The next morning, according to agreement, the Portuguese took us in tow for Victoria, on the Rio Nunez. The Belgian Consul treated us with great kindness, and placed at our disposal a small French brig, in which we arrived in the colony on the 22d of April. The deck was our bed, which was every morning wet with rain or dew, except where the passengers lay. I need not say all were jaded to the last extremity, and have since suffered from fevers, &c. Being again prevented from leaving by the mail, we have taken it as an indication of Providence that we should remain, and therefore, if the Lord will, shall return to our Station. Nothing can exceed the sympathy and liberality of our dear people on this trying occasion. We therefore, like Paul, "thank God, and take courage.”

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MUNÍ LÁL.

IN our last Number we introduced an account of Gaurí Shankar, a young Brahmin convert at Benares. Another scholar from Jay Nárayan's school was baptized with him. The circumstances connected with his case are thus related by the Rev. C. B. Leupolt―

The second youth who was baptized with Gaurí Shankar was Muni Lál, another scholar from Jay Nárayan's. He had read in the Oriental department of the school for about six years, and made good progress in history, geography, arithmetic, &c. About a year ago he was reading the Rámáyan (one of the most celebrated of the Hindu books), and compared its contents, and what else he knew of his own religion, with the New Testament. The result was, a conviction of the truth of Christianity. For six months he came regularly to Sigra, but wanted courage to renounce Hinduism publicly, and to embrace Christianity. Grace, however, prevailed. He came to me, stated his conviction, and gave a reason of the hope that was in him." He begged much to be baptized immediately, for he said he should not mind facing any one, not even his father; but if his mother should come and throw herself at his feet he feared he should not have courage enough to withstand her. I urged him to wait a little longer; to which he agreed, but expressed a wish to go away from Benares. I consulted Mr. Smith, and it was agreed to let him go to Jaunpur. He went, and a Christian brother accompanied him.

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Meanwhile, his father came and searched for him at Sigra. On Saturday night I heard of the young man's arrival at Jaunpur, and on Sunday I sent for his father and told him where his son had gone to. I also told him what had induced the lad to renounce the belief of his forefathers, and to embrace Christianity. I further told him I was going over to Jaunpur, my family being there. I would give him a seat in my buggy, and bring him back again. There he might see his son. He declined my offer, and begged me to bring his son back with me. All he wished was, to see his son once more before his baptism, and to put the question to him, whether he became a Christian of his own free will, or whether he was compelled to do so. I conversed with him for upwards of an hour, and he several times stated, "If my son wishes to become a Christian, I can have no objection, for he is not a beast, that I should wish to bind him with ropes." I consented to bring the young man back with me, provided he agreed to it, for he was perfectly at liberty to do what he liked. I went over to Jaunpur, and,

after explaining matters, he returned with me to Benares. On arriving at home we found the lad's father waiting. We first thanked God for having brought us safely home, and then the interview took place. There was a good deal of crying. At seven o'clock evening service commenced: the church was filled: some babus (native gentlemen) and a number of school-boys from the city attended. During the time the lads were baptized, the babus and school-boys all stood. The ceremony was solemn, and we all rejoiced at this new token of God's grace and mercy. After the baptism, Mr. Smith preached a very impressive sermon from Matt. ix. 2-8, adapting the subject to the occasion.

During the interview with his father the lad promised a visit to his mother, under the condition that no violence should be used towards him. To this his father agreed. Accordingly, the day following, the lad went to see his mother. He was accompanied by Nehemiah, Samuel, and one or two more. The father of the lad, knowing that we would be true to our word, had collected a mob, and, when the boy came, he was instantly seized and carried off. Our people had quickly to retreat, to escape a beating. Threats were uttered on all sides, and there was no want of abuse. As soon as I heard of it, I sent Christian Triloke to the thana, but the thanadar, a Hindu of the same caste, could do nothing. We knelt down to pray for the lad.

Next morning I went myself to see what I could do, but the lad was locked up, and I could see neither the father nor the lad; but was told that he was imprisoned, his family had cried all night, and the lad had preached to them all night; that he had eaten no food as yet, and did not wish to stay at home.

On my return home I instantly drew up a letter, and forwarded it to the magistrate, and next morning the lad was sent for. Meanwhile, his father set him at liberty, and in the morning I received a message from a babu, a friend of mine, to say that he was bringing the lad; but, before he could do so, the magistrate requested the young man's attendance in court. I went after him, and arrived just in time to hear his deposition. It was very short, and as follows-"No one induced me to go to Sigra, for how can the blind lead the blind? I became a Christian of my own accord, in order to obtain salvation; for there is no salvation in RamKrishna, because they do not possess the attributes of God." The magistrate declared the lad free, and he returned with me home. There was universal joy on our arrival, and Nehemiah proposed before all things to render thanks to our heavenly Father for the lad's safe return. We did so, and devoted ourselves anew to His service who had done all things well.

The young man's sincerity had been severely tested during his absence. Among other things, 100 rupees were offered him as a marriage present by a babu, if he returned to the religion of his forefathers. The boy's reply was in the words of St. Peter, "Thy money perish with thee," Acts viii. 20; and the babu who had offered him the money said, "A great change has taken place in that once timid lad: he has become bold, fearless, firm, and sincere." May he indeed become bold in his profession of the truth, fearless in proclaiming Jesus Christ and him crucified as the Saviour of sinners, and firm and sincere in his faith and devotedness to his God and Saviour!

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THE PUNJAB.*

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THE Punjab is the frontier province of India to the north-west, as Assam is to the north-east it has been subject to many changes and fluctuations; and often, as the tide of conquest has pursued its course towards the rich plains to the south-east, has the Punjab been ruined and left desolate. Since 1848 it has been annexed to British India.

The plain of the Punjab is marked by dryness and warmth, and abundant irrigation is necessary in order to its being productive. If supplies of water be withheld, it becomes a sterile waste, overrun with low bushes. In the good providence of God, remarkable facilities have been afforded for the extensive use of artificial irrigation. It is intersected by five rivers, which, having their sources at different points in the mountainous range northward, converge in their respective courses until they meet in one large channel called the Punjnud-the conjunction of two words, meaning "five" and "river." If the hand be stretched to its full extent, the five fingers will present an illustration of the five rivers, and the spaces between of the doabs, or different tracts of land that lie in the forks of the rivers-do-ab being the joining together of two words, which mean "two" and "water." We at once see with what ease canals might be cut leading from each river to its neighbours on the right and left, so as to intersect the intermediate doabs with a net-work of irrigation, like the minute fibres with which the leaf of a tree is intersected. Indeed, in former ages, such canals had been constructed, but they were suffered to decay, and had become choked.

Extensive works are now being carried on by the Indian government for the purpose of supplying this deficiency; more particularly in the Bari Doab, lying between the rivers Beas and Ravi, and on which are situated the cities of Lahore and Umritzur. It is being intersected by four canals, which pass lengthwise through the Doab, and which are so extensive as to require 488 miles of channel to be excavated. Besides this, immense masonry dams are required at different points-one 500 feet long, another 300, and another 1200. At one point a large body of water, 120 feet wide and 5 deep, is carried for three miles along the top of a tortuous narrow ridge. The cost of such works will, of course, be very great, but the advantages will be proportionate. The extent of water-power placed at the disposal of the inhabitants of different parts of the country will be such, that, inasmuch as the Punjabis take to machinery more kindly than the inhabitants of the north-west provinces, the cost of the works required will be soon' paid off.

But there is another irrigation required. "There is a river, the streams whereof shall make glad the city of God," and channels need to be provided by which these waters of life may freely flow forth amongst the people of the Punjab, who, for the want of this, have

Punj-ab is the conjunction of two words, signifying "five" and "water." The Punjab is therefore "the country of the five waters."

hitherto been barren and unfruitful to God. The religion which has hitherto prevailed has been like the sandy bed of a choked-up water-course, and it yields no improving, fertilizing influences. It is a system midway between Mahommedanism and Hinduism. It rejects the Shasters and idols of the Hindus, and, instead of Mahommed, it holds Nanuk in reverence as it founder, and, instead of the Korán, an unmeaning rhapsody called the Grant'h. This is read aloud in the dharmsalas, or temples, to the people, who crowd round the officiating guru, or priest. The illustration presents one of

these native readers; but such are as "clouds without water," and the Sikhs remain arid and dry as their own doabs.

But channels are beginning to be formed by which the waters of life may reach these thirsty lands, healing as they flow, and giving life to every thing they touch. Missionary operations have been commenced, first by the American Presbyterian Board, and more recently by our own Society. Our first two Missionaries, Messrs. Fitzpatrick and Clark, have been most kindly received by the

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ENCOURAGEMENTS TO MISSIONARY WORK IN CHINA.

English residents in that country; large sums have been given, two in particular of a thousand pounds each, besides many others; and valuable co-operation rendered in every possible way. Our Missionaries are stationed at Umritzur. May we imitate the energy of the government in their efforts to benefit the Punjabis in temporal things, and labour diligently that, instead of being barren and unfruitful, they may become a Christian people, and bring forth fruit to God's glory! "Every thing shall live whither the river cometh."

ENCOURAGEMENTS TO MISSIONARY WORK IN CHINA. In our last two Numbers we have given an account of Ningpo, and the difficulties connected with Missionary work in China. We now present the brighter view, as Mr. Cobbold has sketched it for us.

In a former paper I told you some of the difficulties of the Missionary work in China, arising from the language, the character of the people, their ignorance, and the policy of the government. Now perhaps you will think that it is of no use to labour among such a people-the money will be thrown away-the time and labour of the Missionaries will all be lost; that perhaps, after all, the money had better have been spent at home, and the Missionaries remained in England to work in some home parish. I will therefore show you what encouragements we have to go on, and why you ought not to think that the time, the toil, and the money, have been thrown away: and I think that if we, who leave our country and friends, and give up so much that is most dear to us, are not deterred by the difficulties, you at home, who are only asked to contribute your money to this cause, and to give your sympathy and your prayers, ought not to hold back these.

First, then, I would say that the simplicity of the Gospel is a great encouragement. If it were necessary first to go into some very deep mysteries, and use very deep and obscure language, before we could preach the Gospel, then we should almost despair of effecting any thing. But what is the fact? All men have got something of a conscience; they know something of what sin is; they all know what death is, for they see it constantly before their eyes; they all know what suffering is, for they are continually meeting with it in every form. We, then, tell them of One who hates sin, and punishes it; but who loves the sinner, and will freely pardon him: we tell of the abolishing of suffering and death, and of their place being taken by happiness and life: we tell them that, by the death of Jesus, the sinner may be pardoned, and so escape condemnation. All this does not require any difficult language: all is able to be taught by the most simple words. And is this enough? Yes, it is enough for salvation. Of course, if we get ability, we will go into deeper truths. When we know the language better, we shall be able to overthrow the false reasonings of the philosopher and of the idolater; but the simple preaching of Jesus, without bringing forward any proof whatever, has often been made effectual to the salvation of the soul.

And there is another thought that gives us encouragement to persevere: it is this, that we never know when the work may not take effect. We are told to sow our seed in the morning, and not to hold back our hand in the evening, because we cannot tell whether that sown in the morning