real religion among the great ma-jority of its ministers.

The Christian Preacher;

The Third section is on Toleration; which, in its fullest acceptance, is defended with considerable ability; and we have a sketch of the history of the Toleration Act.

Section IV treats on Lay-Preaching in which the distinction between laity and clergy is particularly considered; and the author boldly asserts, That every lay-preacher who takes out a license at the Quarter Sessions, is invested with an authority similar to that of the clerical character, the civil magistrate being equally the fountain of the one and the other.' P. 52.

;

The last Section contains an Apology for the Puritans, and for their separation from the Church and defends the present race of Dissenters, in great measure, from the charge of imbibing their religious principles from

their ancestors

without examination. The whole pamphlet is written with animation and sound sense; and, as a specimen of the author's style, we select the following paragraph from the conclusion:

· After so much exaggerated statement and malicious inuendo, the reader will probably be relieved by the contrast of a truism, with which the worthy author has indulged the public, though the pleasure may in some degree be abated by the sombre diction in which it is Couched." It seems to be now too late to think of ridding the Christian world of things so strengthened by the force of babit, as many of our All that religious divisions are. now remains to be done is, to compound, to qualify, to use mild alteratives *." A more complete satire upon the spirit of his own performance can scarcely be conceived of, than what is implied in the closing sentence of the above paragraph. A slight reference to this work will demonstrate that, while he 'compounds' by hostility and qualifies' by insult, the repeal of the Act of Toleration is also in the number of bis mild alteratives.'

1

or Discourses on Preaching, by several eminent Divines, English and Foreign. Revised and Abridged, with an Appendix, on the Use and Choice of Books, by Edward Williams, D. D. Second Edition, with Improvements. 12mo, 68.

Or the first edition of this Work we gave an opinion decidedly favourable, in our 9th volume, page 441; and, as the work has been several years out of print, we are happy to see this new edition, with corrections and improvements, particularly in the Appendix.

Divine Mercy exemplified in the Case of James Taylor, who was executed at Taunton, April 10, 1809, ' for the Murder of John Dyer. 1s.

So deceitful is the human heart,

that the professions of a crimmal, with the prospect of a shameful death before his eyes, ought to be received with great caution; and we have often found reason to blame that extreme confidence with which the apparent conversions of malefactors have been published to the world. There are, however, now and then, cases of so decided a nature, wherein the evidences of grace are so conspicuous, that suspicion itself has nothing to object; and good men feel like the angels of Heaven, who rejoice over one who truly repenteth. In this class, we trust, the case of James Taylor may be placed.

This unfortunate man was gaged in a quarrel at a publichouse in Bath; and, perceiving the life of his mother to be in danger, he fired a pistol at the man whe threatened her, and another at a watchman just entering the room. One of the balis proved fatal to John Dyer; in consequence of which, Taylor was imprisoned at Ilchester, tried at the Lent Assizės, and executed April 10, 1809.

Before his imprisonment, he seems to have had scarcely any sense of religion, and lived without God in the world; but, by the power

* Zeal without Innovation, p. 213.

of

SELECT LIST OF RELIGIOUS Lectures on Scripture Prophecies. By W. B. Collyer, D. D. 8vo, 12s. Buck's Treatise on Experience. 3d Edition, 12mo, 4s.

Fragments, in Prose and Verse; with Memoirs of Fr. and Marg. Klopstock. By Miss E. Smith. 2 vol. 14s. Family Instructor. New Edition, 12mo, 3s. 6d.

Romaine's Works. 8 vel. 12mo, price 1 1. 1s.

Two Letters to a Barrister. By a Losker-on.

RELIGIOUS INTELLIGENCE.

EAST INDIES.

Some of our readers may recollect a passage in a late Report of The Society for promoting Christian Knowledge,' in which complaint is made of certain disorders among their Missionaries at Vepery, near Madras; and a suspicion thrown out, that they might be occasioned by Missionaries from an Anabaptist Society, and from that called The London Missionary Society,' having called upon them. By the following Extract of a Letter from Dr. Rottler to a friend, who having heard of his situation, had offered him assistance, it seems he has been discharged by that Society merely on account of his having treated these Missionaries with that kindness and respect which they have generally met with from men of real worth in India, both clergy and laity ! We doubt not, it will be satisfactory to our readers to find that the good Doctor has suffered no inconvenience from the event.

I was indeed much affected after having perused your letter; and I read it more than once, and felt strongly how sweet brotherly love is. From our Society I surely did not expect such treatment; and I was grieved by the resolution they have been pleased to take concerning my situation here as a Missionary, but my mind was soon appeased. My conscience told me, that I had not deserved such treatment; my friends compassionaled and comforted me; and I put my confidence in the Lord, who I know directs every thing to the good of his children. Instead of being a loser, after my discharge by our Society, I am a gainer, if I consider my present situation, because I have been appointed since, by government, to preach in the Black Town Chapel, in good Dr. Kerr's place, whom the Lord has called; and the monthly salary of 25 pagodas is now granted to me. You see, my dear Sir, that I at present do not suffer any distress, nor want any assistance which you so kindly offer me. I must confess that I was much moved at this passage in your letter. Should a new opportu nity of assisting any of the friends of Christ be given me, how gladly would I embrace it again, without regarding the censure of the world, and their treatment. As Christ loved us, so we must love each other,-not in words only, but in deeds. Pray for me, and I will pray for you.'

CEYLON.

A LETTER from Mr. Ehrhardt, one of the Missionaries in Ceylon, dated January 21, 1809, has been received; from which it appears, that he has been authorized, by his excellency Governor Maitland, to baptize, marry, preach, and perform all other ecclesiastical functions throughout the district of Matura.

CHINA.

MR. MORRISON thought it expedient to leave Canton when, some months ago, the Chinese government prohibited for a short time, intercourse with foreigners, and hostilities were threatened. He removed to Macao in the beginning of November 1808; and when he wrote his last letter, Jan. 21, 1809, he was still there, pursuing his study of the Chinese Language. He had then thoughts of proceeding to Penang, to print a Grammar which he had compiled; and to commence his intended Dictionary.

BOMBAY.

A VERY curious cause has lately been tried in the Recorder's Court at Bombay, in which Mulhar Kow was plaintiff and Hormusjce Bomanjee defendaui. It appears that Malabar Hill, near Bombay fort, had been long

accounted by the Hindoos a sacred place, that a place of worship had anciently stood there, and that the spot was still visited for the purposesof devotion. It was also believed, that the sacred symbols (which had been lost) would one day be discovered. In 1774 Paudon, a respectable Hindos, acquired the holy ground, and in digging, in order to build a wall around it, found the Ling and Saloonka, the long lost symbols of Deity. On which occasion the bramins were invited; who, with much ceremony, restored the images to their ancient honours. In 1800 Pandoo, who had been reduced to poverty, died. The sherriff seized his goods, and sold them. At the sale, several friends of Pandoo enquired of the sherriff whether he intended to sell Babool Nauth (the holy hill); —. the sheriff answered, He was there to sell what belonged to Pandoo. This satisfied them that the holy ground (which had been alienated to the Deity) would not be sold : but in the deed of conveyance, it was nevertheless included; and the purchaser, afterwards, sold it again (specifying the holy spot as actually included) to the plaintiff.

-

Several witnesses appeared to prove that all the ceremonies necessary to the re-conseeration of the place had been duly performed, that a pagoda was built on the spot, and that the Hindoos frequented it for worship.

On the contrary, the defendant stated, that when the property was sold, not a word was said by the Hindoos in behalf of their god, - that whea the Parsees (a different sect) were about to devote, as a burial-place, an adjacent spot, separated from the holy hill only by a road, they objected to building a pagoda there; but that Pandoo delusively built a pagoda, pretending that he was building only a shed; and as the Parsees are abliged, by their religion, to have their tombs in a private place, and distant from all buildings, they objected both to the building, and to the resort of worshippers to the hill. The defendant also contended, that the ling, the holy symbol, which the Hindoos pretended was ancient, was really a new one, made on purpose to deceive, that the consecration was not properly performed, that Pandoo himself suffered the place to be defiled by permitting toddy to be drawn within the smell of his god, and allowing a prostitute to live with him at the pagoda.

-

The Recorder then gave judgment to the following effect: - If the spot in question was, in April, 1800, vested in the Hindoo community, or, in Pandoo, so it now continues. We do not affect to tolerate the religions of our subjects, we protect them. We protect them equally and vigorously from insult and levity.

Something has been said of Policy; the only policy which can be considered in this place is Justice; which, as a great man has well said, is itself the standing policy of civil society: but I am persuaded, that there never was any disaffection among the Hindoos; and that a submissive and gentle nation, which has yielded passive obedience to so long a succession of tyrants and persecutors, feel nothing buc gratitude towards those who protect their property and their religion. No grounds for such a disaffection were most certainly ever furnished by those persons (referring to the Missionaries) respectable for their blameless lives, entitled to the veneration of all men, for their disinterested purpose,-who have sacrificed all the ordinary pleasures and advantages of life to the hope (well or ill founded) of spreading Christianity in the east, who would spurn with horror the aid of coercion, if it were offered, who disclaim even the favour and countenance of authority, and who desire only that toleration, or rather obscurity, which a Christian Government most justly affords to its Hindoo and Mahomedan subjects."

This remarkable passage, from the mouth of Sir James Mackintosh, affording a complete justification of the Missionaries in the East Indies, will have a thousand times more weight with impartial persons than all the calumnious charges produced by such men as Mr. Twining, Mr. Waring, or the Edinburgh Reviewers.

C

The Recorder further observed, That the testimony of the Bramins must be taken strictly on the principle of the Indian law, “ That a witness is not to be believed, unless his testimony be supported by other circumstances." Other circumstances do support their testimony. A consecration did actually take place. Evidence establishes a public pagoda. As to the insufficiency of the consecration, alleged by foreign Bramins, they are of no authority. Our Pundits know the usages of our country. Pandoo might allow acts that profaned his temple, but he did not thereby resume his property. The judgment against Pandoo could only affect what was his property. No imputation attaches to the defendant."

The decision of this cause, in favour of the Hindoo religion, will afford a strong evidence to the natives of India, that no intention is entertained of counteracting by force the superstitious prejudices they entertain; and consequently will tend to suppress that irritation which was occasioned by the orders unhappily issued at Vellore.

DEMARARA.

Extract of a Letter from Mr. T. Adam, One of the Missionaries.

SINCE my last, I have been frequently employed in preaching and catechizing, though the latter has been confined to Mr. Wray's congregation, where, I am happy to say, the work of the Lord seems to flourish. On Monday, May 22, ten were baptized, who appear to be truly devoted to God; and several more are candidates for that ordinance. On Lord's Day, June 4, the Lord's Supper was administered among them. It was truly a refreshing sight to behold these poor Heathen brought to sit down at the table of the Lord. Frequently, in the evenings, when we have no preaching, Mrs. Wray has her room full of them, learning the Catechism; while I and Mr. Wray have a goodly number in the chapel.'

If Providence should not permit Mr. Adam to labour in some places in Demarara, where he has requested leave to preach, he has some thoughts of visiting Trinidad.

Mr. Purkis sailed from Demarara for Tobago, on the 25th of May, to assist Mr. Elliot on that island; and arrived there on the 26th of June.

Mr. Davies, assisted by Mrs. Davies, is diligently employed in the school; in which there are about 40 children, many of whom are taught gratis, and others at a low rate, it being his desire to instruct the children of the poor as well as of the rich. He also preaches in Stabrock; but at present rather privately, on account of some opposition. Many have learned the Catechism, and take pains to teach others.

Concerning the Death and Funeral of Mr.Post, Mr.Wray writes as follows in his Journal: —

April 29, 1809. This evening, at half past eight o'clock, he fell asleep in Jesus. The poor negroes spent most of the night in weeping for him; and crying, my massa! O my massa!'

Great lamentation was

made for him, not only on this estate, but on all the estates around. Mr. Purkis, I, and the manager went among the negroes, in their houses and other buildings, desiring them to be still; but in vain, tears flowed down their sable cheeks; and they continued to mourn aloud the greatest part of the night. A more affecting scene was perhaps never presented. I suppose there were nearly 500 people on the estate, and almost all of them were weeping. I was much affected with the language of one poor woman. She said she had been 20 years on the estate, and not able to work; but her massa had given her meat and drink, and every thing to make her comfortable, the same as if she had been able to work ever so hard. O what a loss to the cause of Christ is this servant of God! He is cut down just in the midst of his usefulness. It appears to me, that any man in the world