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dering like the blind out of the way of truth, acquiring every evil and vicious habit, and soon learning to love darkness rather than light, because their deeds are evil.

"These are evils which more peculiarly attend the children of the lower ranks among us. Too many of the lower classes of Europeans who come into this country, bring but little sense of christianity with them; and a great part of the rest suffer it to wear out gradually. Little acquainted with the future rewards of holiness and virtue, and with the future punishment of ungodliness and iniquity, they have little inclination, and still less ability to impart these great and interesting doctrines to their children; accordingly we receive them when the last extremity has driven them to us, for the most part totally unimpressed with any ideas of religion, and in Imany instances not even made by baptism members of Christ. P. 13.

"But this is not all, a still more melancholy scene remains; I allude particularly to the children of Europeans by native women; these from the indifference, or death of the father, are often left to be supported entirely by the mother; and then not only become deeply tainted by a familiar intercourse with domestic profligacy, but are brought up in the lowest superstitions of the Roman Church, or what is more shocking to a Christian ear, separated from their only Lord and Saviour, become followers of the impostor Malomet, or the more degraded and idolatrous votaries of Bralima.

"These are they, whom the generality of their fellow creatures consider as worthless, incorrigible, and abandoned; or on whom at best, they look down with pitiless contempt; wretches, who have never been taught to address themselves to Heaven for relief, and for whom no place of refuge on earth is found;-forsaken by negligent parents, and in hourly danger of falling early victims to violated laws,-aliens in a word from the common privileges of their country, without hope and apparently rejected of God and man.

"Such are many of the unfortunate persons who betake themselves to us; I am aware of the vicious character they generally bear, but I ask if they are such workers of iniquity, is it not, because they have no knowledge?-is it not, because, like the wild ass's colt, they are left to follow their own passions, and then enquire not so much, whether a way of life be honest and lawful, as whether it be easy and profitable;-their original depravity no pains are taken to reform, no argument and instruction made use of to correct.

"From pining in a state of sullen obscurity, they demand to be made reputable and useful;-they plead that they are children of your countrymen, children of Protestants,-they claim the benefit of a Protestant education-they claim to be instructed in the religion of their fathers, which their fathers have withheld from them, as much through the want of means, as through a most guilty indifference to the eternal interests of themselves and their children.

"All that has been stated hitherto applies equally to girls as to boys, but female children as they are often more neglected, and certainly more exposed to danger and temptation, have a stronger claim on our pity and protection; and from peculiar local circumstances are here most distressing objects of charity. A boy may maintain himself from an early age, as a sailor, a soldier, a mechanic, or a labourer, -but nature has imposed some restraint upon women, and the laws and manners of society more; few therefore are the trades and occupations which circumstances allow them to exercise in any country; and in this, at the same time that they are removed far from the natural support and protection of their relations, they are more particularly deprived of the usual means of subsistence.

"But an indigent girl is not merely excluded from many honest means of support, she is beset by peculiar temptation; and even men who revolt through honour from perpetrating other offences, scruple not to lie in wait to corrupt her principles, and entice her to sin. Her virtue once sacrificed, her glory is turned into shame, -every Christian grace is endangered, every female ornament is departed and gone. Thus miserably fallen, where is the merciful hand that raises her up and bids her go and sin no more? discarded from domestic friendship and protection who has compassion to receive her? she has experienced the treachery of one sex, and is consigned to the merciless abhorrence of the other, she wanders destitute and forsaken, chilled with poverty, and pierced with the stings of disappointment,-without any consolation or support from religious knowledge, and even pleading in her excuse the necessity of sinning.

"This is not the picture of the imagination,-(would to God it were)—a very little experience will furnish too many originals. And I am sure, I should not be doing justice to the feelings of my female hearers, if I did not believe they were already anxious to lend their support, and are asking only how they can best assist tis." P. 16.

The Bishop's discourse which was delivered in the spring of the present year, when the value of the Society had begun to be generally felt and acknowledged, and its benefits more extensively diffused, is a masterly application of our Lord's words, (St. Matth. vii. 13.) to the purposes of religious education. From enforcing on his hearers the necessity of asking themselves whether they are journeying either to life or destruction to happiness or to eternal perdition, "through the strait gate" and " narrow way that leadeth unto life," or the "wide gate" and "broad way" that leadeth to destruction," and exhorting every man that may have been pursuing the latter, as he values his everlasting salvation, to hasten, however late in life, to find the good and safe path, the Bishop concludes on the ground of natural sympathy, that our next concern will be to snatch others from this dangerous course, and invite and implore them to accompany us in the narrow way that alone leadeth unto life. "Of the multitude who have long been travelling on the broad way,' few," his Lordship remarks," can be persuaded to leave it; though the duty of attempting to persuade them remains in all its force.

But very different is the case of the young: of those who as yet cannot be said to have commenced their journey, either in the broad or the narrow way, but have yet to choose; and though their choice of the path of life cannot positively be determined by any exercise of the wisdom or the charity of others, it may be influenced to such a degree, as to ensure almost a moral certainty that they will decide aright: we cannot force them into the right way, but we can train them in such habits and sentiments, and cherish in them such dispositions, as will generally lead them to prefer it."

From this the Bishop easily passes to the inference that education is the instrument committed by Provi

dence to the hands of the Christian, who "moved by the alarming declaration in the text, that the majority of mankind are pursuing the road to death, would interfere to save some;" and

if," he adds, we can conceive a case, in which it is especially incumbent upon Christians to exert themselves in such a work of charity, it is surely in the Country, which we now inhabit."

His Lordship then proceeds to contrast the comparatively happy condition of the children of the Poor in England with that of poor European children in India, and deduces from this the necessity and beneficial effects of that Society whose cause he was advocating. The description which is given of the state in which every child on its admission into the school is actually placed, is peculiarly striking; "it has nothing in it which in the estimation of the proud and luxurious might redeem it from contempt; but in a Chris. tian view, it is all which the wellbeing and even happiness of man can require; food and raiment suited to the condition~Christian instruction, and that elevation of mind and character which it almost invariably tends to inspire-habits of attention and industry-the practice of early piety: and such of the elements of useful knowledge, as may fit youth of both sexes respectively for subordinate, though useful stations in life; these are the benefits which you confer upon all whom you take under your protection."

His Lordship concludes with these valuable remarks, which we recommend particularly to the attention of our readers.

"Without presumption we indulge a hope, that the seed thus sown will in very few instances be thrown away: similar institutions, which have been sufficiently long established to furnish the result of experience have been blessed with abundant

fruits. All experience, indeed, tends to

prove, that education is the most powerful, and at the same time, the most manageable engine of good, which has been committed to man. In the fulfilment of

prophecy respecting the coming of Christ's kingdom, we may especially apply to the influence of Christian education that say ing, that the desert shall rejoice and blossom as the rose.' (Isaiah xxxv. 1.)

"But the benefits, which snch an institution confers, are not confined to the individuals, for whom they are immediately intended the State will be a gainer in every instance, in which your labours in love shall not have been wholly ineffectual. On this point, indeed, I am well aware, that the fears of some, and those too, good and enlightened men, will not allow them to concur with me without considerable reservation, at least in the circumstances of India: it is, however, in those circumstances especially, that I would plead the cause of education. It is said indeed, and truly said, that knowledge is power; but is it necessarily hostile power? and further, may we not expect, even if we withhold knowledge, that power will still exist; and that too decidedly and inveterately hostile to those interests, which we are most solicitous to maintain? To the former of these questions it may be answered, that the power conveyed by knowledge is not necessarily hostile : mere knowledge, indeed, unaccompanied with any principles, which shall regulate or restrain it, is a tremendous implement of evil; and how to convey these principles is the problem, which perplexes us with regard to the education, or more properly, the instruction of the natives; for education is a different thing: we can give them knowledge, but we are for the present precluded from giving them religion. But this difficulty applies but very partially to the present institution: in these Schools religion and useful knowledge are blended together: the mischiefs attendant on mere knowledge are neutralized; they are more, I trust; knowledge in minds, which have been trained in Christian principles, constitutes a power which will generally be subser vient to good. But even if we withhold knowledge, will not power be created without our aid? and what will be its character? we know that at this moment the most noxious opinions, as they relate to religion, to morals, and to politics, the very opinions, which threaten to subvert our constitution at home, are disseminated through every part of India: and on what class of persons are they calculated more immediately to operate? Not surely upon educated English gentlemen; nor, in the first instance, upon the natives: for they are hardly in a state at present to enter into such discussions, though they are advancing to it but primarily and directly upon that

very class of society, the children of which you are here training up in piety, and order, and submission to authority, and in grateful attachment to their benefactors: and many of whom unless by such means we take care to have them with us, will, in any hour of trial, almost certainly be against us: to shut them out from all knowledge, if it were your policy, is not within your power: such policy, indeed, could hardly be reconciled to any liberal or humane feeling: but we have not the means of adopting it: the children of the class, to which I refer, will acquire a knowledge and a power of evil, if we train them not in a knowledge of good. Causes are in operation, over which we have no other control, and the question seems to be whether when our bark is launched into the ocean, and the tempest begins to blow, we shall endeavour to steer the vessel through all dangers, or let it drive. You are adopting the former course you give knowledge, indeed, which is power: it is the force which impels the vessel, and without which it were stationary and useless: but you labour to conduct it to the haven where it should be, by placing religion at the helm.

But there is one other view, in which your labours may be regarded, and which should be briefly noticed. You do not probably consider yourselves as directly advancing the Christian cause among the idolaters around you: directly, indeed you are not; but indirectly, I conceive, and largely are you contributing to this desirable and blessed end; and in a way too, to which the most cautious and timid cannot possibly object: you are reforming the lower order of Europeans; and it cannot be doubted, that the habits of Europeans of the lower class, as well as those of their superiors, have had a considerable effect in retarding the progress of the Gospel. How, indeed, can we expect, that the heathen will forsake their idols, overpowered by the beauty of the Christian system, where they see it disfigured, and distorted, and rendered almost disgusting? with what consistency or common sense can we attempt to persuade them to believe in Christ, when professed believers are acting, as if they were the most hardened of infidels? Or how shall we gain a hearing for the evidences of our faith, while we are strengthening, as much as we can, the prejudices against its truth? In the early ages, it was not by preaching alone, even after the cessation of the miraculous powers, that Paganism was induced to take up the cross of Christ. It was by observing the surprising effects produced

by the Gospel in the hearts and lives, not merely of eminent saints and preachers, but of the lowest among those, who had embraced it: the Christians had a distinguishing character: they believed in Christ, and they bore in their habits the impress of their faith; they were more honest, more temperate, more peaceable, than the Pagans, with whom they were liable to be compared: men were not, indeed, thus to be immediately converted: but the tide of prejudice was turned, and they were ready to listen at least to the advocates of the Gospel, and to listen favourably: the inference was natural and just, that what was thus excellent in its effects, might probably be true: we shall have cause to bless God, if the day arrive, when the same presumption shall operate in favour of the Gospel in India: we may then presume to hope, that the redemption of his people draweth nigh.'” Bishop of Calcutta's Sermon, p. 15.

We have before us another sermon of his Lordship, preached in the Cathedral Church of Calcutta, which we must reserve for a future Number. The very brief notice which our limits would allow us to take of it at present, would be neither respectful to its merits, nor satisfactory to ourselves or our readers.

Sermons, Doctrinal, Practical, and Occasional. By the Rev. W. Snowden, Perpetual Curate of Horbury, near Wakefield. pp. 394. Richardson. 1820.

THESE are Sermons which appear under very considerable recommendations. The author appeals, in a neat dedication to his patron, the Reverend Samuel Sharp, Vicar of Wakefield:

"The disinterested liberality you have evinced in appointing me to the situation which I now hold, and the exemplary zeal you have uniformly discovered in advancing the high interests of religion and loyalty, leave me no room to hesitate under whose sanction it would be the most congenial to my feelings to usher into the world this volume of Plain Discourses. Whatever defects may mark the execution of the work, it will yet, I hope, be manifest to every candid reader that my design has REMEMBRANCER, No. 37.

been to promote the cause of Christian faith and Christian charity. Conscious that truth in general lies not in extremes, and that our holy religion was never intended to furnish matter for idle specula-' tion, or fruitless controversy, but to improve the heart and regulate the manners, I have anxiously endeavoured to exhibit in the following Sermons that sober and practical view of the doctrines of Christianity which the peculiar complexion of the times seems imperatively to require, and which I am persuaded the authority of the Sacred Writings will abundantly confirm. This view I conceive is equally removed from enthusiasm on the one hand, and from lukewarmness on the other; and of its correctness in the main I derive a strong assurance from finding in the ranks of its advocates and supporters, the venerable names of those great and good men, a Barrow, a Tillotson, a Secker, and a Porteus."

made by any man who was not conThis appeal would not have been scious of endeavouring to be useful in his vocation and ministry: and the appeal thus founded in the consciousness of earnestness and zeal, is confirmed by a numerous list of subscribers, principally resident in the author's neighbourhood, and capable of appreciating his pastoral vigilance and ability. The subjects, also, and the style of the Sermons, attest the purity and excellence of the author's intentions. The style is clear and perspicuous; the doctrine is sound and uncorrupt; the matter is judiciously adapted to popular edification; and from the specimens of occasional Sermons, which are printed, we are led to suppose, that there is no occasion which the

preacher suffers to pass unnoticed, or without offering appropriate instruction to his congregation, on their duties as good subjects and good Christians. In times of lamentable disaffection to the government in Church and State, and in the midst of the tumultuous scenes which have been exhibited in the author's neighbourhood, it required a spirit of honest independence, and of manly resolution in the discharge of duty, to take advantage of poli

F

tical occurrences, and to cherish affections of loyalty and true patriotism, without adopting the declamations, or exciting the rude passions of a partizan. But whether it was necessary to publish these Sermons, after the events to which they relate had passed away, and men had formed their feelings and their judgments concerning them; and whether Sermons on more general topics might not have been more useful to the private circles to which the press may introduce them, are questions which we will not fastidiously examine. We are persuaded that it was an act of ministerial usefulness to preach these Sermons,

when the reader has been made acquainted with their substance, he shall judge whether it was expedient to print them.

The volume contains twenty Ser

mons.

Sermon I. "On the Profitableness of Religion." It is an excellent Discourse, shewing whence and what is piety, and what is its influence on men of all sorts and conditions, in all circumstances, and in all ages of life.

Sermon II." On Christian Practice as connected with Christian Principles," exhibits the nature of charity, which, in the order of the text, 1 Tim. i. 5. is deduced from and made to consist in purity of heart, a good conscience, and faith unfeigned; on each of which the preacher enlarges, and concludes:

"From what has been advanced, we may infer, that however excellent and however important may be the virtue of charity, yet it does not alone constitute the whole of religion, nor comprize in itself the entire system of our duty: No; charity is but a part, though a most essential part; it is but one feature, although certainly a leading and prominent feature in the Christian character. But when this divine virtue is founded on the basis of an undissembled faith; when it is attended by purity of heart and unblemished integrity of conduct-then, and only then, does it attain to its proper stature, then only is it perfect and complete, and calcu

lated to fulfil the important ends for which the commandment was given.

"Such, therefore, being the vast importance of this duty of charity, taken in connexion with those excellent principles with which it stands united in the text, let us apply for this Christian grace at the throne of mercy, with great earnestness and sincerity, in the devout language of our excellent Liturgy: Almighty and everlasting God, give unto us the increase of faith, hope, and charity; and that we may obtain that which thou dost promise, make us to love that which thou dost

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command, through Jesus Christ our Lord.”

P. 31.

Sermon III." On the Example of Christ," a subject always most contemplated as it is exhibited, 1, interesting and important, is here

in the instructions of our Lord, and 2. in his perfect example and active charity.

"Thus did our divine Master exercise his benevolence by adapting it to the diversified wants and circumstances of

mankind; and this not occasionally or by accident; not to those who might be supposed to have some especial claim upon his bounty, on the contrary, it was his constant employment, his sole aim, to find out fit objects of his mercy and beneficence, and to persist in the exercise of his benign disposition in despite of all the slander and reproach with which malignity and ingra

titude could assail him.

"But our divine Master might be truly

said to go about doing good' to the souls of men by the example which he afforded them. If piety and devotion, if humility and meekness, if patience and resignation, if abstinence and self-denial, are no less the duties of a Christian than active beneficence, where shall we find so amiable and correct a pattern of these virtues as is afforded by the life of the Redeemer? Seek we a lesson of genuine piety? Let us attend him in the mountain and the solitude, where he spent whole nights in prayer. Of devotion, attended with a perfect acquiescence in the will of the Father? Let us follow him to Gethsemane, and listen to those pathetic words which at once bespoke the dark horrors which surrounded him, and the fervent piety which sustained his soul:- Father, if it be possible, let this cup pass from me; nevertheless, not my will, but thine be done. Would we extirpate the seeds of pride and acquire a spirit of genuine humility?

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