poor give his mite cheerfully-it is the cause of the Bible and of the Bible's God. If the Kildare-street Society possess your confidence, as I think it deserves, transmit your funds to it. The Society is not dead, but weakened by the withdrawal of the Government grant-do you restore its strength to it. It is still labouring in your cause; it still offers gratuities to the masters and requisites to the schools. If you prefer other societies, I seek not to control you-support them. If you prefer devoting your funds to the schools in your immediate district, do so yourselves, or communicate with the Society on the subject. In any of these cases, let the congregational education committee look more closely to the progress of the children in the schools, particularly their scriptural education, and remunerate masters accordingly. Consider the master's cause is yours; he cannot labour unsupported; you know the adage, "an empty sack cannot stand." He must, if not supported, fall into the hands of the Board; their bait is tempting, and in vain will you seek to get him back. Let the congregational education society regulate the rates of payment in the schools with the concurrence of the masters; let the rich pay his due proportion; let the poor have education, and pay what they can. Let every man do his duty to God, his neighbour, and himself, and let us then await with calm but unshaken confidence in the God who rules in heaven and on earth, for that convulsion which, to all appearance, is not far distant; and that the God of all grace may be with in that day, is the sincere you devoted your AN ELDER.

servant.

prayer of

RELIGIOUS INTELLIGENCE.

THE crowded state of our pages prevented us from giving any particulars connected with the East Indian Branch of the Scottish Missionary Society in our last number. We shall now very briefly, and principally for the information of our country readers who may not have access to the monthly papers of the Society, give a short account of the operations which are in progress in that interesting but benighted land. In our last, we stated that the Society has four stations in India, viz: Bankote, Hurnee, Poonah, and Bombay. At Hurnee, there are two Missionaries, viz: Rev. John Cooper and Robert Nesbit ; in Bankote, the Rev. James Mitchell; in Poonah, the Rev. John Stevenson; and in Bombay, the Rev. John Wilson. The Missionary operations at the different stations consist in preaching the Gospel, distributing great numbers of religious tracts on the absurdities and superstitions of Heathenism, and exhibiting the Gospel plan of salvation-establishing and superintending schools in connexion with the different stations in which literary and religious knowledge may be inculcated on the minds of the rising generation; and in going from village to village, at different seasons of the year, for the

purpose of proclaiming the message of reconciliation to perishing sinners. Thus at Hurnee, during the past year, twenty-six schools were in opera, tion, and afforded instruction to 1215 children. 14,100 tracts and ele mentary works have been printed at the lithographic press. In addition to a daily lecture, a Mahratta service was conducted every Sabbath afternoon, at which the teachers of the schools, and all connected with the station, had an opportunity of attending. Respecting the manner in which they are received in their public addresses in the streets of the village, the Missionaries give a most deplorable account. "In most instances," say they," when two or three are seated together, our approach is a signal for their immediate separation and departure. The Gospel which we preach is loathed by them, and the name of the Saviour, to whom we bear witness, is cast out as evil." In their tours to distant villages they met with more encouragement than in the place of their residence but it is to be doubted they obtained audiences chiefly through the influence of novelty. Five individuals connected with this station were admitted into the church by baptism during the past year. Respecting two of them, the Missionaries say, "their baptism took place in the presence of a large company of natives; and the confession which they witnessed was distinguished both by great intelligence and every mark of sincerity. At Poonah, Mr. Stevenson labours diligently among the Hindoo and Mahommedan population. He preaches in the markets and in the streets, and engages in controversy with any who undertake to dispute his statements. His journeys to distant towns and villages during the past year were very extensive. In one of these to Nasuk, by way of Ahmudnuggur, he performed a circuit of 260 miles; in another to Akulcote, he travelled 350 miles. In the course of these tours he engaged in many controversies with the Brahmuns, who generally take refuge in scepticism. In the smaller villages he had many opportunities of declaring the unity and spirituality of the deity, and the grace of Christ Jesus, the Saviour of the world. The people in general were ready to hear, few made any objections, and those who did, appeared to do so with candour and sincerity. So eager were the benighted people to obtain a knowledge of what is contained in the Gospel, that in one month he distributed about three bullock's load of tracts and portions of the Scriptures; another class of Mr. Stevenson's hearers were members of the Church of Rome, who were seeking for seriptural knowledge. Twice a week he had a meeting with persons speaking the Tamul language; of a number of applicants from among them for admission into the church, six were received, of whom five were formerly Romanists, the other was a Heathen. The Indo-Britons of the Protestant persuasion, who are more or less descended from European fathers, and the European soldiers have demanded much of his attention. The Indo-Britons form an important branch of the community, and it is gratifying to be able to state, that all Mr. Stevenson's efforts to benefit them were in consequence of their own solicitations; and that in several instances their desire for religious instruction was attended with a real and permanent blessing. He held a meeting with them every evening, and kept a separate service on the Sabbath for the Europeans, in addition to two weekly lectures, at which all who chose might attend. These, with his other engagements, have kept him in a continual routine of duty, which, it is to be doubted, must, in the climate of India, soon affect his constitution, and diminish his future usefulness. At Bombay, Mr. Wilson has been much engaged in controversy with, the Hindoos, the Mahommedans, and the Parsees, respecting the claims of their respective sacred books,

a con

their precepts, the characters of their deities, and the merits and impor tance of Christianity. The discussion with the Parsees on the evidences of the religion of Zoroaster has been exceedingly interesting. We have seen several numbers of the "Oriental Christian Spectator," in which the letters on both sides are given; and while we deplore the prejudice and ignorance which darken the mind of the writer, still it is highly gratifying to find that a spirit of inquiry has been excited, and that even so much. of the word of God is known by this class of people who have been hitherto so much neglected. Mr. Wilson admitted four persons into the church last year, who, in the judgment of charity, appeared to have embraced the Gospel. The schools in connexion with this station, according to last year's report, were 18 in number, and contained 911 boys and 173 girls, in all 1084 scholars. Mr. Wilson has assembled the native converts in Bombay, and formed them into gregation; and in a late letter he states, that on the preceding Sabbath he had celebrated the Lord's Supper with nine natives, including two who were admitted into the church by the American Missionaries. The Directors of the Society lately received a letter from a number of gentlemen in India, soliciting them to send a Missionary to Bombay, for the special purpose of communicating Christian knowledge to the natives through the medium of the English language. In aid of this measure, these gentlemen have come forward with very liberal contributions-one subscribing not less than 2500 rupees; three 1500 rupees each, and others very handsome sums, making in all 9134 rupees, or upwards of £800. But while we record with much pleasure the zeal and liberality of these gentlemen, we are obliged to add, that the Directors, in consequence of the depressed state of the Society's funds, have found it impossible to accede at present to the proposal. They have not, however, positively declined it, but have sent out an inquiry, as to what prospect there may be of raising in India the whole, or any part, of the funds necessary for the future support of the Missionary, before finally determining on the measure. Mr. Wilson also writes, that a number of pious gentlemen have enabled him to establish a school, in which the natives are instructed in English-the course of education to be strictly religious. He also writes,-"A gentleman of the Madras Civil Service has sent a proposal to me, regarding the establishment, by our Society, of a Mission in the city of Madras. He will, he says, contribute £150 per annum. He wishes the Missionary to confine his educational efforts to the English language." Thus we see a wide and extensive field has been opened up by the society in India. Opportunities are thus presented, of which it is to be doubted the Society cannot avail themselves, as their funds are not sufficient to uphold even their present establishment. In the course of the last four years, there has been a deficiency of £3600; and unless the liberality of the public be greatly extended-unless the Christians of these lands come forward promptly with contributions, commensurate with the urgent and pressing demands which are made on their benevolence, the Society's operations must be reduced-its utility cramped-and the Gospel withheld from multitudes who are rejoicing at its joyful tidings. Our readers, and all who are interested in the progress of the Redeemer's kingdom, have now an opportunity of exhibiting how much they value the blessings of the Gospel among themselves, by increasing their exertions on behalf of this Society, which has done, and is still doing, so much in the amelioration of the temporal condition, and in brightening the eternal prospects of so many of our brethren of mankind.

181.

MR. DOHERTY.

[The following article has been forwarded to us, with an urgent request for its publication in the present Number. On taking it into our hands and perceiving the subject, we resolved to refuse the request, not wish ing to have any thing to do with the melancholy case of which it is an exposure. When we read the article, however, we found it to be so able, and calculated to be so generally useful, not merely as an exposure of the unhappy young man who has been drawn aside by temptation, but what is more important, of many of the ignorant and unfounded charges brought against the Confession of Faith, that we were induced to change our purpose. At the same time we have no intention of cheating our readers, by occupying our pages with so worthless a case, and we have therefore gone to the expense of printing as many additional pages as were required for the article. The author, indeed, anticipating our refusal of it, has offered to pay the expense of the additional printing. As for ourselves, all we have to say on the subject is this, that we were present at the examination of the unhappy young man, by the Synod's Committee in October or November last, and without any hesitation or explanation, he professed his belief in the doctrines which form part of the usual course of education at that time, namely, "the Trinity, original sin, justification by faith, and regene ration by the Holy Spirit." We have not seen Mr. Doherty's letter, but we have heard that he has declared his doubt or disbelief of these and their kindred doctrines for some years. If this be correct, while yet he freely professed them a few months ago, the public will know what weight is to be attached to his testimony. Or if he has since changed his opinions, perhaps some of his acquaintances will be sus peeting that certain ecclesiastical changes may have had some influence in effecting the revolution. One good, however, has been effected; the Synod has been relieved of one person unworthy of its membership. Query-Why was it necessary that Mr. Doherty should have taken so public a manner of proclaim ing his separation from the Synod, when it is contrary to the usual practice of young men, passing from one body to another?-EDIT.]

TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN. SIB In the last Number of a contemporary publication, I have just met with a letter from Mr. W. H. Doherty, announcing the reasons which have induced him to separate himself from the Synod of Ulster, and to connect himself with some other religious society; to which, I conceive, it would be desirable that some observations should appear in reply. I am not one of those disposed either to blame, or to turn, ❝ with coldness and dislike," from that gentleman, in conse quence of his late conduct. I give to every man the liberty of judging for himself and of deciding for himself if he will differ from me, I blame him not, and to Mr. Doherty and

every other man I extend, with all my heart, the same privileges and the same liberal indulgence which I claim for myself. But, in stating his reasons of withdrawal, that gentleman has made use of many assertions which are unfounded, and which cannot be expected to pass with the same immunity. The Synod of Ulster never specially requested Mr. Doherty to become a student under its care-it was his own free choice which dictated to him the propriety of his connexion with it in that capacity-it never attempted to hold him forcibly in that connexion; and if its acts do not harmonize with his judgment, it has done him no injury, he may leave it, if it should so please him; but in doing so, he has no right either to falsify its doctrines, or to cast out foul insinuations respecting the characters of its members. This cannot be expected to pass without contradiction or exposure; however Calvinists may be unwilling to become the assailants-they will not permit the interests of truth to suffer by their languor or indifference.

In the first sentence he states, that "he is a student of divinity in connexion with the Synod of Ulster, and that to that body all his friends and relations are attached." One might be inclined from this to suppose, that Mr. Doherty was a scion of some of the old families which have long been steadily attached to Presbyterianism in this country. But this is not the fact he is a mere novus homo, so far as Presbyterianism is concerned. Without, however, going back to past times, and referring to the Proteus-like creed of some that are gone, I may merely ask him whether it would not turn out, upon examination, that one of his nearest relations is a hearer in a congregation avowedly Unitarian, and unconnected with the Synod of Ulster, if he be a hearer in any congregation whatever; and surely that person, in either of these cases, cannot be very strongly attached to that body from which Mr. Doherty has now separated himself. Other instances might perhaps be pointed out, where very little attachment to the Synod of Ulster could be proved, but this one is sufficient to invalidate the truth of his statement; and when he commences thus, he cannot be supposed to be very scrupulous about facts in the remainder of his epistle. If this subject be displeasing to Mr. Doherty, let him blame himself for its introduction.

He also avers that there is a "large and respectable body of avowed Arminians in the Synod," and that "they have been mercifully enabled to bear, without a word of opposition or a murmur of discontent, "the various indignities which that body has heaped upon their creed." How does he know that