Help to Zion's Travellers; being an Attempt to remove Various Stumbling-blocks out of the Way, relating to Doctrinal, Experimental, and Practical Religion. By Robert Hall, pp. 252. 3s. 6d. Button. INDEPENDENTLY of the intrinsic excellence of this little volume, we are happy to see the name of its venerated author revived and perpetuated, a name so frequent in many of the churches of Christ during the latter part of the last century, that it deserves to be had in éverlasting remembrance. As one generation passeth away, and another cometh, we may be allowed briefly to state, for the information of our younger readers, that Mr. Robert Hall, the father of the present celebrated minister of that name, and author of this performance, was many years pastor of the Baptist Church at Arnsby, a small village in Leicestershire, where, in a plain patriarchal style, secluded from the intrusions of public observation, he kept the noiseless tenor of his way." Without any pretensions to literature, he was a man of gigantic intellect, of deep and serious piety, possessing a penetrating judgment, an acuteness in argument, and a flow of wit and humour seldom to be equalled. But his great superiority, both in moral and intellectual attainments, though always visible, was never felt; the splendour of his character was veiled by the most unaffected modesty and diffidence, which, while it invited confidence, created the highest veneration and esteem. A series of sanctified afflictions, operating on a mind susceptible of all the fine feelings of our nature, breathing the purest benevolence and the most ardent piety, united to a profound acquaintance with scriptural experimental truth, would impart the most eminent qualifications for the duties of a spiritual counsellor, and Mr. Hall as eminently excelled in this department of the ministerial and pastoral office. Where such prerequisites were found, and found in connection with the constant habit of lifting up the hands which hang down, of confirming the feeble knees, and making straight paths for their feet, lest that which is lame be turned out of the way, it is no wonder that this great and excellent man should have been requested by his brethren to write a Treatise like that before us, to remove as far as possible various difficulties " relating to doctrinal, experimental, and practical religion." for such an arduous undertaking, Few men have been better qualified and perhaps no one has undertaken it with better success. edition of this valuable work is inWe are glad to find that a new troduced to public notice, by the Rev. Robert Hall of Leicester, son of the venerable author; and our readers, we are confident, will be gratified, with the filial piety, the cool impartial discriminating judgment, the lovely and amiable charity, which pervade every part of his admirable Preface. ther," says Mr. Hall, "were decidedly "The sentiments of my honoured faCalvinistic. His object, however, in the following Treatise was not so much to recommend that system in general, as to disengage it from certain excrescences, which he considered as weakening its evidence and impairing its beauty. On reviewing his religious tenets during the latter years of his life, and impartially was led to discard some opinions which comparing them with the Scriptures, he he had formerly embraced, and which he afterwards came to consider as having a pernicious tendency. "From the moral importance which the oracles of truth ascribe to man in his fallen state, a certain class of divines were induced to divide moral and religious duties into two classes, natural latter, those which require spiritual or and spiritual; comprehending under the supernatural assistance to their performance; and under the former, those which demand no such assistance. Agreeable to this distinction, they conceived it to be the duty of all men to abstain from the outward acts of sin, to read the Scriptures, to frequent the serious assiduity to the means of grace; worship of God, and to attend with but they supposed that repentance, faith in Christ, and the exercise of genuine internal devotion, were obligatory only on the regenerate. Hence their ministry consisted almost entirely of an exhibition of the peculiar mysteries of the gospel, with few or no addresses to the uncon verted. They conceived themselves not believe the gospel, those being spiritual warranted to urge them to repent and duties, from whose obligation they were released by the inability contracted by the fall. "These conclusions were evidently founded upon two assumptions; first, that the impotence which the Scriptures ascribe to the unregenerate is free from blame, so as to excuse them from all the duties to which it extends. In opposition to this, the author of the following Treatise has proved, in a very satisfactory manner, that the inability under which the unconverted labour is altogether of a moral nature, consisting in the corruption of the will, or an aversion tn things of a spiritual and divine nature; that it is in itself criminal, and that so far from affording an excuse for what would otherwise be duty, that it stamp with its own character all its issues and productions. "Another principle assumed as a basis by the high Calvinists is, that the same things cannot be the duty of man, and the gift of God; or, in other words, that what is matter of promise can on no occasion be the matter of obligation. The Scriptures frequently affirm faith and repentance to be the gift of God; hence it is concluded that they cannot be obligatory on the unregenerate; a conclusion diametrically opposed to innumerable passages in the Old and New Testament, which insist, in the most peremptory style, on true conversion and a lively faith as the most essential duties, which other passages are equally express in exhibiting as matter of promise." After quoting several of these, Mr. Hall proceeds to observe, that "the consistency of the promises and of the commands in question, arises from the matter of each being of a moral nature. If we will allow ourselves to reflect, we shall perceive that the will, and the will only, is the proper object of command; and that an agent is no otherwise accountable, or susceptible of moral government, than as he is the subject of voluntary powers. We shall also perceive that the disordered state of the will, or the radical indisposition of an agent to comply with legitimate commands, which is the same thing, by no means exempts him from their obligation, nor tends in the least degree to render the addressing such commands to him absurd or improper. That they will not be complied with, while that disordered state subsists, is true; but legitimate commands, enforced by proper sanctions, are amongst the strongest motives; that is, thoy tend in their own nature to incline the will, and therefore they cannot be withheld, without virtually relinquishing the claim of authority and dominion. This may suffice to evince the propriety of issuing commands, notwithstanding the known and radical indisposition to comply; or, which comes to the same thing, whatever be the state of the will. With respect to the other side of the supposed contradiction, what can be plainer than that the will, as well as every other faculty of the mind, is under divine controul, and that God can with infinite ease, in what instances, and in what manner he please, so change and modify it, as to im duce a prompt and cheerful compliance with his requisition? What should prevent him, at whose disposal are the hearts of the mightiest men, to make his people willing in the day of his power?" This able and scriptural solution of what has generally been supposed a principal difficulty attending the Calvinistic hypothesis, is followed with a striking view of the inconsistency of the contrary systems, which, though setting out from opposite points of the theological compass, both meet at the antipodes. "It is instructive as well as amusing," says this elegant writer, "to trace the coincidence which is often found betwixt systems which appear at first view at the utmost variance from each other. The grosser Arminians and Pelagians contend, that it is the duty of all men to repent and believe, because all possess an inherent power of so doing, without special or supernatural assistance. The high Calvinists, on the contrary, deny that any man in a state of unregeneracy is under an obligation to perform those duties, because they are not possessed of the requisite ability. Thus both concur in making moral ability the measure of obligation; a position which, when the terms are accurately defined and cleared of their ambiguity, conduct us to this very extraordinary conclusion, that men are obliged to just as much of duty as they are inclined to! On these and other points connected with them, the reader, if we are not mistaken, will find much solid instruction in the followiug Treatise, accompanied with such a constant attention to the great end of theological discussion, the promotion of practical piety, as can scarcely fail of affording high satisfaction to serious minds." opinion, but cannot close our exWe most cordially coincide in this tracts from Mr. Hall's luminous Preface, till we have made another quotation, for the purpose of evincing the high degree of his cand our towards those whom he nevertheless firmly opposes. "If there be any impression in the following Treatise," says he, " which implies that the questions at issue between the Calvinists and Arminians are of the nature of fundamentals-of which, Dowever, I am not aware, I beg leave, as far as they are concerned, to express my explicit dissent; being fully satisfied that upon either system the foundations of human hope remain unshaken, and that there is nothing in the contrariety of views entertained on these subjects, which ought to obstruct the most cordial affec tion and harmony among Christians. Religious and Literary Entelligence. BAPTIST MISSION IN INDIA. With great pleasure do we resume the office of laying before our readers some further information relative to the proceedings of this Society. Next to the translation of the Scriptures, there is nothing that interests us so much in reference to any of these Missionary Societies, as to find that the gospel has been received among the natives of the different countries to which God in his providence has sent it; and that any of those who have made a profession of it, have been enabled to hold fast that profession to the end of their race, and to leave behind them satisfactory evidence of their having died in the faith of the Son of God. We make little account of the pomp and parade attending the proceedings of societies at home, except as an object of regret. In most of them, we fear, there is too much of the spirit of this world, to comport with the heavenly nature of that kingdom, which, in prophetic style, is compared to a bruised reed and smoaking flax," Isai. xlii. 3, and which the Saviour himself has declared to be not of this world. We sincerely wish success to all of them whose motives are pure and disinterested, and they have every encouragement to persevere. "Let it not be suspected by any," says a late eminent writer, that God will ever fail to countenance the cause of his Son, the cause of truth and virtue, and to honour those with his approbation who exert themselves to promote it." 66 66 As we cannot withhold from this Society, the praise of having, in some measure, taken the lead in the benevolent work of Evangelizing the Pagan lands, those dark places of the earth which are full of the habitations of cruelty; and, as it cannot be denied, that their zeal hath provoked very many, so we are much gratified in contemplating the success with which it is crowned by the great head of the church. In our last number, we laid before the reader some interesting particulars relative to the deaths of three individuals, members of the church in Calcutta, who were natives of India, and had received the gospel; and we wish now to engage his attention to the account furnished us of VRINDA-vuna, who, though at a very advanced age, is, we trust, still actively employed in spreading abroad the savour of the knowledge of Christ among his countrymen, the Hindoos. The following extracts of letters from Mr. Moore to Dr. Ryland of Bristol, will sufficiently explain themselves. DIGAH. Sept. 24, 1813.-" Our aged brother Vrinda-vuna is most actively and faithfully engaged with enquirers, with very little intermission, from Monday morning to Lord's-day evening. I believe him to be a man of great faith, unaffected humility, with a sincere desire to benefit his countrymen. Cowper's description of the simple, humble Christian, is truly applicable to him. He feels his bible true.' He never needs an exhortation to diligence. Though an aged man, perhaps more than seventy, he has several times walked more than twenty miles a day, and addressed many of his countrymen by the way. The last time he visited one of the schools about ten miles off, so anxious were the people to hear, that neither he nor his companions were scarcely allowed time to eat or sleep during the greater part of two days that he spent with them. 6 He "Some of the people whom we have employed for some time past in reading the sacred scriptures, profess faith in them, and speak highly of them to Vrinda-vuna or to us. On these occasions he will reply, Brother, the bullock may carry sugar, but he never knows how sweet it is.' (Bullocks, and not horses, are used here for carrying grain, sugar, and other commodities.) When speaking of the good things contained in many books that are in the world, he said one day to a man, Yes, brother, that may be true, an elephant may see a large heap of sand and sugar mixed together, but it is the ants which separate the one from the other, and eat the sugar.' He is the most free from servility and duplicity of almost any native that I have seen. often speaks of the depravity of his heart with tears. He is much affected with the tenderness and indulgence of Christ towards his disciples. I was one day speaking of Christ's conduct towards Philip, after the many proofs he had given of his divinity, (John xiv. 8. &c.) when the old man immediately burst into tears. often hear much of the timid Hindoo, but fear, of all things, seems to be the most distant from his mind. In the delivery of his message to his fellow-creatures, no one can intimidate him, nor is he ever irritated; he will hear opposers with patience, and continue to urge that there are but two classes of men in the world,-two roads, and two places at the end of the journey. The good old man generally gains assent to this, and then proceeds I We with his cautions and exhortations. When he first became acquainted with Brother Chamberlain, he could not read, and so injured were his eyes by having been for years exposed to the glare of the sun, that page of Hindoost'hannee or Bengalee, to use his own words, appeared as a jungle, that is, he could not distinguish one word from another." during which time his furrowed cheeks were plentifully bedewed with tears. Such tender emotions would not have been so remarkable in a younger man. From V's. physiognomy, one would be ready to conclude, he was an utter stranger to the finer feelings of the heart, or if he ever had, or could have possessed them, that fifty years familiarity with the tortures and cruelties of Hindooism would have been quite enough to efface them; but true indeed it is, that if any man be in Christ he is a new creature.' This has seldom been more conspicuous than in the person of Vrinda-vuna. 6 getting a house in it for a reader and a school; but the people did not appear at all earnest for either; besides, there are several haughty scoffing Mussulmans at the place, who would perhaps oppose it. After talking and reading to them for about two hours, we left them. I approve much of Brother Smith's manner with them: he was earnest and respectful. Vrinda-vuna is always plain and faithful. He had recourse to his old plain argument with the Mahometans: Brother, there are but two sorts of people in the world, good and bad, and there are but two places for them hereafter!' They had been talking a good deal to Brother S. but they went off when the old man addressed them. November 2.-" An aged viragee, with many others, heard Brother Smith under a large tree about half a mile from our place. The old man accompanied him to the native school, where I found Vrindavuna engaged with him, and very soundly refuting his arguments. The old viragee Nov. 17.-" Brethren Smith and Vrintook what was said in good part, admired da-vuna accompanied me to Phoolvaree, the excellence of the scriptures, said he a village about four miles from Digah. had heard the gospel at Serampore, Cal-Being a large thoroughfare, we thought of cutta, and Cutwa, and that he would go and fetch his family, and stay a few days with us, that his children might learn the Catechism. O brother! (said Vrindavuna,) you are yourself but a child in knowledge; you know nothing of the way of salvation; the way in which you are is a false way; all idolatry is the work of the devil, and will destroy the soul. The viragee had been to the famous temples of Vrinda-vuna, and on our aged brother saying that he passed that place sometime ago, on his way to Agra and on his return, the viragee asked him if he had paid his respects to the t'hakoor, or god. On being thus questioned, the aged Christian's face assumed a serious aspect, and he replied, in a tone expressive of his abhorrence, No! I have done with the devil's food and service. This conversation took place in the presence of three or four persons of the writer cast, who are respectable and well-informed for Hindoos. Nov. 4.-"Whether any thing short of divine power will convince the opposers of the conversion of the Hindoos seems to be more than a matter of doubt; but I think, could they have seen our aged brother Vrinda-vuna last night, and could their pride and enmity have given way for a moment to the common sentiments of liberality, the scene must have convinced them that Hindoos can at least feel the gospel and appreciate its value! The old man accompanied one of the native schoolmasters who came to read a chapter with me after our family worship. The chapter that came in course was the twentysixth of Matthew, with the latter part of which the old man was deeply affected. It seemed to rouse all the feelings of a heart truly devoted to God. Sorrow for the sufferings of his Saviour, disgust at the perfidy of Judas, contrition for his sins, a lively hope of pardon, gratitude for that hope, and admiration at the amazing love and mercy of God the Father and of God the Son, appeared by his conversation afterward to have been alternately in exersise while the chapter was reading, and "A man fell in with us on our way home, who said he had been long seeking salvation, but could not find it in any of the ways he had sought it. How could you brother, (said V.) since the way of salvation is but lately made known to your country! It consists not in meats and drinks. And how can your idols save you? The Mussulmans say, they have beaten your gods with shoes! I myself was a phukeer in your ways for many years, but I have forsaken it all.' After a good deal more conversation, in which many truths of the gospel were advanced, V. entreated him to come to Digah, and ask of any child in the bazar for our house, and he would soon find the place. The man promised to come, but asked how he was to live? O do not you be fearful and concerned about that; God has said, that he will provide for those who make the care of the soul the first concern. You and I are two poor sinners. Come to Digah, and we will yoke ourselves together like bullocks in a plough. There are some very affecting details in this Number of the horrid practices exercised by the natives towards old people who had the misfortune to be afflicted with leprosy, particularly woman who was drowned at Patna and a Hindoo carpenter. LONDON MISSIONARY SOCIETY. tempt to take those leadings into our own hands is presumptuous. When Paul and his companions were first sent as missionaries to convey the light of the gospel throughout Asia Minor, we read that they set their minds upon" going into Bithynia, but the Holy Spirit did not permit them," and they were instructed to go into Macedonia, where the word of the Lord had free course and was glorified. When the apostle first went to Corinth he met with much opposition; and would, probably, have soon quitted the place; but Christ encouraged him to persevere, by telling him that he had much people in that city." Acts xvi. 6–9; ch. xviii. 9-11. We are of opinion that had Paul made trial of Vizagapatam as long as our missionaries have done, and seen no more fruit of his labours among the inhabitants, he would have seen it his duty to seek another station. However we mean not to dishearten the Society or its missionaries; and sincerely hope the God of Providence will be their guide in all their fu The remainder of the number is occupied with letters from Mr. Loveless at Madras; Mr. May at Chinsurah; Mr. Ringeltaube at Travancore; Mr. Hands at Belhary; Mr. Lee at Ganjam; and Messrs Morrison and Milne at China; but as every thing of peculiar interest has been already laid before the religious public, we forbear making further observations. SINCE our last, the twenty-sixth number of the Transactions of the Missionary Society has been published. Its contents relate wholly to the Indian Mission, and two-thirds of it is occupied with extracts from the journals of Mess. Lee, Gordon, and Pritchett, the missionaries who are stationed at VIZAGAPATAM. These extracts commence with the beginning of the year 1811, and come down to the end of the year 1813, that is, including a period of nearly three years. The Society offer a kind of apology for the copious extracts in which they have indulged from their journals, on the ground that they are now become more interesting than formerly." This interest, it appears to us, chiefly consists in the information concerning the progress which these missionaries are making in translating portions of the Scriptures into the Telinga language. We collect from their jour-ture operations. nals that they are beginning to acquire' a facility in speaking to the natives in their own language, and are pleased to find that they have boldness enough to enable them to go to the idolatrous temples, and expose the folly and absurdity of their superstitious practices. All this is good; and every pious and benevolent heart will wish them success; but on a careful perusal of the whole we lament a deficiency of evidence that the gospel has made any positive progress during these three years of labour. We read most affecting details of the deplorable state of ignorance and vice in which the natives are immersed; and, at the close of their journal, the missionaries adopt the following pathetic exclamation: "Alas! Alas! the state of society in India, as well as a superstition rooted deep as hell, horrible to us, but of a nature to captivate the mind of an ignorant and besotted people, tries our faith to the quick, and makes us enquire, Who will be tired first, we of our work, or our friends of "As to the first, we have heard much of us?" Yet the Society appear not to be dis- late years of philosophical illumination, heartened; for, alluding to this part of the which, by excluding the Bible, is to amemission, they tell us in their introduction liorate the condition of man; and we have that "such is the good sense, piety, zeal, seen some of its effects. It is something and patient perseverance of these mission- remarkable, that from the time when the aries, that there is reason to hope, by the Bible was to be thrown aside as useless, it blessing of God on their endeavours, that has been more in request, and more exmany will be turned from Pagan darkness tensively circulated! Partial as unbe unto light, and from the power of Satan, lievers may be to their own kind of knowunder which they are now enslaved, unto ledge, they cannot expect that its prevathe only living and true God." When- lence should be an object of Scripture ever we see reason to believe that such prophecy. No: the knowledge of which has been the case, none shall surpass us in the Scriptures make account is that of our joy and gratitude; but it is the mis- which the fear of the Lord is the beginfortune of some pious individuals to be ning. We may depend upon it that it is too sanguine in their expectations! God is Bible-knowledge, or the Bible would not sovereign in the dispensation of the bless- have predicted it with approbation. It ings of his grace. To follow the leadings is that which "the wicked will not underof his Providence is wise in us, but to at-stand, but the wise shall, understand it." BRITISH AND FOREIGN SCHOOL SOCIETY. Many shall run to and fro, and Knowledge shall be increased."-DAN. xii. 4. Two things require attention; namely, the kind of knowledge here referred to, and the means by which it is to be increased. 12 |