These

coeval with the creation. works are extremely voluminous; and being written in the most elevated and metaphorical style, are, as may be well supposed, in many passages seemingly confused and contradictory. Upwards of two thousand years ago the great Byas, reflecting on the perpetual difficulty arising from these sources, composed, with great discrimination, a complete and compendious abstract of the whole; and also reconciled those texts which appeared to stand at variance. This work he termed the Vedant-which signifies the Resolution of all the Veds. It has continued to be most highly revered by all the Hindoos. But from its being concealed within the dark curtain of the Sungscrit language, and the Brahmins permitting themselves alone to interpret, or even to touch, any book of the kind, the Vedant, although perpetually quoted, is little known to the publick; and the practice of few Hindoos,indeed, bears the least accordance with its precepts. #

66

In pursuance of my vindication, I have to the best of my abilities, translated this hitherto unknown work, as well as an abridgment thereof, into the Hindostanee and Bengalee languages; and distributed them. free of cost, among my own countrymen, as widely as circumstances have possibly allowed. The present is an endeavour to render an abridgment of the same into English; by which I expect to prove to my European friends, that the superstitious practices which deform the Hindoo religion, have nothing to do with the pure spirit of its dictates.

'I have observed that both in their writings and conversation, many Europeans feel a wish to palliate and soften the features of Hindoo idolatry; and are inclined to inculcate that all objects of worship are considered by their votaries as emblematical representations of the Supreme Divinity. If this were indeed the case, I might, perhaps, be led into some examination of the subject; but the truth is, the Hindoos of the present day have no such views of the subject, but firmly believe in the real existence of innu

merable gods and goddesses, who possess, in their own departments, full and independent power; and to propitiate them, and not the true God, are temples erected, and ceremonies performed. There can be no doubt however, and it is my whole design to prove, that every rite has its derivation from the allegorical adoration of the true Deity: but, at the present day, all this is forgotten; and, among many, it is even heresy to mention it.

66

"I hope it will not be presumed that I intend to establish the preference of my faith over that of other men. The result of controversy on such a subject, however multiplied, must be ever unsatisfactory for the reasoning faculty, which leads men to certainty in things within its reach, produces no effect on questions beyond its comprehension. I do no more than assert, that, if correct reasoning, and the dictates of common sense, induce the belief of a wise, uncreated Being, who is the supporter and ruler of the boundless universe; we should also consider him the most powerful and Supreme existence, far surpassing our powers of comprehension or description; and although men of uncultivated minds and even some learned individuals, (but in this one point blinded by prejudice,) readily choose as the object of their adoration, any thing which they can always see, and which they pretend to feed, the absurdity of such conduct is not thereby in the least degree diminished.

complainings and reproaches, even of some of my relations, whose prejudices are strong, and whose temporal advantage depends upon the present system. But these, however accumulated, I can tranquilly bear; trusting that a day will arrive, when my humble endeavours will be viewed with justice, perhaps acknowledged with gratitude.

At any rate, whatever

men may say, I cannot be deprived of this consolation, my motives are acceptable to that Being who beholds in secret, and compensates openly.'

to

This Address is of an uncommon character. If it be regarded as a specimen of the views, the objects, the talents, and the temper of this young Reformer, he certainly appears good advantage. His being raised up at this time, while the Christian world is so alive with efforts to spread the gospel among all nations, is truly a remarkable occurrence. That his views of the Supreme Being accord with the Bible, and that they tend to the subversion of the present system of Hindoo superstition, will readily be perceived. But whether they will facilitate, or retard the introduction of Christianity among the Hindoos, is a question which time must answer. At first view, it would be natural to suppose, that the success of this reformer would prepare the way for the reception of the Bible. But if he is fully persuaded that the genuine Hindoo scriptures contain his sublime views of God, and that they are a revelation of the Divine will to the Hindoos; and should he succeed in converting his countrymen to this belief; the influence of his opinions may operate as a barrier to the prevalence

of the Christian religion in India.There is, however, one consideration which may afford ground of hope, that such will not be the effect. When the fetters of a superstitious education are once broken, the minds of men are better prepared to examine impartially, the several theories which may solicit their attention.

Let it be observed, that in India, as well as other countries. he who dissents from long established articles of faith, and endeavours to correct the errours of his brethren, exposes himself to severe trials. His character, if not his life, will surely be assailed. It is reported that the Brahmins, who are the clergy in India, "have twice attempted the life," of their dissenting brother. They unquestionably are the men who are disposed to accuse him of “ heresy" for departing from their polytheistical creed. He has to encounter the formidable objection, that all the great and good Brahmins for many ages have been of the opinion from which he now dissents; and he is probably loaded with reproach and censure as an arrogant and graceless man, who is misleading his followers, and attempting to undermine the very essentials of religion. However amiable he may be in his disposition, however impartial and conscientious in his inquiries, and however upright and exemplary in his morals; his motives will probably be impeached, and his character traduced by his orthodox brethren. For they will very easily prove, to their own satisfaction, that all good men have been orthodox in their opinions, and that polytheism is orthodoxy.

1

MR. COOPER farther observed-"I would beg leave to relate one instance of a very striking benefit which came under my observation at the school where I was visitor. A poor woman

applied on a Sunday morning for Bible for her girl.

I made some inquiries respecting her daughter, and learnt, that she had five girls successively in the same school.

6

The

I asked her, whether she thought her children were any better for the instruction they had received. She replied with great earnestness, better, Sir! I never can be thankful enough to God and the gentlemen of this school, that my children were brought here, and for the instruction they have received." I inquired in what respect? And she told me, "that before the eldest girls were admitted to the school, neither she nor her husband attended a place of worship. And they lived by no means comfortably together. But after the two eldest had been to the Sunday School some time, they said to her one Sunday, Mother, you never go to church or chapel : why do you not go?" She was very much struck with this, and began to think of the circumstances of her being taught in this manner by her child; and began herself to attend a place of worship; and some time after her husband also. She added, that they considered their children the greatest blessing; that her girls had all gone out to service, and had behaved well, and obtained a good character." And she further added, as one motive of her thankfulness, that when she looked into other poor families, and observed what trouble they had with their children, and when she heard their cursing and swearing in the streets, never hearing a bad word from any of hers, she thought she could not say enough as to the benefits her children and family had derived from the school.

First Report, p. 154. III. Testimony of John Daughtny, who had been in the habit of visiting the poor constantly for four years.

Page 158. What is your opinion as to the characters of street beggars?" That they are idle and worthless."

In answer to the question, “What are the best means of curing and preventing the evil of begging in the streets?" He said, "The most effectual preventive would be to enlighten the publick mind upon the point, and to check the injudicious benevolence, which supports and encourages such vagrants, [giving them money in the

streets.] It is difficult, perhaps, continues he, to state facts, which prove the direct influence, which Sunday and other Schools have upon this evil. But the proper observance of the Sabbath, by the lower orders of Society has a most important influence on the moral character and general comfort of their families; and it will rarely be found to happen that poor persons so brought up, and who have also the advantage of suitable instruction, become mendicants. Sunday or charity schools, perhaps, above every other means promote among the poor this much neglected duty. The children are not only taught the sacred obligation of the Sabbath, but are habituated to observe it, by being regularly conducted to publick worship. Such is the effect on the poor in general of a stated attendance on the publick service of religion, that those, who are accustomed to visit them, are in most cases able to discern it in the very aspect of the family. Where the Sabbath is observed, you may expect to find, in even the poorest, cleanliness, decency, and civil behaviour; but where it is violated, the reverse of these are often to be met with. In the course of inspecting the condition of several hundred families for the purpose of affording some relief to the necessitous and deserving, the most filthy and wretched of the whole was one in which the father was found working at his trade on the Sabbath; his children having never, to their recollection been in a place of worship, and none of them taught so much as the alphabet.

Numerous as are the instances of depravity in London, more than fifteen out of twenty. will be found to have had no such instruction in early life, as is at present afforded by Sunday Schools. Persons, who have been for many years connected with these institutions, and have anxiously traced the destination of many of the children, that were formerly under their care, can point out great numbers, who, being grown into life, are now good members of society; but they have never discovered an instance of one becoming a mendicant, or a street-beggar. Well

regulated charity schools, are directly calculated to counteract the disposition and habits that might lead to mendicity. In the course even of a few months, after the lowest order of children have been admitted, their very appearance is observed to undergo a decided improvement; they are uniformly cleaner, and more tidily dressed; and their minds are evidently raised a degree further from the meanness and degradation of mendicants. But they do not, therefore, become assuming or impertinent, on the contrary, the order and subjection, to which they are trained, and the instruction they receive in their moral and religious duties, excite a more respectful behaviour, and more correct feelings towards their superiours in general. The knowledge and moral influence, of which the children thus partake, they communicate in a greater or less degree to all their various families. Not unfrequently, the benefit, which in this way extends to the parents, is confirmed by a word of counsel and admonition from a teacher, who calls perhaps to inquire after an absent child, or to afford relief in case of sickness. Through such means, multitudes of the poor, who were before notoriously vicious and profligate and were among the most likely to become mendicants, are now not less remarkable for the virtues, by which families and societies at large are so much

benefited. These remarks apply in a great measure to these day-schools, in which the children are assembled on the Sundays, for moral and religious instruction, and are statedly conducted to publick worship. If required, proof could be afforded of every part of the statement. In a school, established at Hoxton, a few years ago, where there was a great number of very depraved poor, the moral improvement in the neighbourhood is visible to all the inhabitants ; and there are many instances, which can be pointed out, of the most complete reforma. tion, in the morals and conduct of the parents from the circumstance having been introduced into the schools. In some instances, they have taught their parents to read; and particularly in a village, which was proverbial for depravity, where there were a number of brick-makers, who might be considered a most wretched set of beings: the face of that neighbourhood is completely changed in the course of the last year or two; and the poor have expressed such surprise at the interest taken in their welfare, and in the welfare of their children, that it has had the best possible effect. This I know, concludes this very judicious and benevolent witness, can be confirmed by positive proof of the good resulting from such institutions.

Report, p. 156. 160.

-Davy has found, by different experiments, that by mixing 20 or 30 grains of common magnesia with each pound of the worst flour, it will make good bread

The sentence of death was executed on Henry Phillips at Boston, March 13th.

Cayuga Peace Society.-On the 4th of Feb. 1817, a Society was formed at Scipio in the state of New York, called the Cayuga Peace Society. Elder David Rathbone was Moderator of the meeting, and Lewis B. Parsons Secretary. The Constitution of the Society was published in the Auburn Gazette of Feb. 12.

ORDINATIONS.

At Woolwick, Rev. Jonathan Adams. Introductory prayer by Rev. J. W. Ellingwood, Bath; Sermon by Rev. W. Jenks, Bath; ordaining prayer by Rev. E. Gillet, Hallowell; Charge to the Pastor, by Kev. J.Winship, Woolwich; Charge to the Society by Rev. K. Bailey, New Castle; Right-hand by Rev. H. Packard, Wiscasset; Concluding prayer, by Rev. D. M. Mitchell, Waldoboro'.

In Sudbury, Feb. 26, Rev. R. Hurlbut. The several parts were performed in the usual order by Rev. Dr. Kirkland-Rev. Mr. Bates-Rev. Dr. Ripley-Rev. Mr. Kellogg-Rev. Mr. Wright, and Rev. Mr. Packard.

In Chester, N. H. Rev. Clement Parker.

At Charlestown, Rev. Thomas Prentiss. Introductory Prayer by Rev. C. Lowell; Sermon by Rev. President Kirkland; ordaining prayer by Rev. Dr. Harris; Charge by Kev. Dr. Ware ; Right-hand by Rev. Henry Ware; Concluding prayer, by Rev. Mr. Allen, Northborough.

OBITUARY.

Died in England, Rt. Hon. Charles Earl Stanhope.

In Pennsylvania, Samuel Meridith, Esq. formerly Treasurer of the United States, aged 76.

In Maryland, Rev. Clarke Brown. In Rowe, of hydrophobia, Horace Burr, aged 18.

In Worcester, Hon. Francis Blake, aged 43.

In Hanover, N. H. Major Adolphus Wheelock, aged 77.

In Plainfield, N. H. Hon. Daniel Kimball, aged 63.

In Salem Mr. John Appleton aged 78--and Mr. Wm. Peele, aged 79. In Newbury Mr. Michael Sawyer, aged 78.

In Danvers, widow Abigail Porter,

aged 84.

In Newburyport, Gen. J. Titcomb, aged 88.

In Brighton, Mr. Sam'l Townsend, aged 71.

In France Gen. Turreau, late Minister to the United States.

In Brussels, Lt. Gen. Count Alexander Tilley.

In Virginia, Mr. John Anthony, aged