cotton would be greater, and the net profits (which are all that benefit a people who produce to export) would be two degrees less. Thus, the reopening of the slave-trade would not cheapen cotton. But it would reduce the value of our slaves, according to the plain and fundamental doctrine of political economy, that when a certain quantity of any article is in the market, the natural effect of introducing an additional quantity of the same is to diminish its previous value. Thus, if to the 400,000 slaves which we now have in this state, 100,000 more from Africa were added, the loss in market value of the 400,000 would be many hundreds of thousands of dollars. And then as soon as the demand for labor should be supplied, there would inevitably ensue an instantaneous and a vast depression, till the extreme point were reached where capital invested in the trade would yield no greater return than if invested in any other branch of commerce. The Report then discusses at some length the question who would benefit by cheap cotton; shows that the price of our great staple is not much higher than we may reasonably demand, the price of everything else in the commercial world having risen also through a combination of causes, some real, some fictitious and transitory; that the increase of a few cents in the pound is a matter of no great importance to the manufacturer, the prime cost of the article being only a small portion of the price he imposes on his customers for the manufactured goods; that the objection to slave-cotton with the vast majority of Europe is really from their apprehension as to the stability of slavery, their prevalent idea being that Southern society slumbers on a volcano; that England and France can never deprive us of our monopoly; and that not only is no great evil impending over us which a reduction in the price of cotton could avert, but that if the price were reduced it would be the British manufacturer alone who would reap the benefit." P. 118.

The following demolishes a small appeal to the "poor white folks :"

"The third argument is, that to reopen the trade will be for the advantage of the poor non-slaveholder. This is, of all arguments, the weakest. The poor man, who holds no slaves, has no source of wealth but his own labor; and the effect of this trade, it is maintained, will be to cheapen labor. If it cheapen the labor that is to be bought, it will also, in like proportion, cheapen the labor that is to buy. It would be hard to show how this can benefit the poor man that holds no slaves." P. 120.

The following explains how many negroes must be imported to reduce the price of slave staples one half, and then could not do it:

"The first objection arises from the number of Africans it will require. The end proposed is to reduce the price of slave staples, say to one half. Then you must double the amount of labor, which is now, say four million slaves, by importing four millions of negroes from Africa. But you must add something to make up for their want of efficiency. Three American negroes are certainly equal to four Africans; the number, then, to be imported will be four thirds of four millions. But the value of one four millions will be reduced by contamination at least one fourth, which will require an additional importation of four thirds of one million, making the whole number required, in order to double our labor, equal to four thirds of four millions added to four thirds of one million. But labor is but one element of price. To reduce the price of slave produce, the slave-trade must affect the cost also of land and transportation. Now, allow that land and transportation contribute two fifths to price, and leave for labor the other three fifths. The reduction upon this two fifths of the price (which two fifths equal, of course, two thirds of the labor element) will call for an additional importation of two thirds of four millions of American slaves, equal to four thirds of two thirds of four millions of African slaves. The grand total, therefore, of importation to accomplish a reduction of one half in the price of slave staples, will thus be four thirds of four millions plus four thirds of one million, plus four thirds of two thirds of four millions, equal to ten and two ninths millions! Those who are surprised at the result must remember that political problems involve more than one condition, and are not to be solved by simple FOURTH SERIES, VOL. X.-32

arithmetic. The calculus would be a much more suitable instrument for investigation. The project, of course, never could go so far. Long before it could reach this point the market of slaves would be glutted; slave labor worthlessnay, an incubus; cotton down to five or six cents; the English manufacturer bloated with wealth; the planter not able to buy provisions or clothing for his slaves." P. 120.

In conclusion, we believe that a path of unsurpassed prosperity and unsullied honor lies before the South, if she only has the grace to pursue it. We have indicated it in a previous number. It is freedom. Let her renounce the slave system as a permanent institute; let her open her soil to the millions of free intelligent laborers. Her market can thereby be maintained; her lands can rise to an unparalleled value; her direct commerce with Europe can be opened; and her superior influence in the government can be more safely admitted than when it brings not only a sectional predominance, but national despotism in behalf of domestic servitude.

II.-Foreign Reviews.

I. THE BRITISH AND FOREIGN EVANGELICAL REVIEW, April, 1858.-1. The Inspira tion of Holy Scripture, its Nature and Proof: 2. The American Bible Society and its New Standard Edition of the English Version: 3. Negro Citizenship: 4. Dr. Pusey and the Church in the United States: 5. Imputation, a Fact of Revelation: 6. Should the Bible be Retranslated? 7. The Controversy with Rome.-Alford on 2 Thessalonians ii, 1-12: 8. Results and Prospects of Missions in India: 9. Critical Notices.

II. THE NATIONAL REVIEW, April, 1858.-1. Merope: a Tragedy: 2. Strauss's Life of Ulrich von Hutten: 3. Recent Contributions to the Study of Latin Literature: 4. Swedenborgiana: 5. The Old English Nobility: 6. Religion and Society; Paley and Channing: 7. Earl Grey on Reform: 8. The Waverley Novels: 9. Louis Napoleon at Home and Abroad.

III. THE CHRISTIAN REMEMBRANCER, April, 1858. - 1. The Education of the Middle Classes: 2. Social Aspects of Imperial Rome: 3. Buckle's Civilization in England: 4. Personal Details and Incidents of the Indian Mutiny: 5. Harvey's Edition of S. Irenæus: 6. Female Occupation and Influence: 7. The Eucharistic Controversy in Scotland.

IV. THE BRITISH QUARTERLY REVIEW, April, 1858.-1. Froude's History of England: 2. Gustave Planche and French Fine Art Criticism: 3. Credit, Currency, and Banking: 4. The Moral Discipline of Children: 5. Professor Powell's Christianity without Judaism: 6. Residence above the Clouds-The Peak of Teneriffe: 7. Horace Walpole: 8. Cowper's Analecta Nicæna: 9. Commerce with India, Past and Present: 10. Our Epilogue on Affairs and Books. V. THE NORTH BRITISH REVIEW, May, 1858.1. Philosophy of HistoryNiebuhr and Sir G. C. Lewis: 2. Professor Owen's Works: 3. Gothic Architecture-Present and Future: 4. The Scottish Universities-Defects and Remedies: 5. Physical Geography of the Sea: 6. Parliamentary Government and Representation: 7. Dugald Stewart: 8. Patristic Theology and its Apologists: 9. Rifle Practice: 10. Poems by Coventry Patmore: 11. Recent Publications. VI. THE EDINBURGH REVIEW, April, 1858. - 1. Annals of California: 2. The Eastern Church: 3. Thiers's History of the Consulate and the Empire: 4. The Railways of Great Britain : 5. Edgar Allan Poe: 6. Speeches of Lord Brougham: 7. Buckle's History of Civilization in England: 8. The Conquest of Oude: 9. The Second Derby Ministry.

VII. THE QUARTERLY REVIEW, April, 1858.-1. Boswell-Early Life of Johnson: 2. Fictions of Bohemia: 3. Italian Tours and Tourists: 4. The Progress of English Agriculture: 5. Michael Angelo: 6. Public Speaking: 7. Personal Narratives of the Siege of Lucknow: 8. France and the late Ministry. VII. THE LONDON REVIEW, April, 1858.-1. Christianity in India: 2. Atkinson's Travels in Siberia, Tartary, etc.: 3. The Bank Charter, and Commercial Credit: 4. Pioneers of American Methodism: 5. French Versions of Chaucer and Gay: 6. Darling's Bibliography: 7. Lady Travelers in Norway: 8. The Risen Saviour -Works on the Forty Days: 9. Births, Marriages, and Deaths: 10. The Danubian Principalities.

By a change of title, very acceptable to its American friends, the London Quarterly Review is now the London Review.

The first article, that on CHRISTIANITY IN INDIA, from the pen of Mr. Arthur we presume, gives an account of the attempts to Christianize, from the semimythical mission of the Apostle Thomas to the present day. The chief interest of the article, however, is centered on that part of the subject included in the period of English occupation; and the interest must be acknowledged to possess a painful and mortifying character.

English politicians in India have followed the policy of sacrificing Christianity and courting heathenism, in order to conciliate the Hindoos to their own supremacy. For more than thirty years after the first conquest of India, not an English missionary appeared in India. At the close of that period, William Carey, a shoemaker, who by zealous study qualified himself for an eminent ministry, not being allowed to sail as a missionary to India under the British flag, went in a Danish ship. The English Asiatic government, instead of gaining the esteem of the natives by frankly professing their religion, with the assurance that their religion forbade to propagate it by force or self-interest, really diminished the respect of the Hindoo by ignoring all acknowledgment or practice of Christianity, and so either appearing perfectly irreligious or suspiciously hypocritical. Mr. Chamberlain, the Baptist missionary, having ventured up the Ganges to Hurdwar, was arrested and brought back prisoner to Calcutta. Dr. Judson from America, the now celebrated missionary, was deported from the Indian shores.

While these outrages were preventing the missionary work, government placed native Christian converts under disabilities. Thus was exhibited the melancholy spectacle of a Christian government, from motives of unhallowed policy, persecuting its own religion! Exclusion from official station, exclusion from the government college in Calcutta, and even imprisonment, were inflicted as penalties on the natives who embraced the Christian faith. But while Christianity was thus discouraged and persecuted, paganism was honored, endowed, and sustained. Lord Clive presented three hundred and seventy pounds to an idol at the great temple of Conjeverum. Decaying temples were repaired. Sacred property was conserved for temple use by the government. Christian officers and soldiers were forced to perform processions in honor of idols. So flagrant were such requirements that Sir Peregrine Maitland preferred to resign rather than comply. "At this moment the government still retains an extensive connection with idolatry. In the Bombay Guardian of November 21, 1857, it is stated that 'in the Madras Presidency there are now 8,292 idols and temples receiving from government the annual payment of

£87,678. In the Bombay Presidency there are 26,589 idols and temples under state patronage, receiving grants to the amount of £30,587 10s. For the whole of the company's territories there is annually expended in the support of idolatry, by the servants of the company, the large sum of £171,558.”” From this sad account we draw the one dismal consolation, that political meanness is not confined to our own country. The self-prostration of the American government, civil and ecclesiastical, to conciliate the Juggernaut of American slavery, is quite rivaled by the English servility to the Juggernaut of Indian idolatry. We presume not to graduate the comparative debasement of the parallel flunkeyisms.

There is one relief to the picture. The English government could not wholly disregard the plea that Christianity made for the abolition of the more inhuman parts of Hindoo superstition. Infant murder at the Ganges was for bidden; "the fearful sacrifices at the Goomsmur were put down;" the Thugs were nearly suppressed, and the rite of widow burning was abolished.

One effect of the rebellion has been to bring into full notice the existence of a true Christian element, which has shown itself honorably firm, even to martyrdom for its Christianity, as well as loyalty to the government. The following statistics present a view of Christianity in India:

15

10

5

25

Tract and Book Societies.....

Translations of the whole Bible............................................................... ......... ....... ................
Translations of the New Testament...............................................................................
Printing establishments......

The amount contributed in India for missionary purposes, in 1851, was £33,500"

Under a supposition, the writer makes the following statement of the Christianizing plans to which the rebellion has aroused the pious enterprise of England.

"Suppose that during the May meetings of last year the directors of the various missionary societies had met to consult upon the extension of their efforts in India. What would have been thought of one who said, 'We must find a plan to excite such a public interest in the subject, that before next May the Society for the Propagation of the Gospel shall come forward with a proposal to double the number of its missionaries; the Church Missionary Society originate a special

fund, and receive twenty thousand pounds; the London Society propose to send out twenty men in two years, and the Wesleyan ten in one; the Baptist and the Bible Society contemplate extension; and a new society be formed for providing school-masters and school-books in the native languages?' The interest which could not have been raised by a whole host of human agents running to and fro, has been awakened by the echo of a single footstep in the solemn march of Providence." P. 32.

The article (fourth) on the PIONEERS OF AMERican MethodISM, selects as specimens, Bishops Asbury, Roberts, Hedding, Bascom, with Finley, Cartwright, and William Taylor, the California street-preacher.

The article opens with a review of the past intercourse between the two bodies of Methodism, and thus notices the visit of our late delegation:

"The visit of the last American deputation, especially, will not soon be forgotten in this country. Three such men have seldom appeared as the representatives of a single Church; and they remained long enough to become known, both in their public and private capacity, to a wide circle of friends; and they have won an abiding place in many English hearts. Bishop Simpson is said to have remarkable administrative talents, which have been exercised with great advantage in the American Church; but in this country he was recognized at once as a preacher of no ordinary gifts. There is something overwhelming in his abundant and vehement eloquence. His mind is keenly sensitive of the profound and various truths which the subject of his ministry brings before him, and his illustrations have a rude grandeur which remind us of the scenery of his native land; but the characteristic of his preaching is intense moral power. He rushes upon the soul with all the weight of his important message. We have seen a vast audience swayed by his address, like the trees in a forest by a strong north wind; and then we have gained some notion of the effect produced in the camp-meetings of America, when some kindred, if not equal, genius, armed with the mightiest of moral truths, hurls them with irresistible force among the crowd. Dr. M'Clintock is a preacher of a different stamp. With much of the same energy of mind and purpose, he adopts a wider platform of discourse, and presses into the service of the sanctuary all the resources of logic and philosophy. For this feature his literary talents and experience will partially account; but in some degree it is characteristic of the American pulpit. Mr. Milburn, the third and uncommissioned member of this party, found in this country a peculiar welcome, prompted by his unusual store of gifts and graces. It needed not the fact of his almost total blindness to enlist the sympathies of English Christians in his behalf. He was the favorite of nature before he became the child of misfortune; his single privation opened the sources of a thousand pure delights; and while years ripened his faculties, and brought the philosophic mind,' the blessings of grace were also added to hallow and consummate the gifts of genius. As a pulpit orator, Mr. Milburn is distinguished for the number of his advantages and the range of his powers. His face indicates the utmost sensibility, and harmonizes well with the sweetness of a voice which is capable of expressing peculiar tenderness and concern; but his voice is powerful as well as sweet, and passes with astonishing ease from tones of almost feminine pathos to notes of thrilling energy and power. His attitudes of dignity and grace are not less admirable; and all these advantages are well employed to subserve the chief purpose of a ministry which is distinguished by the largest reasoning, the most beautiful illustration, and the most persuasive appeals. To those who have not had the privilege of hearing Mr. Milburn, the little work, whose title we have given, will furnish a faithful but inadequate idea of his genius. We shall borrow from it, as occasion may require, illustrations of some of the points hereafter to be considered." P. 78. The following is the reviewer's impression of Bascom:

"Bishop Bascom was the most eloquent orator, perhaps, that has ever appeared among our transatlantic co-religionists. All the finest characteristics of the pioneer band seemed to have combined and culminated in this extraordinary man." P. 96.