It appears, from his first work on the "Idolatry of all Religions," that, at an early period of life, the subject had engrossed his attention, and his mind revolted against the monstrous and debasing system which was embraced by his countrymen. Judging that religion, in its origin, must have been free from such a vile admixture as he witnessed in the superstitious rites and horrid practices of the Hindoos, he applied himself to the careful study of their sacred writings, by which he was fully satisfied, that the prevailing notions respecting the multiplicity of deities, and the superstitious devotion to the licentious and inhuman customs connected with them, were grounded upon an utter ignorance or gross perversion of their religion. He found these original records to inculcate a system of pure theism, which maintained the existence of one only God, infinite in his perfections, and eternal in his duration; and that it required of men a mental rather than a corporeal worship, accompanied by strict and exemplary virtue. Being thus satisfied in his own mind respecting the principles of the Hindoo religion and morals, he felt it to be a prime duty to disseminate it. He became anxious to reform the creed and the practice of his countrymen, and determined to devote his talents and his fortune to this important and honourable undertaking.

The body of Hindoo theology is comprised in the "Veds," which are writings of very high antiquity. On account of their great bulk, and the obscurity of the style in which they are written, Vyas, a person of great celebrity in Hindoo literature, was induced, about 2000 years ago, to draw up a compendious abstract, with explanations of the more difficult passages. This compendium he entitled the "Vedant," or "Resolution of all the Veds." This work Rammohun Roy translated from the Sanscrit into the Bengalee and Hindoo languages, and distributed it gratuitously. He afterwards translated it into English, in order to convince his European friends, "that the superstitious practices which deform the Hindoo religion have nothing to do with the pure spirit of its dictates."

The most benevolent intentions are often met with opposition, and many times obloquy and reproach are the only reward bestowed on the benefactor of his race. This was the lot of this excellent philanthropist. He says, in his preface to the above,

"My constant reflections on the inconvenient, or rather injurious, rites introduced by the peculiar practice of Hindoo idolatry, which, more than any other Pagan worship, destroys the texture of society, together with compassion for my countrymen, have compelled me to make every possible effort to awaken them from their dream of error; and, by making them acquainted with the Scriptures, [the Hindoo sacred writings,] enable them to contemplate, with true devotion, the unity and omnipresence of nature's God. By taking the path which conscience and sincerity direct, I, born a Brahmin, have exposed myself to the complainings and reproaches even of some of my relations, whose prejudices are strong, and whose temporal advantages depend upon the present system. But these, however accumulated, I can tranquilly hear; 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.'

A mind thus imbued with the love of truth, was, in a great measure, prepared for the reception of Christianity. He was led

to a candid and serious examination of the Christian revelation. From the perusal of the New Testament, in his "long and uninterrupted researches into religious truth," he found, he says, "the doctrines of Christ more conducive to moral principles, and better adapted for the use of rational beings, than any other which had come to his knowledge." The doctrine of the Trinity, however, which appeared to his mind quite as objectionable as the polytheism of the Hindoos, presented an insuperable obstacle to his conversion to Christianity, as he found it professed by those with whom he conversed; but, as the system so fully approved itself, in other respects, to his reason and his piety, his candour would not, on account of this difficulty, allow him to reject it as false. In order to obtain a correct view of the subject, he determined on a careful perusal of the Jewish and Christian Scriptures in their original languages. From this undertaking he arose with a firm conviction, that the doctrine of the Trinity was not inculcated in them, and that the Christian religion was true and divine.

Having now become, upon deliberate and rational conviction, a Christian, he hastened to communicate to his countrymen such a view of the New Testament as he thought best adapted to impress them with a feeling of its excellence, and to imbue them with its pure and amiable spirit. For this purpose he compiled and published a pamphlet, under the title of "The Precepts of Jesus the Guide to Peace and Happiness." To this work, which consists entirely of extracts from the moral discourses of Jesus Christ, he prefixed an "Introduction," in which he stated his reason for omitting the doctrines, and the historical and miraculous relations which accompany them in the writings of the evangelists. Soon after the publication of this tract, there appeared in "The Friend of India," a periodical work under the direction of the Baptist Missionaries, an article animadverting upon it, which was signed "A Christian Missionary," but written by the Rev. Mr. Schmidt. To this paper Dr. Marshman, the editor of the magazine, appended some " Observations" of his own, in which he styled the compiler of the " Precepts" "an intelligent HEATHEN, whose mind is, as yet, completely opposed to the grand design of the Saviour's becoming incarnate.'

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These "Observations" called forth a reply on the part of Rammohun Roy, in defence of the "Precepts." In this appeal he complains, in strong terms, (and every one must admit that he had reason to complain,) of the application to him of the term heathen, as 66 a violation of truth, charity, and liberality."

Thus was Rammohun Roy forced into controversy at the very commencement of his career as a Christian, and refused by Dr. Marshman the honourable appellation of Christian, for no other reason but because he wished to guide his countrymen to “ peace and happiness," by inducing them to follow Him as a leader who declared, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."

CHRISTIAN PIONEER.

No. 58.

JUNE, 1831.

Vol. V.

The Recollections of Jotham Anderson.

(Continued from page 301.)

It was in less than a year after this, that I found myself occupying the place of this venerable old man, of whose last hours I had been so unexpectedly the attendant. It may readily be conceived, that with no ordinary feelings I took possession of the pulpit where I had heard the expiring sounds of his ministry, and seated myself in the room where he had studied, and at the table upon which he had leaned and written for half a century. To my ardent view, every thing about me was sacred. I fancied there was inspiration in the very walls, and that I inhaled a good spirit from the very air in which the holy man bad breathed. And while I studied in his books, and dipped my pen in his inkstand-while I read from his Bible in the family circle which he had left, and in which I was a boarder, and stood up to offer their daily devotions on the spot which his prayers had consecrated, I am sure that I felt a glow in my heart which more important circumstances have oftentimes been incapable of producing; but which was nevertheless highly favourable toward forming a frame of thought and feeling suited to my vocation.

Indeed it rarely happens to a young man to begin the arduous work of the ministry under happier auspices. The circumstances of my lot and education had been so ordered, as constantly to excite and keep fresh the religious sentiment. It had been stirred and animated by the frequent remarkable scenes through which I had passed. The manner of my introduction to my parish was calculated to revive and strengthen, in no common degree, all the feelings I had ever experienced, and all the resolutions I had ever made, in relation to the great duties of personal and pastoral religion. I cannot recall to mind this period, without an expression of devout gratitude to Him who appointed my lot, and in whose strength I have toiled on to this day. I have seen some of my brethren disheartened and sinking beneath their load, the victims of a sickly

sensibility; some miserable in their work, because their hearts were not engaged in it; and some losing their reputation and usefulness through indolence. But for myself, being always possessed of bodily health, and heartily attached to my duties, I never have found them burdensome and fatiguing. And I may say, that I never have found them so to any, except those who have wanted the spirit of their office. How shall I cease, then, to be thankful for the early instruction of those kind parents, and the severe infliction of that youthful discipline, which formed in me inclinations and desires which nothing could have gratified, but the labours of the sacred office! They have been my pleasure; and nothing else would have afforded me pleasure.

I soon found, however, that there is much to damp the ardour of enthusiastic expectation, with which a young man, ignorant of the world, enters upon his career. I can hardly help sighing now, when I call to mind the many fair visions which were cruelly dissipated by my further acquaintance with mankind; and the severe and mortifying rebukes by which my open-hearted inexperience learned prudence and caution. It was a great shock to me to discover, so soon as I did, the necessity of distrusting appearances. This was one of the first lessons which I learned by intercourse with my parish-perhaps one of the most important I ever learned. Certainly none has influenced me more in my whole life since; none perhaps has made me at times so unhappy.

Like other young persons, I trusted to the good show which any one made, and confided implicitly in all that any one might say of himself. I delighted in the warm expression of religious feeling, and was ready to give up my heart to it, wherever I might find it. I could not believe that zealous profession could be made by any who was insincere at heart. It was a great blow to me to be undeceived.

There were few men in the town more assiduous and kind in their attentions to me, after my ordination, than Josiah Dunbar. He recommended himself by his punctual attendance at meeting, and by his fondness to call upon me and converse on religious subjects. He entered fully into the history of his experience, and drew from me the relation of my own. His appearance was austere, his manners simple and solemn, his voice a little whining,

and his eyes were cast in humility upon the ground. His age was about fifty; and I thought that no young man was ever so blessed in the confidence and advice of a devout parishioner.

I found, however, that he was not popular in the village; and that the worldly, sober part of the inhabitants, especially, spoke of him rather slightingly. This grieved me; but I accounted for it by a remark which he himself once, or rather often made, with a deep sigh and solemn shake of the head," Ah, there is nothing that the world can find lovely in the children of God. They are always despised and trodden upon." My experience has since taught me that this is far from being true. But at that time I took it for an established fact; and when I found any commendatory remark which I made respecting Mr. Dunbar, received in silence or with a sneer, I imputed it to the natural dislike of men to superior goodness.

Ere long, however, I observed some things in his conversation which I myself disliked. He was too fond, I thought, of complaining of the want of religion in others, and of the great coolness of church members. There was doubtless room for complaint in many instances, but he was too frequent and petulant, and spoke too sarcastically of good moral lives. Now, I could see no harm in a good moral life, and once told him, " that I did not think it so much against a man, that he was a moral man; that I rather thought it the part of charity to believe that what we cannot see is as good as what we do see, and that what we do see, is really, though not visibly, grounded on right principle." He was dissatisfied with this remark, and ever after affected to be concerned lest I was resting too much on works. He thought that I preached "works" too much; and he harassed me often with minor questions about justification, and faith, and righteousness. All this, however, was done in the kindest way imaginable, and with so earnest appearance of desiring my good and that of the church, that although I thought he urged matters a little too much, yet my respect for him and love to him rather increased than diminished. No man had made me so much his confidant, and consequently no man was so much mine.

It was the universal custom of the people in the strait days of my youth, to keep the annual day of fasting literally, so far as to abstain from a dinner. Nothing was