day to enlighten mankind, to communicate religious knowledge to every member of the community, and to extend the glad tidings of salvation to the remotest corners of the globe. There is no one but must sympathize with the feelings, which have given birth to these exertions; there is no one but must admire the eloquence with which they have been urged; there is no one but must honour the self-devotion of those who have laboured and died in the holy cause. While, however, we acknowledge, in general, the sincerity and purity of the motives, which have set in operation the missionary enterprises of the present age, we cannot be blind to the fact, that the spirit of party has sometimes mingled with, and marred them. We cannot but observe that the efforts are frequently directed not so much to convert the Heathen to the fundamental and universally acknowledged truths of Christianity, as to the distinguishing and disputed tenets of a particular denomination. Of course the poor Heathen, who has embraced the former, but cannot be prevailed upon to believe the latter, is not only considered unworthy of the christian name, but is absolutely declared to be in a worse condition. than he was in before he abjured polytheism and idolatry.* We cannot but suspect that some part of the stir, which is made on the subject of missions, is to secure to a particular sect the merit of superiour zeal in the cause of Christ. Christians may be organized into societies for the promotion of religious knowledge and piety, and of every good and charitable deed; they may with a truly evangelical spirit contribute liberally of their time and substance, to build up the decayed and waste places of former generations, or to extend throughout their native land a knowledge of the word and a preached Gospel. Individuals may be toiling in unobtrusive and silent usefulness, and be raising the standard of religion and morals throughout the community; and their labours shall be set at naught, and their exertions wholly overlooked. It is the splendid and imposing expeditions to remote countries, which attract the publick gaze, and obtain for their projectors the exclusive praise of usefulness and

*Mr. Adam says in his Correspondence, 'I have observed that an idolatrous native is regarded by the reputed orthodox, with more complacency than a Unitarian Hindoo; and a European who is alike indifferent to all religions is considered a better and more hopeful subject than one who professes to be a Unitarian Christian.' p. 61.

zeal. However we may at first be dazzled by the magnificence of the preparations, the variety of the measures, and the extent of the operations, we are not able to discover that the success has been in any degree commensurate. We find much to admire in the objects and efforts of the missionary spirit, but we find much likewise to lament and to condemn. Though we should allow its advocates their claim to the monopoly of zeal, we cannot bestow on them the praise of prudence and discretion. We cannot consider it the most expedient mode of maintaining a large and expensive foreign establishment, to depend upon the casual contributions of religious excitement; still less expedient to take tithe of the hard earnings of the industrious labourer, and to support in idleness, with the bread taken from the mouths of his children, the few converts, whom interest or accident may have placed at the disposal of a missionary.* The poor widow is not now able to cast her two mites into the missionary treasury, for they have already been wrung from her feebleness and sensibility by the importunity of solicitation, and the agonizing descriptions of the future and eternal misery of the unconverted Heathen. We suspect likewise that there must be something essentially wrong in a system, which has been pursued for years with a vast expenditure of life and money, without any visible and tangible effects. The publick has of late received the information on this subject which it has long desired, and which will doubtless have some influence on the direction of future missionary exertions. It is something novel in the annals of religious enterprise to behold a Hindoo philosopher, an apostate from the religion of his country, and a christian missionary, a proselyte to a purer system of his own faith, uniting to furnish the christian world with the reasons of the little success that has hitherto attended the labours of the missionaries, in an extensive field of exertion. It is still more interesting to observe these two champions preparing the way, with diligence and discretion, for the sowing of the good seed, combatting, on the one hand, the polytheism and idolatry of the native, and on the other, the corruptions of Christianity, which the foreigner has been so zealously

* See Mr. Adam's and Rammohun Roy's answers to Dr. Ware's fifth question. pp. 55-59 and 130; and Mr. Adam's answer to the tenth question, (7.) and (8.) pp. 73-75.

endeavouring to substitute in their place. The friends of pure and undefiled religion cannot look upon this scene with unconcern. They have now an opportunity of extending their principles to a highly interesting people. Let them enter upon the good work with an enlightened and a prudent zeal, with pure and honourable purposes. Let them not be ambitious of gaining a name and a praise by the splendour of their operations, or the number of their proselytes. Nor let them be deterred from engaging in the work because Christianity in a less pure garb has gained the precedence. While they are zealous to diffuse the principles, which they believe to be true, they must not relax their efforts, because others may be equally zealous to diffuse a different set of principles. Let them neither murmur, nor be disheartened. Errour indeed

may be mingled with the truth, and preached as the Gospel of Christ. But, to use the words of the Apostle Paul, 'What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached, and we therein do rejoice, yea, and will rejoice.' Phil. i. 18.

Collections.

Hooker.

IN the life of the celebrated Richard Hooker, by Isaac Walton, we are furnished with this account of his 'peaceful studies' and of his domestick disquietudes.

Thus he continued his studies in all quietness for the space of three or more years; enriching his quiet and capacious soul with all the precious learning of the philosophers, casuists, and schoolmen, till, in obedience to the college statutes, he was to preach either at St. Peter's, Oxford, or at St. Paul's Cross, London; and the last fell to his allotment.

In order to which sermon to London he came, and repaired immediately to the Shunamite's house, which is a house so called, for that, besides the stipend paid the preacher, there is provision made also for his lodging and diet two days before, and one day after his sermon. Hither he came wet, weary, and weather beaten; but a warm bed,

and rest, and drink proper for a cold, given him by his kind hostess, and her-diligent attendance added unto it, enabled him to perform the office of the day, which was in or about the year one thousand five hundred and eighty one.

'But the fatigue and anxiety of this service did not prove of so bad consequence as the kindness of Mrs. Churchman, his hostess, in curing him of his late distemper and cold; for that was so gratefully apprehended by Mr. Hooker, that he thought himself bound in conscience to believe all she said. So that the good man came to be persuaded by her, 'that he was a man of a tender constitution, and that it was best for him to have a wife, who should prove a nurse to him ; such a one as might prolong his life and make it more comfortable; and such a one she could and would provide for him, if he thought fit to marry." And he, not considering that the children of this world are wiser in their generation than the children of light, but like a true Nathaniel, who feared no guile, because he meant none, did give her such power as Eleazer was trusted with, when he was sent to choose a wife for Isaac; for even so he trusted her to choose for him, promising upon a fair summons to return to London, and accept of her choice, and he did so in that or the year following. Now the wife provided for him was her daughter Joan, who brought him neither beauty nor portion; and for her conditions, they were too like that wife's, which is by Solomon compared to a dripping house; so that he had no reason to rejoice in the wife of his youth, but rather to say with the holy prophet, "Wo is me, that I am constrained to sojourn in the tents of Kedar."

'By this means the good man was drawn from the tranquillity of his college, from that garden of piety, of pleasure, of peace, and a sweet conversation, into the thorny wilderness of a busy world; into those corroding cares, which attend a married priest, and a country parsonage, which was Draiton Beauchamp in the diocese of Lincoln; where he behaved himself so, as to give no occasion of evil, but "in much patience, in afflictions, in anguishes, in poverty," and no doubt in long suffering; yet troubling no man with his discontents

or wants.

'And in this mean condition he continued about a year; in which time his two pupils, Edwin Sandys and George Cran

mer were returned from their travels, and took a journey to Draiton to see their tutor; where they found him with a book in his hand, (it was the Odes of Horace,) he being then tending his small allotment of sheep in a common field; which he told his pupils he was forced to do, for that his servant was then gone home to dine, and assist his wife to do some necessary household business. When his servant returned and released him, his two pupils attended him unto his house, where their best entertainment was quiet company, which was presently denied them; for Richard was called to rock the cradle; and their welcome was so like this, that they staid but next morning, which was time enough to discover and pity their tutor's condition; and having in that time remembered and paraphrased on many of the innocent recreations of their younger days, and by other such like diversions given him as much present pleasure as their acceptable company and discourse could afford him, they were forced to leave him to the company of his wife, and seek themselves a quieter lodging. But at their parting from him, Mr. Cranmer said, "good tutor, I am sorry your lot has fallen on no better ground as to your Parsonage; and more sorry your wife proves not a more comfortable companion, after you have wearied your thoughts in your restless studies." To whom the good man replied, "my dear George, if saints have usually a double share in the miseries of this life, I, that am none, ought not to repine at what my wise Creator hath appointed for me; but labour, as indeed I do daily, to submit to his will, and possess my soul in patience and peace."

Anxiety.

'Be lord of your own mind.

The dread of evil is the worst of ill; 'A tyrant, yet a rebel; dragging down

The clear eyed judgment from its spiritual throne, 'And leagued with all the base and blacker thoughts, " To o'erwhelm the soul.'

Orphanage.

Have you not seen that God always makes the orphan happy? None so little lonesome as they! They come to