eth; and woe be unto us, if we do not listen to his voice. You may well imagine him telling you, with unutterable joy and gratitude, the difference between the faith which he had entertained for the first nineteen years and a half of his life, and that which for the last five years was the centre of his affections. He spoke to us audibly enough while in the midst of us-he bore expressive testimony to the power of the Gospel in pacifying the alarmed conscience. But listen to him in your imagination now speaking more audibly than ever, and calling upon every one of you to cling closely unto Christ, as unto the Rock of your salvation. "Although my object is far from eulogizing the man, yet I would be belying my own feelings, and overlooking the grace of God, were I not to notice, more particularly, the power of the gospel exemplified in his conversion, and the important testimony which our brother bore to the truth. In early life he was sent for his education into the Hindu college, with all the prejudices of Hinduism influencing his mind. But he did not continue long in this institution before his understanding became too enlightened to submit to the monstrous dogmas of Brahmanism. He could not any more so far lower down his thoughts as to recognize a god in the sun or the moon, neither could he believe that idols made by the hands of men were entitled to divine honour. He was accordingly led to dismiss Hinduism from his belief. But as the mind when once moved naturally flies to sad extremes, unless restrained by Divine grace, our friend did not stop where his conviction of the fallacy of Hinduism, if properly regulated, should have kept him. From worshipping many gods, he ran to the opposite and more dangerous error of worshipping no god-and thus he shook off the trammels of superstition and idolatry merely to put on the still more galling chains of infidelity and atheism. Long did he in this state deny the existence even of the Supreme Being, and live literally without hope and without God in the world.' But the grace of the ever-merciful Jehovah prevented him. He was brought into circumstances, and called to form acquaintances whereby he was led to examine the truths of natural and revealed religion. This at first appeared a graceless task to him. Prompted however by a natural disposition to metaphysical speculations, and partly impelled by the evidently rational calls of several friends, he undertook to inquire into the evidences of Christianity. But the subject was too solemn to be profitably handled without a serious conviction of its high importance; and so he did not for a long time make much religious advancement. The evidences of natural and revealed religion were too overwhelming not to produce some impressions upon his mind; and a better opinion of the Gospel was undoubtedly generated within him. But as to any feeling of the force of the truth he was quite a stranger to it, until, as I often heard him relate, he thought very seriously on the subject on one occasion, and began to examine narrowly the professions of sincere inquiry which he had all along been making. His conscience, he said, convicted him; he found that there had been no sincere inquiry on his part; he became humbled at the idea and he prayed for Divine forgiveness and direction. He asked and he received; he sought and he found; he knocked and the door of mercy was opened to him. I speak what I personally heard from his own lips. "It was then that all the arguments which he had been reading in favour of Christianity, and some of which he had been secretly trying to rebut against the light of his conscience, struck him with irresistible force. A flood of light,' said he, 'rushed into my mind.' His soul now found an anchor to rest upon. He now saw things differently. That point concerning the salvation of the sinner in consistence with divine justice, which had puzzled him so much that knot which nature could not untie without doing violence to one or other of the divine attributes-that difficult question, What shall I do to be saved? was now no mystery to him. He believed in the Scriptures, and he understood how 'mercy and truth had met together; how 'righteousness and peace had kissed each other;' how God could be just, and the justifier of him that believeth in Christ." "Thus did our friend bear testimony to the truth in opposition to Hinduism and Infidelity. He was no blind convert, even in an intellectual point of view. He did not take up the Christian question with any prepossessions in its favour. On the contrary, he often desired to turn his reading on the subject into a weapon to refute the Gospel. But he little knew what a rock he was going to encounter; he little knew that the instrument of the Spirit was sharper than a two-edged sword, or that the battle would end in the happy overthrow of his scepticism, and in the submission of his mind to the grace of God. Let us all take a lesson from his experience; and if there be any one present in this congregation that did not listen to him while he was in the land of the living, let him now hear what he being dead speaketh. "But I must not silently pass over the great change which the grace of God had produced in his character and disposition. The question concerning the truth of Christianity, can after all be rendered very simple, if we try the system by the maxim that "a corrupt tree cannot bring forth good fruits." This consideration is founded upon an appeal to our moral sense, which ought to be appositely competent to decide on religious subjects. If a minute examination of the external evidences of Christianity may be said to be difficult for the unlearned; a view of its beneficial effects upon the characters and dispositions of men is much more easy and simple. If it be found after all to make good its pretensions practically, if the truth be observed really making its recipients free-then may we be said to be in possession of an evidence which it would be unnatural to gainsay or resist. Look upon the Gospel as a healing balm proposed to counteract the spiritual maladies of men; and attach due importance to every instance of its practical success that you meet with. If you find that with reference to many it may be said, that they were at one time dead in trespasses and sins, and that they have been quickened by the Gospel, it is your duty to concede to the system the favourable opinion which such a circumstance is calculated to produce. "Our departed brother was a living monument of the quickening power of the Gospel. Every one that knew him before his conversion will be able to testify what Hinduism and Infidelity had done for him. The records of the Hindu College will shew how turbulent and overbearing a student he was, and how it was found necessary at last to turn him out from the institution. His intimate friends all know how haughty and insulting his conduct was very often discovered to be, and what a sad mixture of some of the worst passions of human nature was to be seen in him. But the truth made him free: and the wolf was transformed into the lamb upon embracing Christianity. His fierceness was changed into humility when he considered the wonders of the cross; and his self-conceit into meekness, when he reflected upon his natural depravity. In fact, all his passions and affections were sanctified in a manner that was calculated to astonish those who had known him before. Instead of the violent caviller, they found in him the humble believer; and Mohesh Christian was a creature very different from Mohesh Pagan "His decision of character was very remarkable, and it is painful to think that it was misconstrued in some quarters. No sooner did God reveal his Son unto him, and he feel the necessity of baptism, than he resolved to pursue his course without conferring with flesh and blood. He was accordingly baptized with as little delay as possible in this church by our present respected Archdeacon. The regeneration of a new brother-the conception as it were of a saint that would in time be hailed in heaven if he did not fall back in the way-should have occasioned unmingled joy. But such is the weakness of our nature, that his baptism was gainsayed by those who appeared to think it impossible for one in our days to be so soon blessed with that measure of grace which had induced the Ethiopian eunuch to desire baptism without delay. "But Mohesh Chunder Ghose continued to grow in grace and in spiritual wisdom, and diligently to pursue his studies in Bishop's College, where he had succeeded in gaining admission through the assistance of a kind friend. Although his mind was harassed for the first two years after his baptism by the conflicting opinions existing on the subject of Church government, yet upon being satisfied of the Apostolical origin of Episcopacy his sentiments became settled; and the Christian graces shone in him with more than ordinary splendour. His conduct at Bishop's College was highly satisfactory to the authorities of the institution. His piety as a Christian, his diligence as a student, his attainments as a scholar, and his courtesy as a man, had rendered him an object of love and regard to all around him; and I do not believe there is any person on the establishment to whom his memory is not very dear and precious. "His untimely death has been felt as a severe shock by every one who knew him. He had just begun his initiatory labours as a Missionary Catechist; he had just begun to realize the promise which his natural abilities and his Collegiate education had given to the Society with which he was connected; he had just begun to appear in active life as a burning and a shining light-when he was cut off from the land of the living.' This is a painful reflection. Much usefulness was pected from him. Few persons were ex more competent to promote the glory of God in this country than himself. He had all the attainments which characterized the European missionary; and in addition to these, he had advantages as a native which no foreigner could be expected to possess. His familiar acquaintance with the language, habits, and customs of his countrymen, and his personal knowledge from past experience of the prejudices which reigned in their minds, were strong weapons for combating Hinduism and Infidelity. At the very time when he had only recently entered into the field, when he was just hailed by Missionary labourers as a valuable auxiliary-it pleased the Almighty to remove him from the midst of us. Let us be humbled, but not discouraged. Our Heavenly Father has inflicted this blow in order to teach us holy lessons. He can raise from the very stones themselves labourers for his vineyard; and he does not need our feeble instrumentality. Let us remember that the work is done 'not by might nor by power,' but by the Spirit himself. Let us remember that by the grace of God our brother was what he was; and that while this grace is not abated, other labourers can and will be raised in God's own good time for the harvest. "I must also bring to your notice the triumphant effects of grace in our late friend, during the protracted indisposition which eventually brought on his death. It is not necessary here to state particularly the nature of his disease, or the different turns it had taken before it put a period to his existence. He did not at first believe that it was serious, nor did he expect that it would prove fatal to him; and consequently he did not think he would be justified in refraining from his active duties. And it was not before his return from Kishnaghur, in very bad health, that he thought he was probably sick nigh unto death.' "It was about this time that the Christian's triumph over the world and death could be seen in him. Knowing full well that his Redeemer was living, he had always a very expressive glow of joy on his countenance. Still, since he valued life as a great gift, he was anxious that every practical remedy should be tried for his recovery; and a conviction of his numerous short comings had produced penitence and humility in him; so that he could not, as he should not, presumptuously wish to close his earthly career. But there was resignation on his part to the will of God; and his faith had exempted him from that fear with which persons having no hope are disturbed on their death-beds. His appearance and his conversation, (although owing to his peculiar disease he spoke very little) were calculated to edify the Christian, and astonish the Infidel. Verily he was in possession of a power which spake peace to his conscience, and prepared him to meet death, not as a foe but as a friend. Let us all consider this great triumph of the Divine grace, that Christianity may be still dearer unto us." We will not allow ourselves to im pair the effect of this narrative by commenting upon it; otherwise we might say much as to its bearing upon the character of the Hindoos; upon their precarious condition when outgrowing their native superstitions, in consequence of the diffusion of European education and knowledge, without finding anything but infidelity to fill the void left by the removal of their former idols; upon the duty of presenting Christianity to them at this momentous crisis; and upon the blessed effects of its reception. We might also express much gratification, as members of the Episcopal Church, in the circumstances attending this memorable occasion; and we might justly congratulate the Right Reverend and highly honoured prelate who presides over that diocese, and his reverend brethren, together with the Society for the Propagation of the Gospel, whose college has proved so great a blessing to India, the Church Missionary Society in whose service both these converted Hindoos were labouring, and the general body of Christians in India as well as at home; but these topics will readily present themselves to every reader. We will therefore conclude with a practical suggestion to all who shall peruse the account by the preacher himself. It is an invaluable monition, and admirably expressed: "Let the voice of our late friend be listened to by all of us. Let him remind us of the sin in which we are born, and for which he has been snatched away from us for a time. Let him preach unto us Christ and him crucified, who paid all his debts and interceded for him. Let him persuade us to seek the grace of that Holy Spirit whose sanctification has rendered him an inhabitant of heaven. We saw him while he was with us we knew his former and his latter conversation. We observed the change produced in him by the religion of his adoption. We were satisfied of the boon it proved to him in his affliction, and of the We victory it gave him over death. saw, as it were, his foretaste of eternal beatitude." 64 VIEW OF PUBLIC AFFAIRS. GREATLY Were those deceived who thought that there is so little of Christian principle or feeling in this land, that the blessed institution of the Lords' Day has ceased to be loved and venerated among us. And if it be said that much of the excitement which has marshalled men of almost every persuasion and pursuit in life to resist the opening of the London Post Office on Sunday is not grounded upon religious motives, but upon subordinate considerations, this too is true; and it shews how great are even the temporal blessings which our Heavenly Father has connected with the public and private observance of His laws. But the danger is not over; the transmission of letters by the London Post Office on the Lord's Day is still likely to be perpetrated, unless the strongest remonstrances continue to be made against that desecration; which being once allowed, all the rest will ultimately follow. We trust that the alarm excited will lead to good, by inducing the inhabitants of many towns and villages to implore the legislature to grant them the same privilege which London enjoys, of being free from the inconvenience, as well as sin, of a Sunday delivery of letters, which, wherever it prevails in a place of business, causes the sabbath to shine no sabbath day to multitudes, including those who need in a peculiar manner a day of rest from the grovelling cares of their ordinary calling, to refresh their bodies and invigorate their souls, and to remind them of the concerns of another world, and of making their calling and election sure. We rejoice to learn that the subscription to the Oxford memorial to Cranmer, Ridley, and Latimer, is going on prosperously. We should wish to see only a monumental building, not a church; first, because the Church of England does not name her sacred edifices after any saint or martyr, sub 66 sequent to the Apostolic era (dedication is out of the question, even to the Apostles), and without some such name as Martyrs' Church," or other device for connecting the building with the occasion, the circumstances would be lost sight of. Secondly, because there is no adequate security that the pulpit may not be made to defame the doctrines for which those martyrs sacrificed their lives; especially in a diocese, the ecclesiastical ruler of which - melancholy to relate - has for several years been countenancing the doctrines and actions of the most insidious and dangerous body of men that ever obtruded itself within the precincts of the English Church. We need scarcely say that neither the name of his Lordship, nor of any of his antiProtestant clergy, appears among the promoters of this truly Anglican commemoration. The subject of National Education continues to engross much of public attention, and is likely to be strongly urged upon the legislature at the approaching meeting of Parliament. We rejoice to state that an important step has been taken to counteract the machinations of those who would either secularise national education, or systematically detach it from the Established Church. We refer to a plan which is being carried into effect under the auspices of the chartered National Society, and which we have touched upon in our notice of Dr. Dealtry's Charge. The friends of the church, instead of standing always on the defensive, ought boldly to ask Parliament to aid this great national effort. Even if the proposition failed, the very discussion of it would do good, unless we admit that we cannot shew cause why we should have an Established Church, for it ought to be abolished altogether, if it be not fit to apply to national education. ANSWERS TO CORRESPONDENTS. C.; F. E.; A. K.; LECTOR; MINOR MINIMIS: H. T.; Aμeλextixo;; H. J.; R. B.; A SUBSCRIBER; A LOVER OF INGENUOUSNESS; AN INQUIRER; R. W.; J. H.; S. D.; A NEW SERIES SUBSCRIBER; J. G. N.; and CANDIDUS; are under consideration. A Correspondent informs us that the Rev. J. Newman of Oxford was in Rome some time since, for the express purpose of communicating with Dr. Wiseman, the Pope's private secretary, and had many conferences with him. Will Mr, Newman deny this fact? and if not, will he inform the world of the object of his secret conferences with the Pope's secretary, and their result? We are grieved to learn that Oxford is spoken of at Rome as having become in effect a Roman Catholic University. The charge is false and calumnious; for the party alluded to are a mere fraction of the University; but we must in honesty say, that if both the University and the Diocese do not take some measures to purge themselves of the leaven, they will be sharers in the criminality. IN contemplatingthe details of Saul's conversion, the first object which naturally presents itself, is his moral state at the time when this mighty change passed upon him. This we are at no loss to discover. St. Paul himself tells us, "I persecuted this way unto the death, binding and delivering into prisons both men and women." "And many of the saints did I shut up in prison, having received authority from the Chief Priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities." He was, according to this statement, a hater and persecutor, not only of the religion, but also of the persons of Christians, which implies another step downwards in the moral scale. The carnal enmity of his mind against Christ extended itself to all His members; and most of all to those who most resembled their Divine Master; who, like the first martyr to his persecuting zeal, had drank the deepest into the spirit of the Great Exemplar, and, like him, in the meekness of invincible charity, could imitate that Divine model, in praying even for their murderers. Such were the objects of his bitterest enmity. Up to the time of his conversion, Saul, in the emphatic language of the sacred historian, breathed out threatenings and slaughter against these disciples of the Lord. The very element in which he lived, and moved, and had his being, was persecuting bigotry. Every breath which he inhaled ministered fuel to the heart-burnings of envy, hatred, malice, and all uncharitableness: and every breath which he exhaled would gladly have fanned the fires of martyrdom, on the altar of a bigoted, persecuting, and superstitious zeal. Now such is every man in his natural state, up to the moment of his conversion to God,-a hater of Christianity and of Christians. He may indeed love the amiable natural qualities, and many too of the fruits of grace, in the Christian; but he hates, and must hate, his CHRIST. OBSERV. No. 14. K |