should prove nothing for him as a Christian, while his bad qualities, as a minister, prove every thing against him as a Christian. His good qualities contain nothing decisive of his goodness: but his bad qualities are indications of the predominancy of a spirit which is not of God. 66 66 "lack virtue, temperance, patience, godliness, brotherly kindness, charity;" or are lovers of their own selves, covetous, boasters, proud, blasphemers, unthankful, unholy," are not allowed, by the Scriptures to understand or believe the truth. The first are described as 66 blind, and such as cannot see afar off;" and the last, as ever learning, but never able to come to the knowledge of the truth;" nay, as "resisting the truth; men of corrupt minds, reprobate concerning the faith." 2 Pet. i. 9. 2 Tim. iii. 1--8. How far men may preach the truth without understanding or believing it, in the scriptural sense of the terms, we shall not decide: but, certainly, we should suspect, whether truth from such a source, or through such medium, is likely to be very pure. The Scriptures do not acknow, ledge men of unholy lives as minis, We proceed, secondly, to inquire, Whether the account of Mr. Huntingdon's good and bad qualities can be made to consist with each other? It has long been common for some, who have disapproved of Mr. Huntingdon's spirit and conduct, to speak of him, notwithstanding, as preaching the pure Gospel. And our author, though he will never allow him, he says, to have preached it fully, yet seems willing to grant, that he preached it as far as he went, and that, upon the whole, he was evangelical." Nay, more; he represents him as often expatiating upon the truths of the Gospel "with a cheer-ters of the Gospel, but declare, in fulness and fluency which sufficiently testified his own interest in them, and his ardent desire that his hearers should be partakers with him in the blessings of a new and everlasting covenant." Yet he is described, at the same time, as being conceited, overbearing, vindictive, proud, inaccessible, covetous, and, we may add, blasphemous, continually swearing to the truth of his dogmas, by the life of God!!! We do not understand how these things can be made to agree. It is true, as Mr. CECIL observes, that the preaching of Christ is "God's ordinance; and that although Christ may be ignorantly, blunderingly, and even absurdly preached by some; yet God will bless his own ordinance." But we think there is a material difference between these failings and those moral qualities which are ascribed to Mr. Huntingdon. We can reconcile the former with true religion, but not the latter. Allowing, however, that God may bless his own truth, let it be delivered by whom it may, yet, is there no reason to suspect, whether doctrine imbibed by such a mind is free from impure mixture; whether, if the vessel be tainted, the liquor will not taste of it? One thing is clear: they who the most peremptory terms, that "He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” 1 John, ii. 4. Our Lord himself, when warning his followers against false prophets, assured them, that 66 a good tree could not bring forth evil fruit," any more than an evil tree could bring forth good fruit; "wherefore (saith he) by their fruits ye shall know them." Matt. vii, 18---20. 1 We do not say, that such was Mr. Huntingdon's character, but barely, that if the account given of him, in this performance, be just, we do not perceive what else it could be. We suppose, therefore, that either Mr. Huntingdon's character must have appeared to this observer of him much worse, or his preaching much better, than it really was. We should apprehend, merely from this performance, and without any reference to his publications, that whatever portion of truth his preaching might contain, there was a vein of false doctrine running through it, which tainted it to the bone and marrow, buoyed up himself and his admirers in false hope, and rendered his ministry unworthy of the character of "evangelical." And if this were to be suspected, without any reference to his pub- | you, even weeping, that they are the 66 Memorial on behalf of the native Irish, with a view to their improvement in moral and religious knowledge, through the medium of their own language. By Christopher Anderson. Gale, and Co. London. Price 2s. 6d. fications, how much more likely enemies of the cross of Christ." We does it appear, when they are have no doubt, however, of the taken into the account. In all that truth and importance of our author's we have seen of them, the object of remarks on preaching Christ. Whatthe writer appears to have been to ever be our qualifications," or taexhibit himself. How this can com- lents, if the person and work of port with the character of a Chris-Christ be not the favourite theme of tian minister, we do not understand. our preaching, we had better ba "We preach not ourselves, but day-labourers than preachers. Christ Jesus the Lord, and ourselves your servants, for Jesus' sake." And if the obedience and death of Christ were in honour of the divine law, we do not understand how Christ could be either believed in or preached, while the law was degraded. We may degrade the works of the law as a ground of justification; this the apostle did: but he that thinks meanly of the law itself, must think meanly of the Gospel, as doing honour to it. If there be no glory in the law, there is none in the Gospel. To allege, that there are things in the precepts of the New Testament which are not specifically required by the decalogue, is mere evasion. This was not the question between Mr. Huntingdon and "other ministers:" but whether the divine law, as summed up by our Lord in love to God and our neighbour, does not comprehend all duty, and be not binding on all men, believers and unbelievers? It was not the defectiveness of the decalogue, in compa-gelical instruction of our own counrison with the precepts of Christ, that led Mr. Huntingdon to degrade it. Had this been the case, the subject of" Christian duty,” as inculcated in the New Testament, would have occupied a place in his ministry: but Mr. Huntingdon, it seems, NEVER SAID ANY THING OF THAT KIND!" 46 We doubt whether the Apostle Paul would have acknowledged such a doctrine to be the Gospel, or such a character as that which is ascribed to him, to consist with Christianity; and whether, instead of selecting | things out of it for imitation, he would not have sought them in other characters. "Brethren, (said he to the Philippians,) be followers together of me, and mark them which walk, so as ye have us for an example. For many walk, of whom I have told you often, and now tell THERE are a few good people even now to be found in England, who refuse to give any assistance to promote missions to the heathen. This most formidable objection has been," Are there not heathens enough at home?" We need not go beyond our own country to find great numbers of persons who stand in need of being instructed in the knowledge of the gospel of Christ. This objection has been generally parried by the reply, "This thing ought ye to have done, and not have left the other undone." Though we are of those who think that greater attention is due to the evan trymen, than they have hitherto received, yet we are fully convinced that the re-action produced by foreign missions has more efficiently excited compassionate feelings and zealous exertions on behalf of our fellow creatures at home, than any direct attempts could have produced, before the missionary spirit was so generally prevalent. It is indeed surprising, that the attention of British Christians has not been more directed to the neglected condition of the inhabitants of Ireland. We have hailed, with much delight, the formation of different societies in England, Scotland, and Ireland, whose object is to send these, our fellow subjects, the words of eternal life; and to enable the children of the poor to read the Sacred Oracles of God. With similar feelings, we have perused the interesting pám phlet before us, and congratulate | tory schools. On this subject, he certainly feels quite at home, as he produces the evidence of facts to silence all the objections that may be raised against the practicability of the attempt. the pious author for the very important service he has performed, in bringing so many affecting facts respecting the condition of the native Irish, before the public,-facts that, we are persuaded, will surprise the majority of those who peruse this memorial. We could very readily present our readers with many interesting extracts, if the limits of our work. permitted; we can, therefore, do little more than exhibit the contents of the different sections into which the work is divided, hoping that the pamphlet itself will be extensively circulated and read. Could it have been imagined, for instance, that 1,500,000, or 2,000,000 of our fellow subjects in Ireland were daily conversing in their own language, and unable to receive religious and moral instruction in any other, and yet that no more than Section 1. Brief Statement of what has three thousand copies of the New been done towards the instruction of the Testament, in that language, are in Native Irish, through the medium of their circulation; and that, perhaps, a own language, chiefly by means of the copy of the whole scriptures could press; including an Account of the transnot have been purchased in Europe? lation of the Scriptures into Irish, their The following statement of our printing and circulation.-Sect. 2. Of the author will give the necessary in- present extent of the Irish language; and formation concerning the manner in of the counties or districts in which it is which the native Irish have been spoken.-Sect. 3. Answers to the most neglected by Christian benevolence, prevalent and plausible Objections against compared with the Welch and the teaching the Irish Language.-Sect. 4. Scotch highlanders, who speak dia-Plan recommended for Adoption.-Sect. 5. lects of the same language, the ancient Celtic. Encouragements to proceed upon the plan recommended. Appendix. Armorican, or Bas Bretagne. The Basques. Walden sian." "If the reader has not been in possession of previous information, it must The historical account of the atoccasion surprise, and certainly his as-tempts that have been made to tonishment will not be diminished, on perusing the following comparative state ment:" convert the native Irish, by the medium of their own language, forms an important part of this work. No. of Copies of These, however, were avowedly for the purpose of proselyting them to the established protestant church; but being always embarrassed by convocations and parliaments, their best efforts were frustrated. the Old and New about 50,000 above $100,000 not above 3,000 of the New Testament. As for the Old Testament, there has not been any edition of the Irish Bible published for more than a hundred and twenty years; so that the whole Scriptures in their vernacular tongue, are scarcely to be found, even in the cabinet of the Antiquarian." For upwards of a century no concern has been paid to the subject, till, in the year 1810, the committee of the British and Foreign Bible Society determined to print a version of the New Testament, in the Irish language, and have since resolved to print an edition of the Old. Hence, as there are very few capable of reading the Irish, the necessity of supporting schools becomes increas "It is with pleasure," says Mr. Anderson," that I now introduce to the notice The design of the writer is to direct the public attention to the im-ingly apparent. portance of teaching the native Irish to read the Scriptures, upon the same plan as the Welch and the Gælic, of the reader, a Society formed in London, have been so successfully taught by the Committee of which, in July last, unanithe plan of circulating and ambula-mously resolved, "That in the schools to be established by this Society, the Irish language be exclusively taught; and that such schools be on the circulating or ambulatory plan. This excellent resolution, it will be observed, is not only fraught with kindness to the interesting people whose cause we are now pleading, but it excludes the idea of interference with the labours of antecedent Institutions, none of whom have taken this precise and exclusive ground. And this is one of the finest features of the benevolence of the present day. One Society might embrace all the objects connected with education, or the improvement of man; but, on the principle of the division of employments, separate societies, each devoting itself to one of these objects, are productive of greater good: they do more business upon cheaper terms. Instead of one society, overpowered with the extent, and embarrassed with the multiplicity of its concerns, we have many, each cultivating one department, and giving the labours of its committee to one assigned object. 66 If, therefore, the society alluded to, while they regard all other Institutions formed for the benefit of Ireland, as so many friends and brethren, simply keep to their own specific object, and pursue it with prudence and zeal, there can be no doubt of their ultimate success. In the true spirit of their resolution, they, with their corresponding committee in Dublin, have already been engaged for some time, and at every step of their progress, they are assured of its being a right path. One or two schools are already opened, a number of Irish readers are under training for schoolmasters; and, in the meanwhile, the accounts of the spirit of the people for even hearing the Irish read, are most animating." Religious Books lately published. A Review of Mr. Norris's Attack upon the British and Foreign Bible Society. By the Rev. Wm. Dealtry, B. D. Rector of Clapham. The Legend of the Cushion. Brief Account of the Translations of the Scriptures at Serampore, with specimens of the Eastern languages. The True Christianity of the venerable John Arndt, a New Edition, edited by Mr. William Jaques, private teacher; and translator of Professor Franck's Guide to the Study of the Scriptures. Missionary Retrospect. BAPTIST MISSION. Church in the 24th Regiment, at Calcutta. ON the 9th of January, the brethren of the 24th regiment, in Fort-William, having formed themselves into a separate church, consisting of 83 members, chose from their number, brethren, James Gibson, John Worrell, and John Brit, as their pastors; and brethren Michael Kermoody, William Miles, James Munns, G. Parker, James Parkinson, and John Robinson, as Deacons. These brethren were designated to their office by the laying on of hands on the same day, when brethren Marshman and Ward addressed them on the duties of pastors, deacons, and church members. On the 27th instant, were baptized at Calcutta, Mrs. Lyons, and two soldiers of the 24th; the latter belong to the church now formed in that regiment. A note from brother Leonard to brother Ward, dated the 17th instant, says, "Our brethren from the Fort came into the school this morning to teach the boys to sing, and informed me, that they had received permission from the colonel, adjutant, and serjeant-major to hold their meetings as often as they pleased, in the public barracks, and that a place had been set apart for the blessed work accordingly. AN ACCOUNT OF MANIKA, WHO WAS the course of the day, while they were proceeding, Manika jumped out of the litter, and began to throw stones at the bearers, and ran about attempting to bite all around him, BITTEN BY A MAD JACKALL excepting his wife, towards whom ON December the 7th, 1813, AND Died on February the 7th, 1814; COMMUNICATED BY MR. WM. CAREY, JUNR. "On the 3d of February, Kanta and Manika, with their wives, and some of Manika's relations, left Cutwa, for Beerbhoom; that night they lodged at Payunda. On the 4th, Manika being seized with the symptoms of hydrophobia, Kanta advised him to return to Cutwa, but his relations insisted upon his going forward. In the evening, they arrived at Kalapapuree, where Manika began to grow worse. Here Kanta engaged some bearers, for two rupees eight annas, to carry him to Beerbhoom, and so went on. On the evening of the 6th, not being able to get a house, they remained in an open field for the night. On the morning of the 7th, they proceeded on their way, but Manika | grew worse and worse; Kanta perceiving this, expressed a wish to go on before, to procure some assistance, when Manika began to weep, and said, "Ever since I have been admitted a member of the church of God, I have been committing many and great sins;" Kanta interrupted him, and endeavoured to comfort him, by saying, "O, brother, do not fear, for, whether living or dying, we are God's. If you are called now to your heavenly Father's house, be not afraid, but be strong in the way which our heavenly Father has appointed. Gird up your loins, and be ready. If you believe in our Lord and Saviour Jesus Christ, you have no reason to fear, even though you should be called to-day, but may resign your spirit with joy and delight: we must all soon die." In VOL. VII. he was affectionate to the last. A little before his death, he spoke in the following manner to her: “I have not had the happiness of sitting with you in the church of Christ, neither have I been able to instruct you in the ways of God as I wished; but never leave the ways of God; be instructed by the brethren and sisters: believe on the Lord Jesus Christ, and be baptized. Take care that you do not fall into sin, as I have, after being a member of the church. If you are a true hand-› maid of the Lord Jesus Christ, his people will try to make you comfortable." After saying all this to his wife, he began to lament that at such a time he could not see brother Wm. Carey, junr. nor Mrs. Carey, nor any of the brethren or sisters in Christ; but told his wife to give his love to all. Soon after he had thus spoken, he died. 66 "About a year ago," adds Mr. Carey, our departed brother Wm. was cut off from the church, and gave us a great deal of pain for some time; however, in five or six months, he expressed sorrow for his conduct, and wished to be received into communion again; but the church not thinking his repentance genuine, put him off for some time longer. Between that time, and his being bit by the jackall, he several times expressed his wish to me to rejoin the church; his conduct also appeared to be more upright and Christian-like than formerly; but we still had our fear; yet after this melancholy providence, he was very earnest, and shewed his repentance by weeping night and day, fearing that God had brought this calamity upon him for his sins. We all endeavoured to comfort him, by shewing him the willingness of our Lord to receive every repenting After two or three days, he sinner. was received into the church, and, I hope and trust, lived near to God to the end. 2 M |