incoherent dreams of centuries, and of recalling his adopted Christian brethren to the first principles of truth, the simplicity which is in Christ, and in all the dispensations and works of the Framer of all things. In the Christian Unitarian Church at Calcutta we think we see not merely a society recovered from Polytheistic superstition and Trinitarian error, but the commencement of the reformation of Asia, the breaking in of light upon darkness that envelopes myriads of God's children, the introduction of a principle which in its full development will of necessity recover the human mind from idolatry and error, from every degrading notion and every uncharitable feeling."

The progress made by RAMMOHUN ROY in drawing attention to liberal Christianity attracted considerable attention in the United States, and the Rev. Dr. WARE, Professor of Divinity in Harvard College, addressed a number of questions to him and to Mr. ADAM respecting the best method of promoting the cause of Christianity in India. Replies were made to these at considerable length and published.

The following are extracts from the correspondence. In RAMMOHUN Roy's letter to Dr. WARE, dated Calcutta, Feb. 2, 1824, is the following characteristic passage:

"I have now prepared such replies to those queries as my knowledge authorizes and my conscience permits; and now submit them to your judgment. There is one question at the concluding part of your letter (to wit, 'Whether it be desirable that the inhabitants of India should be converted to Christianity; in what degree desirable, and for what reasons?') which I pause to

answer, as I am led to believe, from reason, what is set forth in scripture, that in every nation he that feareth God and worketh righteousness is accepted with him,' in whatever form of worship he may have been taught to glorify God. Nevertheless, I presume to think, that Christianity, if properly inculcated, has a greater tendency to improve the moral, social and political state of mankind, than any other religious system." Corresp., pp. 125, 126.

The following passages are from his replies:

"The chief causes which prevent the natives of India from changing their religion, are the same as are found in the numerous class of Christians who are unable to give an answer to any man that asketh the reason of the hope they profess, viz., their reliance on the sanctity of the books received among them as revealed authorities, and the variety of prejudices planted in their minds in the early part of life. These are strongly supported by the dread of the loss of caste, the consequence of apostacy, which separates a husband from his wife, a father from his son, and a mother from her daughter. Besides, the doctrines which the Missionaries maintain and preach are less conformable with reason than those professed by Moosulmans, and in several points are equally absurd with the popular Hindoo creed. Hence there is no rational inducement for either of these tribes to lay aside their respective doctrines, and adopt those held up by the generality of Christians."Corresp., p. 134.

"Unitarian Christianity is not exposed to the last

mentioned objections; for even those who are inimical to every religion admit that the Unitarian system is more conformable to the human understanding than any other known creed. But the other obstacles abovementioned must remain unshaken, until the natives are enabled by the diffusion of knowledge to estimate, by comparing one religion with another, their respective merits and advantages, and to relinquish their divisions, as destructive of national union as of social enjoyment." Corresp., p. 134.

:

The following passage shows in what light the doctrines of the Missionaries appeared to intelligent Hindoos :"The natives of Hindoostan, in common with those of other countries, are divided into two classes, the ignorant and the enlightened. The number of the latter is, I am sorry to say, comparatively very few here; and to these men the idea of a triune-God, a man-God, and also the idea of the appearance of God in the bodily shape of a dove, or that of the blood of God shed for the payment of a debt, seem entirely heathenish and absurd, and consequently their sincere conversion to [Trinitarian] Christianity must be morally impossible. But they would not scruple to embrace, or at least to encourage, the Unitarian system of Christianity, were it inculcated on them in an intelligible manner. The former class, I mean the ignorant, must be enemies to both systems of Christianity, Trinitarianism and Unitarianism. As they feel great reluctance in forsaking the deities worshipped by their fathers for foreign Gods, in substituting the blood of God for the water of the

Ganges as a purifying substance; so the idea of an invisible Being as the sole object of worship, maintained by Unitarians, is foreign to their understanding. Under these circumstances it would be advisable, in my humble opinion, that one or two, if not more gentlemen, well qualified to teach English literature and science, and noted for their moral conduct, should be employed to cultivate the understandings of the present ignorant generation, and thereby improve their hearts, that the cause of truth may triumph over false religion, and the desired comfort and happiness may be enjoyed by men of all classes."-Corresp., pp. 135, 136.

After stating that he expected great advantage from the services of "serious and able teachers of European learning and science, and Christian morality, unmingled with religious doctrines"; and that missionary schools for corresponding purposes would be of great use, being, in his judgment, the only way of improving the understandings of the native children and ultimately meliorating their hearts; RAMMOHUN ROY continues:

"There are numerous intelligent natives, who thirst after European knowledge and literature, but not many who wish to be made acquainted with the Christian religion and to examine its truth; being chiefly deterred by the difficulty (if not utter impossibility) attached to the acquirement of a correct notion of the tremendous mystical doctrines which the Missionaries ascribe to their religion."-Corresp., p. 137.*

It is probable that many English friends of enlight

*Vide Dr. CARPENTER'S "Review," pp. 56-58.

enment had put themselves into communication with the Hindoo Reformer before his arrival in England. The length of time which has elapsed since his death makes it very difficult to discover traces of the correspondence which doubtless took place between them and him. The following letter to the late J. B. ESTLIN, Esq., of Bristol, for which we are indebted to his daughter, will be read with interest :

"DEAR SIR,-Mrs. MATTHEW being about to depart for Europe, has kindly offered to take charge of any letter or pamphlet that I may address to you. I embrace this opportunity of acknowledging the receipt of your letter and of the books, your excellent father's Lectures on Moral Philosophy, &c., which I had the honor to receive through Mrs. MATTHEW upwards of two years ago, and apologizing to you for the delay which has unavoidably taken place in answering your kind communication. For a period of more than two years, owing to the most affecting circumstances arising from the hostile feelings of some individuals towards my family, I found myself totally unable to pursue any undertaking or carry on correspondence, even with those whom I sincerely loved and revered, either residing in this country or in any other part of the globe. As I intend to lay those circumstances before the public within a short period in the form of a pamphlet, I refrain from detailing them at present. I however trust that in consideration of the accident alluded to you will kindly excuse the apparent neglect of which I confess I am guilty, and for which I have no other apology to offer.

"I rejoice to learn that the friends of the cause of