be an excellent auxiliary in the propagation of truth: nevertheless, I maintain that the primary means for the conversion of the world is the preaching of the Gospel; it has the express sanction of our Lord; it has been the successful instrument of spreading Christianity in all parts of the globe, and I really believe, is the means, which above all, God, for the honor of his own name, has chosen for the purpose of finally establishing on earth that kingdom of peace and righteousness against which the gates of hell shall never prevail. "For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." (1 Cor. i. 21.)

My purpose on the present occasion is not to enlarge on this important duty, but rather to say a few words on the mode, in which, in my humble opinion, it is to be performed, and that especially with respect to the following particular, viz. IN ADDRESSING HEATHEN CONGREGATIONS, SHOULD THE ERRORS OF THEIR SYSTEM BE EXPOSED, OR SHOULD THE TRUTHS OF THE GOSPEL ONLY BE ENFORCED?

I have, Mr. Editor, briefly stated my views on this topic. I would however deem them worthy of little regard, were they not corroborated by the highest authority to which a Christian can appeal. I mean the example of our Lord and his apostles. Look at our Lord's preaching; beginning with the sermon on the mount, and you will find that he commenced his discourses almost invariably by attacking the prejudices and false notions of his auditors: "Ye have heard, that it was said by them of old time, &c. but I say unto you, &c." Look at Paul and Barnabas preaching at Lystra (Acts xiv. 15,)" We preach unto you that ye should turn from these vanities unto the liviny God, which made heaven and earth, and the sea, and all things that are therein." Again, at Athens, (Acts xvii. 22-31,) Paul says: "Ye men of Athens, I perceive that in all things ye are too superstitious. We ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device, &c. Finally, at Ephesus, what did Demetrius testify of Paul's preaching? (Acts xix. 26 :) Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul has persuaded and turned away much people, saying that they be no gods which are made with hands."

To adduce further proofs from the sacred writings would be superfluous. Suffice it to say, that the nature of things, experience, and the word of God, all confirm the truth, that in order to establish Christianity, the errors of the heathen ought to be controverted and exposed; and that when this is done in the spirit of affection, and with a view to the people's good, the most happy results may be anticipated.

L.

IV.—An interesting and impressive Account of the Earthquake at Lucknow, on the 26th August, 1833.

Of late India has been visited by more frequent and violent shocks of earthquake, than any which fall within the remembrance of the present generation. It is not for us to speculate on the secondary causes of phenomena so mysterious in their nature, and so appalling in their effects. Sufficient for us to know that "the Lord God omnipotent reigneth." And whether or not we can trace the sudden footsteps of his providence, or narrowly scan his high designs, we know and believe that all must be right and best which is the result of the ordination of omnipotent wisdom combined with infinite goodness.

Heretofore, accounts have appeared of the afflictive visitations of Divine Providence in different parts of India. Of these, the capital of Oude has had its full share. But the most threatening in its

aspect seems to have been the earthquake of August, last year. Of this visitation, a description has been given at the end of a useful volume of Moral Precepts, recently published at Lucknow. And though now somewhat out of date, we cannot refrain from quoting the article entire, assured that it is calculated at once to interest and edify our readers.

The

"On the 26th of August, 1833, the city of Lucknow, the capital of Oude, was visited at midnight by the alarming earthquake which shook India from the snowy mountains of Himalaya, even to the distant ocean. dreadful scourge of cholera had for some time previous been sent to afflict the people. In almost every street the wail of the broken heart was heard. Mothers, sisters, brothers, husbands, wives, mourning over the remains of those whom they had loved. The minds of the living were saddened by witnessing from time to time the corpses of the dead pass along their street, in progress to the tomb-the uncertainty of existence was impressed on every mind-sudden death in an awful form threatened every family, and superadded to the apprehension from this mortal scourge it was very awful to be awoke at midnight by an earthquake! The beams of the houses creaked, the lamps and punkas swung to and fro, the walls moved, and a tremulous motion, fearfully distinct, shook the whole earth. The tall minarets trembled in the sky, and the trees were shaken at their base; even the birds in the branches were aroused and evinced their appre hensions by their clamours. The sagacious elephants were awakened, and rose from their lairs, and showed their consciousness by that peculiar hollow noise in their trunks. The people left their houses, now sensibly rocking with the troubled earth, and sought safety in the open air, fearfully awaiting the result, and expecting every moment to hear the crash of falling buildings! The stoutest heart quailed, and at such an awful time, when the earth rocked beneath the feet, there was something peculiarly striking in hearing the sudden simultaneous and loud mingling of prayer from every quarter of the city; from thousands the appeal to the Almighty, Jsi all! est all! ¿U! Ullaho Ukbar, Ullaho Ukbar, Ullaho Ukbar, God is great! God is great! God is great! Men then felt their utter insignificance, and as it were, the presence amongst them of that great Invisible Being who was then awfully shaking the foundations of the earth; and to whom arose the earnest simultaneous midnight appeal of multitudes throughout the land, Ullaho Ukbar, Ullaho Ukbar.

"How many prayed then with earnestness and trembling hearts who never prayed before? Is God less worthy of our worship when regulating with an awful power the concerns of the universe, the changes of the seasonswhen supplying all the wants of men-than when shaking the earth beneath our feet? Let our language not only then, but always be, Ullaho Ukbar.

"Reader! when Satan the enemy of God and man would tempt thee by his baits to sin, to do aught that is base or mean, let thy noble answer in defiance be, Ullaho Ukbar.

"Christian! when thy spirit droopeth, when sin assails thee from within or from without, take example, remember the moslems when the earth rocked, and their shouts, Ullaho Ukbar.

"Fathers! Mothers! remember the sacred duties which God who shook the earth has laid upon you; to bring up your offspring whom he has given you, in the fear of the Lord; to set them the example of personal holiness, for God is great! Ullaho Ukbar.

"Husbands! Wives! remember that together ye daily worship God, else are ye incurring every day his displeasure, who said, "Worship ye me."

On this I beg to remark, that the principal theme of a Missionary's preaching should by all means be the gospel, the pure Gospel, wherein, without human additions or retrenchments, Christ is represented as the way, the truth, and the life, and as able and willing to save to the uttermost all who come to God through Him. Still I believe, that it is absolutely necessary, in order to open a way for the reception of the Gospel, to expose the false notions to which the heathen adhere. I must confess that I have heard very excellent Missionaries deprecate the doing of this, under the idea that making the people acquainted with the excellency of Christianity would suffice, and of itself, by a natural process, lead them to discover the deficiency of their own system, and induce them to abandon it. A late friend of mine, who was of this opinion, often made use of the following comparison to illustrate the subject: "Let the sun rise, and darkness will of necessity recede; let the sun of Christianity be held forth to the heathen, and the darkness of Hindooism will vanish away without further effort."

This may appear plausible; yet I fear the illustration is not quite to the point. The fact is, that the sun, when he shines forth, finds the generality of men possessed of eyes, prepared and anxious to behold his light, and therefore he is hailed with joy as soon as he appears on the horizon. But I would ask, what good can the bright luminary confer on persons who are deprived of their eye-sight, and incapable either of beholding his radiance, or of valuing the benefits of the light he is emitting? Christianity, certainly, is a sun, and a sun of great resplendency in the moral firmament; but it finds the Hindoos so blinded by their idolatrous creed and their prejudices, that it shines upon them in vain. A surgical operation, therefore, is requisite to remove the cataract from their spiritual vision; and this operation is the exposing the errors of their system. When this is accomplished, and not before, will they be capable of viewing and receiving the Gospel as a message of glad tidings.

I did myself for several years, on principle, proclaim Christianity to the heathen without, in my addresses, alluding to their superstitions and false notions; but experience has convinced me of the fallacy of this method, and I have since relinquished it. If the Hindoos were a thinking, reflecting people-a people anxiously seeking after truth-perhaps the mere preaching of the Gospel would suffice to enable them to perceive the defects of their own false religion, and for aught I know, to forsake it; but common observation shows, they are, generally speaking, not a thinking nor a reflecting people, neither are they anxious seekers after truth. They may hear the Gospel willingly enough, and admire the love of Christ, and might perhaps be persuaded to give him a place in their pantheon, as a Roman emperor once did; but they would not for a moment suppose that this was to be done to the exclusion of