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knowledge of Christianity, "so as to be able to silence the shrewd and designing, and convince the intelligent and conscientious inquirer," they are introduced "into scenes of angry contest and disputation, in which the personal and devotional virtues, just, perhaps, beginning to take root, are sacrificed for the sake of a loud voice and a confident manner."

Of this class about thirty, who have distinguished themselves for zeal and activity, appear to be employed more statedly in the work; but with respect to the native preachers and native converts in general, Mr. Adam is of opinion (p. 25), that "they are too few, too poor, too ignorant, and too much despised by their countrymen to make much impression by their labours." Of one of the native preachers, in connexion with the Serampore Baptist Missionaries, he records the following fact:

"Huridas, in a conversation with Ram

mohun Roy, to whose house he had gone uninvited, contended for the Deity of Christ only in the same sense in which he contended for the Deity of Krishna, one of the Hindoo incarnations, expressing the utmost indignation at the supposition that he had denied Krishna; and having evidently admitted the incarnation of Christ only as an addition to the in carnations in which he had previously believed."-P. 25.

Mr. Adam then proceeds to give some information respecting the circumstances and manner in which public services are conducted; and concludes his account of the direct exertions to propagate Christianity, by expressing his belief (p. 26), "that it will be found, that those who have paid attention to the subject before leaving England or America, have the conviction, on their arrival in Hindostan, that less is done towards the above specified objects, than, from the published accounts, they had been led to suppose."

Mr. Adam next enters upon the indirect modes of missionary exertion, in which there is more for the mind to rest upon with satisfaction. Of these the first is the formation of churches, the members of which are all either Europeans, or Europeans and Country-borns, or principally Na tives. "Of this last class he inentions fifteen places where there are such 2 A

VOL. XX.

societies, which, he thinks, do not average twenty each.

formed for the express purpose of pro"The existence of such Societies, ment of the members, cannot but be atmoting the religious and moral improvetended with beneficial consequences, directly to those connected with them, and indirectly to others by their example. It is particularly desirable that the influence of such examples should be felt by the Christian population of India, were it for no other purpose than to promote the conversion of the natives, which will be retarded, not only by the corruptions which continue to deface the pure system of Christianity, but also by the immoral lives of many of its professors."-P. 29.

The second indirect means is the promotion of education, by establishing and superintending schools, and preparing works of useful information; through which, in all probability, the greatest success must be expected. In these exertions, others employ their efforts besides the Mis

sionaries and their various connexions.

During the last two years (p. 35) Rammohun Roy, with the assistance of two or three friends, has supported a school, in which sixty Hindoo children receive instruction in English, and of which Mr. Adam is one of the visiters. In some of the societies for this object, no efforts are made to communicate religious instruction: in others this forms a part of the design. These various societies, Mr. Adam justly observes, (p. 35,) in which Europeans and Natives unite in seeking a common and highly important end, contribute to raise the native character; and, in proportion as Missionaries are connected with them, to remove the prejudices that exist against them in the native mind.

The third indirect means is the publishing of periodical works. Two facts mentioned in the Correspondence, (p. 37,) are particularly interesting the one is, that the Missionaries edit a newspaper in the Bengallee language, which is probably the first of the kind, and which has called forth two or three others conducted by natives; the other (which has already been noticed in our pages) is, that a small monthly publication appears in Calcutta, called the Unitarian Repository. Mr. Adam gives then this general conclusion:"

"Such is a brief, but, as far as I know or can judge, a correct view of the direct and indirect labours of Missionaries in this quarter of India. Their exertions you will probably continue to think have been great, although it may appear that they have not been always steady to their main design, prudent in the formation and execution of their plans, or rational and scriptural in the doctrines which they have taught.”—P. 38.

The statements which follow are so very important, in reference to the great objects of the Correspondence, that we must give them at length.

"Real success must consist, either in the spread of that general information which will enable the natives to judge of Christianity when it is made known to them; in the diffusion of a knowledge of what Christianity is; in the gradual relinquishment of idolatry; or in particular

instances of conversion.

"(1.) There can be no doubt that general information is gradually spreading throughout Bengal, particularly amongst the high and middling classes of natives, and I have as little doubt that Missionaries have materially contributed to spread it, either by their own labours, or by exciting the efforts of others, or by calling forth the zeal of the natives to acquire

and communicate it.

"(2.) They do not appear to me to have been successful in diffusing to any considerable extent a knowledge of Christianity amongst the unconverted natives. This is true, even admitting that the religious system of the Missionaries is the religious system of the New Testament; but their success has been still less when we consider that these two systems are so much opposed to each other. The doctrines which they teach, with the exception of the incarnation of the Deity, which is an idea very readily admitted by the native miud, are very little known. When they are attended to, in so far as they agree with preconceived notions, they only produce the conviction of a community of faith; in so far as they are understood to disagree, they chiefly call forth expressions of contempt and ridicule; and in so far as they are either unintelligible or not understood, they excite only a feeling of blank and aimless wonderment. As far as I have been able to observe and judge, high and low, rich and poor, learned and unlearned, are, with few exceptions, alike ignorant of the peculiar evidences and doctrines of Christianity, as well as the peculiar du ties and expectatious of Christians. An intelligent native will probably be found to receive few specific ideas respecting

Christianity from the preaching of the
Missionaries.
left on his mind will, I believe, be, that
The general impression
it is a system friendly to polytheism, but
opposed to idolatry; representing the
Deity as partial in his regards to his
creatures, but inculcating a purer and
stricter morality than his own.

"(3.) Idolatry is, though very slowly, falling into desuetude, at least among the natives in Calcutta. This, however, I do not attribute to the labours of the Misit are, if we may credit the Missionaries sionaries; as those who have relinquished themselves, more opposed to them than even idolaters. A native gentleman, on whose authority I can rely, computes that about one-tenth of the reading native population of Calcutta have rejected idolatry; and of these he supposes about one-third have rejected Revelation altogether, although few of them profess to do so; and the remaining two-thirds are

believers in the Divine Revelation of the Veds. This latter class have derived their views from those spiritual portions of the Ved which have been recently translated and published in Bengallee."Pp. 38-40.

As to the number of native converts, spondence, at the close of our last arthe estimate given from the Correticle on the subject, (p. 108,) is sufficient for our present object. Respecting their intellectual and moral character, we have already seen some means of judgment. In the answers to the third Inquiry, Mr. Adam gives, as his opinion, (p. 45,) that, with the very few advantages which the native converts have enjoyed, none, as far as any reach of intellect calculated to exhis knowledge extends, have discovered or to promise future usefulness among cite the respect of their countrymen, them and notwithstanding the testimonies borne to their moral character by a writer in the Friend of India, (who does not, however, appear always consistent with himself,) he is not inclined to regard their moral improvement so great as to justify any high satisfaction; and in this opinion he apprehends that he is borne out by the estimate of other Missionaries who have had opportunities for personal observation. This topic he concludes with the following remarks, which are characterized by that sound, discriminating judgment which displays itself in his replies generally:

:

"From what I have known of them personally, or have received on good au

thority, I am inclined to think that they are in some respects superior to their idolatrous countrymen of the same rank and station, and perhaps in other respects inferior to their former selves. Speaking in a general way, so as to admit of exceptions, it may, I think, be said with truth, that they have improved more in the active thau in the passive, in the social than in the personal virtues; in selfrespect and in benevolence to others, than in humility and self-government. The former are those virtues in which Hindoos are most deficient: hitherto the native Christians have been most wanting in the latter. But although this is contrary to what might be wished, it is nothing more than what might be expected.

It is natural to the human mind to pass

from one extreme to another. Such was

the case, although in a less degree, with the first Gentile converts to Christianity, and such probably will always be the case with those who suddenly change their religion, and who, with the errors, are compelled by intolerance to relinquish also the habitual restraints of that in which they have been educated. If I were to adduce facts in corroboration of the less favourable view which I have given of the character of the native Christians, I would refer to the comparative frequency of suspensions and excommunications from church-fellowship, and of apostacies from the Christian faith and profession, i. e. the frequency of these compared with the actual number of native converts."-Pp. 47, 48.

Here we must suspend our account of this very valuable publication. We hope that what we have already cited from it will induce many of our readers to procure the Correspondence for themselves: and for them it must be unnecessary to continue the review of it; but for others it may be desirable. The subject is not one to which the Unitarians in England and America can soon become indifferent; and yet it is expedient that our attention should be frequently called to it, till some effectual means are devised to promote the spread of the gospel in that form in which alone it can become universal: for when JEHOVAH

is king over all the earth, in that day JEHOVAH SHALL BE ONE, AND HIS NAME one.*

We have received some recent numbers of the American periodicals, from which we hope to give our readers some information in the next Number. We must take this opportunity of adding, that in our enumeration of American writings republished in England, we omitted to mention Dr. CHANNING's Sermon to Children, printed in a cheap form for distribution; and Memoirs of the Rev. J. S. Buckminster and the Rev. S.C. Thacher, from their discourses.

POETRY.

TO THE MEMORY OF THE VENERATED A. L. B.

The graceful humour, exquisitely light,

Thoughts, young and fresh, that savour'd not of years,

The golden fancy, the poetic flight,

The vivid sympathy in joy or tears,

All these were thine; but more than fancy bright,

Or various pow'rs, in largest measure given,

Was thine unfailing purpose to unite

And spend them all for virtue and for heaven!

And thus it was that, gentle as the flow

Of crystal streams, thy stainless thoughts came on;

And the same tongue which pleaded long ago

With infant hearts, more manly spirits won.

To truth and beauty, and the holy pow'r
Of mild religion, in thy closing hour.

OBITUARY.

1825. Jan. 15, at Liverpool, the Rev. ROBERT LEWIN, aged 85 years and 5 months. Though born in London, he was descended from an ancient family in Oxfordshire. After being some years head pupil of a considerable classical school near the metropolis, he was admitted student at the Academy under the Rev. Dr. David Jennings, the learned anthor of the Jewish Antiquities, though he resided all the time under the parental roof; and at the termination of his fifth year in that seminary, he received highly flattering testimonials of attainment and ability. At this early period his sentiments became Arian, which led some of the narrow-minded, though conscientious ministers of the day, to consider the passing his examination and the ordaining him to the ministry, a collision between justice and scrupulosity. He was soon fearfully assailed by splendid offers to conform to our National Church, but after deliberately reviewing the grounds of his tenets, he unhesitatingly rejected the allurements of wealth and distinction, and thus nobly evinced the strength of his integrity. After being for a short time a preacher in an obscure congregation, much divided upon theological subjects, he removed to Ipswich. In the year 1770, with his wife and three young children, he arrived in Liverpool, having out of three invitations to large congregations, selected that of becoming sole minister of Benn's-Garden Chapel. He resigned the duties of the ministry at the close of the year 1816. During his active and useful life, he displayed the benefits of his highly respectable attainments in classical and mathematical lore, and his theological learning was both accurate and profound. He was well versed in the opinions and writings of the early fathers and intimately acquainted with biblical criticisms. His tenets remained to the last decidedly Arian. Some of his numerous pupils are now filling respectable situations in Parliament, the Church, and at the Bar, and not a few enterprising and highly honourable merchants entertain to this day a grateful recollection of his assiduity and fidelity as a teacher. The hospitality of his house and the vivacity of his disposition can never be forgotten by the numerous guests who during his life frequented his board. The prominent traits in his character were bold and dauntless integrity and affectionate piety without the excesses of enthusiasm. He was a warm

admirer of the institutions of his country, and evinced his love of liberty by always contending for the rights of the people constituting a Dissenting congregation, rather than the lordly domination of the aristocratic few. On the subject of a minister's rights over the pulpit, he held the opinion of the celebrated Lord Mansfield. He ended his mortal career, praying that his family might maintain their integrity and piety, and took leave of his children who surrounded his bed with affection, and, though at the last ebb of life, evinced pleasure at seeing them assembled around him. May my death be that of the righteous, and may my latter end be like his !

of the Unitarian Church, at Thorne, Feb. 11, the Rev. LUKE KIRBY, Pastor Yorkshire. He was interred in the Cha

pel, at Thorne, on Monday, Feb. 14, by

the Rev. John Platts, of Doncaster, who

also, on the following Sunday, preached a funeral discourse, at the above chapel, to a very crowded audience, from Numb. xxiii. 10, "Let me die the death of the his." Mr. Kirby was a truly pious and righteous, and let my last end be like upright man; on him the breath of slander never blew; his conduct was uniformly correct; his life was without a stain. Still he was meek and lowly, and humble as a child. He lived the life of the righteous, and he died without a murmur, a struggle, or a pang. He was formerly a preacher among the Calvinists, but he renounced the principles of that sect of Christians, became a decided Uni

understanding, and steadily, firmly, and calmly, supported the principles of the latter system to the day of his death.

tarian from the full conviction of his

P.

February 11, aged 50, MARGARETTA MARIA PARKER, wife of Samuel Parker, Minister of the High - Street Chapel, Stockport. Through a great part of life, she had suffered from a stricture in the throat, so as sometimes to be greatly inconvenienced by a very small particle of food. But, in the month of August, 1824, she found a great difficulty even in swallowing liquids; this excited painful apprehension in herself and others. Several professional men, physicians and surgeons were consulted, and plans were adopted with a view to the removal or the mitigation of the complaint; but

alas! human attempts failed. In the course of the time which elapsed between the latter end of August and the beginning of February she suffered much pain in the throat, ears and head. The deglutition varied. With the organic stricture was combined much spasm. The day before she died, she was affected by a cough, as she had previously been at different times; but, after the cough ceased, her weakness was greater. About an hour or two before her death, there were, in the opinion of her deeply mourning husband, evident symtoms of paralytic affection. He and a beloved daughter watched her in her last moments, and, at length, found that she had ceased to breathe without a struggle or a groan. The person who was best acquainted with her, and who for four and twenty years enjoyed her aid and friendly counsel wishes to pay his tribute of respect to her memory. Through life she was actively useful. Few could exceed her as a wife, or as a mother; perhaps not many equalled her. Religion, doubtless, governed her thoughts and words and actions. To do justly, to love mercy, and to walk humbly with God, was her aim-her practice. When in health, she cheerfully availed herself of the benefits of public worship. No alight complaint, nor any passing cloud, deterred her from visiting the temple of the Most High. She did not always consult her own ease, but, as a much-esteemed friend speaking of her said, "she lived for others." During her illness, under painful surgical operations, she discovered great fortitude. Patience was manifested by her in no small degree; holy resignation reigned in her soul. If it had pleased God to raise her from the bed of affliction, to which she was almost wholly confined for three weeks, she would have valued life on account of those with whom she was connected by the nearest and dearest ties: the prayer of her heart, however, was "Father, not my will, but thine be done." The interment took place on Wednesday, the 16th of February, in the cemetery belonging to the High-Street Chapel, Stockport, on which occasion the Rev. J. G. Robberds, of Manchester, officiated. Mr. R., after reading the usual funeral service, delivered in the chapel a very appropriate and impressive address of a monitory and a consolatory nature, which was concluded with a suitable prayer. The corpse was then removed, and with much solemnity consigned to the silent grave. On the following Lord's-day, February 20th, the gentleman before-mentioned, delivered in the morning, in the presence of an attentive and sympathizing audience, a very pathetic discourse, from Rev. xxi.

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Feb. 25, aged 34, at Whitchurch, Shropshire, Mr. JOHN EDWARDS, Jun., leaving

a wife and six children to lament his loss. His death was regarded by his numerous acquaintances as a heavy affliction, because his excellencies rendered him dear to all who knew him. Over family, he was watchful. In the diffusion the temporal and eternal interests of his interest. In the promotion of knowledge of Unitarian Christianity, he took a lively and virtue, he was zealous. In doing good to his fellow-creatures, he was indefatigable. It may be gratifying to some of his friends to know, that when the Sermon was preached on occasion of his death, the chapel was crowded to excess, numbers from about eighty to nearly six there being on that evening an increase of hundred persons, who all seemed deeply

to feel the loss sustained.

J. P.

— 27, at Tavistock, Mr. R. C. CUDLIPP, in the 65th year of his age; whose memorial deserves a place in the records of the worthies that lived and died disciples of Jesus, in the belief of the Divine Unity. "Fair reputation is the pearl that constitutes the sole property of the dead." He was a just and good man; whose manifold excellencies were crowned by sincerity, the diadem of perfection. His faith and fortitude were subjected to the severest trial, during the space of more than nine years, under the pressure of mental affliction. When after that melancholy prevalence of despondency and sadness, bordering on despair, the soul in anguish, the troubled spirit was mercifully reinstated in health and equanimity, he resumed the exercise of the devout and social affections and graces as well as of the domestic and relative virtues, with rare felicity in the enjoyment of renovated nature. But this revival of social life endured, alas! only for a short season. In his last illness, he evinced, with the perfect possession of his rational faculties and a lively conviction of the doctrine of One God even the Father, the all-sufficient efficacy of this wisdom

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