follow, and which contain a pretty full account of the most important circumstances that have taken place since he opened up his doubts, and resolved to embrace our religion. He is with MR. M'PHERSON and DR. Ross every day; and these two employ themselves, the one in building him up, and the other in pulling him down ;-the former in showing him the way of GOD more perfectly, and in endeavouring to bring the truth home to his conscience; the latter in pointing out the inconsistencies of the Koran, its contradictions, and its want of evidence, and in comparing the system of religion contained in the Koran with that contained in the New Testament. By this means he is not only strengthened in the faith himself, but he is furnished with arguments by which to withstand the arts of his countrymen; and the Journal points out, in many instances, with what ability he has used the weapons thus put into his bands, and improved upon the hints which were previously thrown out to him. We must say, likewise, that his own abilities are very considerable; that he has discovered much acuteness in bringing forward most convincing arguments suggested by his own mind; and now that he has entered upon the true way of life, his perceptions are so quick, that he seizes, almost at a glance, the whole force of an argument or a doctrine which is once set before him. It is the subject of our frequent and fervent prayers, in which we have no doubt you will join us, that the good work which has been begun in his heart may be carried on to perfection; and that he may be made a powerful instrument in the hands of the great Head of the Church, for bringing many of his countrymen to follow his example. He burns with a desire to tell to all, the great things GOD has done for his soul,"

Extracts from MR. M'PHERSON'S

Journal.

"April 16th, 1823.-MAHOMED ALI, my Arabic Teacher, came at his usual hour this morning. After the customary salutations, I began to translate my lesson from Arabic into Persic.-The manuscript which I read was a Confession of Faith, agreeably to the opinions of the Mohammedan sect of the Shisaths, to the soundness of whose religious tenets the Teacher uniformly bore testimony. The chapters to which our attention was particularly directed this morning, contained the Mohammedan views of the Nous-o-Kouser, or the reservoir of nectar in Paradise, and the intercession of the prophets and imams. On offering a few remarks upon the absurdity of

such a system of divinity, I was more than surprised to hear him reply, 'I no more believe what is contained in that book,' pointing to the Confession of Faith. Hearing this unexpected concession, I was the more encouraged to enter into serious conversation with him. He now told me, that his soul was in deep waters,-that he could not sleep at night from reflecting upon his perilous situation, in believing a religion which he was afraid was not the true one; and added, I believe all that you have told me, but one thing does not yet appear plain to my mind, viz. how CHRIST can be both GoD and man.' "The subject,' I remarked, is a difficult one, but no less true on that account; you have not yet properly understood what we Christians believe in reference to that one point. There is a marked distinction between the human and divine natures of CHRIST,-the former of which was necessary in order to suffer for our sins, and the latter that it might stamp an infinite efficacy upon the atonement of the man CHrist Jesus. Besides, your first grand inquiry ought to be, have I sufficient evidence to believe the Scriptures of the Old and New Testament to be really and truly a revelation from GOD? Having assured yourself of this, then it is your duty to receive all the doctrines contained in it, though there should be some things connected with them which you are not able to comprehend.' This answer apparently relieved his mind a little, for he had no hesitation in assenting to the soundness of the principles contained in it. I lifted up my heart to GOD that he would direct me what to say to him. I then addressed him thus: The subject to which GOD in his wisdom has now called your attention, is one of infinite importance. Your future and eternal happiness or misery depends upon the views which you now take of it. Were your prosperity only in this world suspended upon it, then it would not be of so great consequence; but when thousands and millions of years are past and gone, your present choice will fix your eternal lot.' O yes,' was his reply.

"April 17th.-MAHOMED ALI returned this morning, apparently in great anguish of spirit; he had slept none during the night, so keenly did he feel the convictions of a wounded spirit. He sees no security for the immortal soul in the religion of ISLAM; and he had even ventured to tell his father, that he was afraid they could not overturn the reasonings of the English Mollas. I exhorted him to earnest and fervent prayer, that the LORD might enlighten his mind in the knowledge of the truth, and open

his eyes that he might see, in their proper light, those things which are necessary for the salvation of his precious soul. I here produced an Arabic Tract, written by the late MR. BRUNTON of Karass. After reading a part of it, he said, Surely GoD has sent me this Tract; had I only received it some time ago, I would have torn it in pieces, but now I know better things. I am persuaded,' added he, the reason why the Persians do not see your reasonings in the same point of light that I do now, is because they care for none of these things, and consequently give themselves no trouble in reflecting upon them.' He was much affected with the history of SABAT and ABDALAH: there must have been something divine,' said he, in that religion which supported the mind of ABDALAH in the midst of so great sufferings. With what a look of compassion did he behold SABAT standing at a distance gazing upon his execution!' At this stage of the conversation we were warned that MR. BLYTH was prepared to take his departure from the Missionhouse. 'I am sorry,' said he, that MR. BLYTH is going to leave us; he is a good man. I hope the LORD will be with him, and bring him safely to the place of his destination.' When we reached the Volga, MR. BLYTH took him aside, and exhorted him to cleave unto the LORD. I went across the river along with MR. GLEN, to see MR. BLYTH fully set out on his journey. On my return to the Mission-house, DR. Ross informed me that MAHOMED ALI, instead of returning to the caravanserai with the other Persians who came to bid MR. BLYTH farewell, had accompanied him to his study, where he had had a conversation with him on the great concerns of eternity. He appears to be deeply concerned about the salvation of his soul. O that GOD would deepen conviction upon his mind !'"

(To be continued.)

"Of this conversation, the following is a sketch.-Observing MAHOMED ALI to be much affected by the departure of MR. BLYTH, as well as by the inward

working of his soul, DR. Ross remarked, that while painful feelings were excited by the separation which had just taken place between us and our Brother, yet our minds were supported, and even cheered, by that communion which we still enjoyed, as Christians united in one spirit, and by the assured prospect which we entertained of meeting again in glory, never to part. He replied, 'MR. BLYTH took me apart at the river side, and said, "We shall see each other no more'; but we shall meet again in heaven, if you believe in the SAVIOUR:" this went to my heart.' He then asked, Shall I meet with him there?' DR. Ross replied, 'I do not know; there is only one true way of reaching that happy place, and if you do not go by that way, you shall never get there.' With a strong aspiration he said, 'If the LORD will, I shall meet him there.' Previous to MR. BLYTH'S departure from the Missionhouse, the Missionaries met in MR. MITCHELL'S house, to commit him to the care and grace of GoD. MAHOMED ALI was present. During the whole of the service, he was deeply affected, and frequently sobbed aloud. He now inquired of DR. Ross the nature of that service. DR. Ross read to him the 121st Psalm, which had been sung; translated part of the forty-third chapter of Isaiah, which had been read; and gave a short explanation of the prayer which had been offered up. He was struck with them all; marked the chapter in Isaiah to read by himself, in the Arabic version which he had at home; (he at this time seemed particularly anxious to have either a Persic or Turkish version of the writings of the Prophets;) and remarked, 'The Mohammedans, too, on these occasions, pray, but not like you; they speak with their lips, but their hearts are in their gardens and at the markets.' After some further conversation he left DR. Ross, and called upon the German Missionaries. His heart was full. O that I had a place where I might retire and weep,' he exclaimed; and gave full vent to the feelings of his soul, by shedding a flood of tears."

[THE Committee of the Religious Tract and Book Society for Ireland, having experienced, in the course of their labours, much difficulty in selecting Religious Books, (over the composition of which they had no control,) which might be safely placed

in the hands of young persons, were anxious to form some standard for their own guidance, and for the assistance of their friends, in the composition of Religious Tracts and Books. They have accordingly published the following Hints;

which, they say, "they do not presume to put forward as perfect, or perfectly satisfactory to their own minds; but as they are not aware that any publication of this kind exists, they offer them to the Public, as forming some ground for a far more complete, and regularly digested system for this species of composition."-They may be found useful to those who, in compliance with the request of the Methodist General Tract-Committee, shall prepare new Tracts for the use of the numerous Tract-Societies now established in the Wesleyan Connexion. We therefore gladly give them a place in our Magazine. EDITOR.]

I. THE Title of the Tract or Book should be short, simple, and, as far as possible, explanatory of the design of the composition.

II. When the subject will admit of it, the work should open in the narrative or descriptive style, that at first view it may attract the attention of the reader.

III. Religious reflections should be short, animated, and forcible. They should not be placed entirely at the commencement, or entirely at the end, but should be interspersed throughout the work.

IV. The essential doctrines of the Gospel, together with all the practical principles flowing from them, should be boldly and prominently put forward.

V. No direct or indirect oaths, even as quotation, no light or familiar use of the name of any of the Divine Persons in the Godhead, no fanciful or irreverent use of Scripture-language, should be introduced.

VI. All expletive language, needless repetitions, indecent and vulgar sentiments or allusions, or affected phrases, and all overstrained metaphors, should be omitted.

VII. The names of fictitious persons should be such as are in common use,not such as Mr. Lovechild, Mr. Gracious, Master Sensible, &c., &c., &c.

VIII. The language of the composition should be simple, chaste, pious, and striking, and adapted to the character and circumstances of the person represented.

IX. Advice should be expressed in earnest, unassuming, and affectionate language.

X. The prevailing taste, feelings, and prejudices of the different ranks of

society offended.

should not be needlessly

XI. No composition should contain fairy tales, or dreams, or stories of ghosts.

XII. Care should be taken to avoid

the light style of novels or romances. A preference should be given to matter of fact above fiction.

XIII. Every composition should be entered upon with some definite object in view,-to illustrate, perhaps, some doctrine, as the corruption of man, faith, or good works,-or to improve some class of individuals, as masters, servants, or children.

XIV. Decency, propriety, and simplicity, should be studied in such pictures as may be attached to publications; and all representations of the DEITY should be avoided.

XV. Quotations from authors of profligate character, or of anti-christian principles, should not be used, without great care; lest it should appear to the ignorant that thereby a sanction was given to their works.

XVI. Animadversions on the political institutions of the country should be avoided; and all reflections which may tend to bring persons in authority, and the higher orders, into disrepute with the lower orders, should be guarded against.

XVII. No reflection should be made on living characters, especially Ministers of religion; and all necessary disapprobation should be expressed in the language of christian charity and for

bearance.

XVIII. Dedications of a work to God, or to deceased persons, addresses or apostrophes to saints or to the dead, and all fulsome or adulatory eulogiums on the living, should be avoided.

XIX. In works of controversy, a mild and charitable spirit should be preserved.

XX. In all compositions, particular delicacy should be studied in making mention of sinful actions. If it is not deemed advisable to omit altogether stories and facts relating to seduction, it should be plainly intimated, in the name or title of the work, that such matter is contained in it. A strict guard should be placed upon the fancy, lest the writer, while seeking to check the progress of vice, should become inadvertently the means of increasing it.

LASTLY. Whoever sits down to compose a work to promote the honour and glory of GOD, ought above all things to seek His direction and blessing, and proceed to the conclusion in a continued spirit of prayer.

THE following remarks of a highly respectable Prelate are partly applicable to various Congregations and Choirs, in our own Connexion; and are therefore earnestly recommended to the attention of all whom they concern. "In country-parishes Psalmody is generally engrossed by a select band who sing a most wretched set of tunes in three or four parts, so complex, so difficult, and so totally void of all true harmony, that it is impossible for the congregation to take a part with them; who, therefore, sit absorbed in silent admiration, or total inattention, without considering themselves as in any degree concerned in what is going forward. In London, it is generally a contest between the Charity-Children and the Organ, which shall be the loudest, and give most pain to the ear.-By this means, the chief end and design of Psalm-singing is completely defeated; for, whatever may have been advanced to the contrary, it is most certain that Parochial Psalmody was originally intended to be a part of divine worship, an offering of praise, adoration, and thanksgiving to the ALMIGHTY; in which, of course, the whole congregation, as being all equally interested, were to take an equal share.

"Directions should be given to the Organist not to drown and overpower

the Singers by the unremitted loudness and violent intonations of the full Organ; but merely to conduct, and regulate, and sustain their voice, in a low and soft accompaniment on what is called the choir-organ. The congregation would then soon be tempted and enabled to join it."

Among other advantages resulting from the improvements in Psalmody which he recommends to his Clergy, the BISHOP adds,

"Whenever you had occasion to solicit the benevolence of your Parishioners for your Charity-Schools, you would have no need to call in the aid of any other musical performers; for there is no other kind of musical composition so well calculated to touch and affect the heart, and melt it into tenderness, kindness, and compassion, as wellconstructed and well-regulated Psalmody.

"I have no hesitation in saying that it would be highly improper to substitute choral and cathedral music in our Parish-Churches in the room of that plain, natural, soothing melody of our best old psalm-tunes, which speaks more forcibly to the hearts, and gives more warmth to the devotions, of a Christian Congregation, than all the ingenious and learned contrivances of complex counterpoint."

To the Editor of the Wesleyan-Methodist Magazine. MANY of your readers have heard of JOHN DUNTON, the eccentric Bookseller, who married one of the daughters of DR. SAMUEL ANNESLEY. In his "Life and Errors," published in 1705, and re-printed in 1818, at page 72, he records the following Resolution, which, if you can spare a few lines in your Miscellany, may furnish a Hint to Booksellers not unworthy of their attention in the present day. T. MARRIOTT.

London, Jan. 1st, 1824.

"I would neither write, nor put an Author upon a project that gives the least encouragement to Irreligion and Atheism; it should be the last shift I would make to get money at the expense of religion and the glory of God. A man cannot expect his Christianity to save him when he dies, if he makes a jest of it while he lives.-I know the temptation has been too hard for many. Many think, could they effectually expose religion, they should get an estate by it. May not such men rather expect to be clothed with rags, and that no eye shall pity them?