tried, and, to some extent, successful pioneers. Still, we have all many feelings in common at parting with home and native land. My answer to this inquiry must have respect to the subject as viewed in different lights. It is one which has very frequently and very deeply occupied my thoughts. Nor has it been easy for me at all times to arrive at a satisfactory conclusion. Sometimes the question has occurred in connection with family interests, responsibility and affection; sometimes to home efforts for the mission in our churches; sometimes it has demanded reconsideration in reference to the happy relationship which has subsisted for the last eighteen months between myself and this christian society; sometimes in view of advancing years with often feeble health of myself and beloved wife; sometimes in view of the fact that my post is now in part occupied by a brother whom I am reluctant to displace; and finally, sometimes it will insensibly occur in the midst of much-loved friends, and congenial scenes, and happy seasons of christian fellowship. The above considerations have oft been felt, and would if I could see that it was not my duty to return to India, make me thankful to be employed at home. But after much anxious deliberation I arrive at the conclusion that it is my duty and privilege to return and labour in India. I take my stand on my personal obligation to the Saviour, my conviction of the necessity for more la bourers being sent to Orissa, and my estimation of the privilege of being employed in the work. I desire never to forget the rock whence I was hewn, and the hole of the pit whence I was digged. I feel that it is owing to divine grace that I perished not in the sins of my youth. All I have and am, belong to Christ, and I feel that I am under eternal obligations to serve his cause in what When personal ever way I can. wishes, or family connections, or earthly hopes, come in competition with the Saviour's claims, I have decided they must not be heard, or allowed to drive me from my purpose. Let my poor life and all its powers be his, for him I doubly, trebly, owe them all. This I consider my pole star which is to govern my course. When I fix my eye on this, all is clear and fair before me. When I loose sight of this, my way seems beset with doubts, and temptations, and perplexities. Having thus silenced self and its claims as affecting my decision, I come with more unfettered judgment to survey the claims of Orissa for my further services. It is in that field the Lord has been pleased to employ my humble modicum of talent to much better purpose than I could have thought possible; and my hope is that past services and experience in the work may enable me to serve the mission in some departments for the future, more effectively than a junior brother can. As so much has been said in this volume of the wants and extent of the field the writer forbears to expatiate here on this point. Finally, I glance at the estimation I have formed of the privilege of being employed in this glorious work, and here I expect to be very little understood, and scarcely credited. The usual remarks of my beloved friends have been, 'I think you have been out long enough: let others go who are younger,' or, 'I think you have served your turn pretty well: now let others have theirs.' These are remarks that imply that there is some grievous self-denial in going again, and which, manifestly, to me, proceed on a misconception of the real dignity, benevolence, and glorious privilege of the work. It is no self-denial to me in any of these views, to embark in the missionary enterprize. I count it my highest joy. I cannot but look with astonishment at the view taken of the missionary office by the christian church at large, and especially by christian ministers. It is vain to palliate the fact that no adequate idea has yet been entertained of it by either ministers or people. What society has yet been able to send out its best men; rather which has not sent out as a rule (I admit that there have been bright exceptions to it) its men of lowest standing, most immature mental cultivation, and least popular talents. And they have sent them to occupy the first post in the church and general society; to engage in the most erudite and important labours, and to promote the highest purposes of man for time and for eternity. That they have not proved failures in nearly every case is nothing to the credit of the prevailing taste. I blame not the Boards and Committees, they have sent the best they could obtain, but I refer to the prevailing wrong views of this matter. It has been my lot to see contempt thrown upon the missionary cause in many a flippant newspaper and pamphlet; I have felt the scorn of the supercilious official as I have prosecuted my humble task; I have smarted under the lash of sarcasm, and taunting inquiry, 'Where is now your God?' from the infidel and the heathen, but I have never seen so deep an insult offered to our holy cause as by this feeling in the very bosom of the church itself. Sure I am that the ambitious lovers of distinction and influence do not know what they are overlooking, when they overlook the missionary cause. And it is well they do not. 'God chooses the weak things of the world to confound the things which are mighty,' &c. But I may be allowed to say with all sincerity that I have ever, even when I have thought that to settle down in the pastoral office at home would be my lot, felt that such a step would be coming down from the eminence on which the missionary of the cross really is placed. Those in the field know and feel this, and wonder at the men who cannot appreciate their high calling :' men who might be missionaries abroad, but prefer staying at home. They rejoice in their privileged lot, and while they magnify their office know that it is the work in which they are engaged, and not their own talents or merits, which dignifies them as individuals, and makes them a blessing to others. Whatever, then, may become of me, or my name, I do crave for my work a higher estimate. Till this is the case, and the finest talents, the most profound scholarship, the most commanding influence are laid upon this altar, and christian men and christian women of whatever rank, feel it to be their highest privilege that to this they are called, depend upon it our work will not occupy its proper place in the prayers, the faith, the support, and the practice of the christian church. I shall believe that notwithstanding all the fine speeches at our annual gatherings, there is real practical infidelity in the heart. The second question, as to the estimation I have formed of Hindoo converts and ministers, has been sufficiently noticed in the preceding chapters, I shall therefore pass it by, and offer a very few remarks on the expectations I entertain that India will be evangelized and become a province of Immanuel's empire. The basis of all our hopes is God's immutable Word in connection with his Almighty power. He is able to perform what he has inviolably promised. We may loose sight of this, and advert to other grounds, as the favour of the powers that be, the number, fame, and practical efficiency of our missionaries, the prosperity of our funds, the success of educational schemes; or even stand on higher ground, as the ultimate cer tain triumph of truth, the adaptation of the Gospel to the wants of men, and a variety of similar considerations, but I apprehend that no foundation is broad enough and strong enough to support the missionaries hope but the sure Word of God. With this he stands or falls. Hence, on the scriptural means employed in a scriptural manner we build our expectations of seeing India converted. And as the church generally perceives and acts on this rule do my hopes for India strengthen. But, leaving the question in its general bearings, and those ultimate issues of which no believer in inspired prophecy can doubt, I notice the question in its more limited aspect in relation to Orissa. And here I answer, we have, after twenty-five years of actual labour, began to make some impression on the people, and some progress in preparing the field for christian cultivation. Many difficulties have been overcome, many obstacles to our progress, both on the part of the government and the people removed, many successful efforts put forth, much preparatory work accomplished, and sufficient fruit of our labours has been gathered to prove that those labours are of the right kind-that the means we employ are adapted to the end. or America? Would you be content to say the gospel has been introduced there, and the people will at length be converted? Yet, with how much more propriety might it be so concluded in any such case than in relation to any part of our missionary field in India. I am afraid there is much real cruelty under the garb of much faith and piety in such speculations. Have they not led to the withholding of forces which ought to have been sent, and thus have thrown back Orissa's evangelization very considerably. I answer, then, while I doubt not of Orissa's eventual conversion to Christ, that our present men and means are totally inadequate to bring about this result. It would be absurd to speak otherwise, and therefore I feel that I am bound not to weaken by any procrastinated absence on my part the very inadequate efforts that we can make for the evangelization of Orissa. Very possibly my ministry may not make so many direct converts as at home, and the exercise of it may not be anything like so pleasant to myself, and moreover the results may by some be estimated at a lower rate, but I do not so view the matter. For others may do the good I might do here while they could not do it there, and on this ground I see But you will say are those means my duty clear. But I look far beadequate to the contemplated end-yond this: our present incipient efthe conversion of Orissa to Christ?' I answer yes, and no: yes, inasmuch as the kingdom of heaven is like leaven, once really introduced it will eventually work out its destined results, and leaven the whole mass. In this sense our means are sufficient. An influence has been excited which not all the formidable opposition of Satan, Brahmuns, caste, and Hindoo depravity, cherished by Hindooism I would quote in this connection and all other isms can finally resist. the language of my colleague at CutBut would you be satisfied with such tack, We are effectually, though apan answer in relation to the evangeli-parently slowly, demolishing a system zation of any town or city in England of idolatry which has flourished for forts are to affect future generations. Myriads of converts gathered into future churches are to issue from these small beginnings, and throughout all coming generations of man a multitude which no man can number, washed in the blood of Christ and renewed in the Spirit of our God, are to testify before the throne that our labours were not in vain in the Lord. unknown ages, and has defied all other attempts; it is now cracking and splitting preparatory to its fall. And as the crisis comes on, shall our friends think of relaxing their efforts, much less of suspending them! How act the brave phalanx which assails the citadel of the foe? Every intimation of success serves but to stimulate their zeal, and increase their efforts. Though many brave men fall in the breach they still press on till the standards are planted on the conquered battlements, and shouts of joy proclaim the conquest effected.' 'So must we press on till the enemy is subdued, and Christ shall reign in Orissa. Foremost in the band, we write to tell our fellow labourers, our helpers in the war, that many indubi- A FAMILY IN HEAVEN. By the Rev. Albert Barnes, Author of the Commentary. A family united in heaven! It is possible that there may be such an eternal union. It is not necessary that religion should make an eternal separation. There is nothing in the nature of Christianity which naturally and necessarily demands this. There is no such adaptation of the Gospel to one member or portion of a family only, as to make such a result inevitable: There is no restricting of the offer of salvation to the father, the mother, or to one of the children of the family; there is no limitation of the efficacy of the atonement which makes it impossible that the blood which saves one should save all; there is no such circumscribing of the power of the Holy Spirit that he can renew and sanctify only a portion of the family. The blood which has been sprinkled on one heart may cleanse all; the same Spirit that has renewed and sanctified the father or mother is able to renew and sanctify each child; and the same grace of the Gospel which prepared that loved and lovely sister, who has been taken from you to walk by the side of the river of life in white raiment, can prepare you also to join with her and walk arm in arm on those shady banks. Look upward to yonder heaven. See there your smiling babe. It stretches out its hands and invites you. Come, father, mother-come, sister, brother," is its sweet sound, 66 come and take the water of life." A whole family united in religionwhat a spectacle of beauty on earth! A family lying side by side in their graves, to be united again in the same blessed resurrection, what a spectacle for angels to look down upon with interest! A whole family united in heaven, who can describe their everlasting joys? Not one is absent. Nor father nor mother, nor son or daughter, are away. In the world below they were united in faith and love and peace and joy. In the morning of the resurection they ascend together. Before the throne they bow together in united adoration. On the banks of the river of life they walk hand in hand, and as a family they have commenced a career of glory which shall be everlasting. There is to be hereafter no separation in that family. No one is to lie down on a bed of pain. No one is to wander away into temptation. No one is to sink into the arms of death. Never in heaven is that family to move along in the slow procession, clad in the habiliments of woe, to consign one of its members to the tomb. God grant of his infinite mercy that every family may be thus united. LITERARY AND SCIENTIFIC SELECTIONS. CHALMERS AND VINET. EVERY one familiar with the writings of both men, will readily allow that they resemble each other in breadth and energy of mind, originality of conception, and splendor of diction. Chalmers, we think, has more of energy and passion, but less of philosophical acumen and delicacy of perception; more of oratorical force and affluence of imagery, but less of real beauty, perspicacity, and power of argument. His discourses resemble mountain torrents, dashing in strength and beauty, amid rocks and woods, carrying every thing before them, and gathering force as they leap and foam from point to point in their progress to the sea. Vinet's, on the other hand, are like deep and beautiful rivers, passing with calm but irresistible majesty, through rich and varied scenery; now gliding around the base of some lofty mountain, then sweeping through meadows and corn fields, anon reflecting in their placid bosom some old castle, or vine covered hill, taking villages and cities in their course, and bearing the commerce and population of the neighbouring countries on their deepening and expanding tide. The diction of Chalmers is strikingly energetic, but somewhat rugged and involved, occa. sionally, too, rather unfinished and clumsy. Vinet's is pure and classical, pellucid as one of his own mountain lakes, and yet remarkably energetic and free. Another thing in which they differ, has reference to the mode in which they develop a subject. Chalmers grasps one or two great conceptions, and expands them into a thousand beautiful and striking forms. His great power lies in making luminous and impressive the single point upon which he would fix his reader's attention, running it like a thread of gold, through the web of his varied and exhaustless imagery. Vinet penetrates into the heart of his subject, analyzes it with care, lays it open to inspection, advances from one point to another, adds thought to thought, illustration to illustration, till it becomes clear and familiar to the mind of the reader. His intellect is distinguished VOL. 13.-N. S. S as much by its logical acumen, as its power of illustration and ornament. He seldom repeats his thoughts in the same discourse, and rarely fails in clearness of conception and arrangement. Chalmers delights and persuades by the grandeur of his ideas, and the fervour of his language, but he adds little to the stock of our information. He abounds in repetitions, and is not unfrequently confused in his arrangement, and somewhat negligent in his statements. Though eloquent and powerful, his discourses are not remarkably instructive. But this is not the case with those of Vinet. While they charm by their beauty, and convince by their persuasive power, they abound in original views, and lead the mind into fresh channels of reflection and feeling. While one is satisfied with reading the productions of the great Scottish divine once or twice, he recurs again and again to those of his Swiss compeer. They abound in the seeds of things,' and possess a remarkable power to quicken and expand the mind. On this account they ought to be read, or rather studied, slowly and deliberately. Like the works of John Howe, which Robert Hall was accustomed to read so frequently, they will repay many perusals. Both of these distinguished men are truly evangelical in their theological views; they develop with equal power the peculiar doctrines of the gospel, and in their several spheres have done much to promote evangelical religion among the higher and more intelligent circles of society. Both have laid their great literary and scientific attainments under contribution to illustrate and adorn the religion of the cross, and have devoted much time and attention to these great moral and politico-ecclesiastical questions which at present are agitating the whole christian world. On most of these questions, the views of Vinet are more thorough and consistent, and aim at a complete separation of the Church from the State; a result, however, to which Chalmers has come in practice, and which he will unquestionably yet reach, even in theory. They are alike in this,-that both of them are possessed of great simplicity and earnestness of |