statements; namely, that in select. ing the schoolmasters. It is a great error, but one into which benevolent persons are likely to be drawn by humane motives, to choose for such a post any persons whose health has not permitted them to follow the vocations to which otherwise they would, by the circumstances of their parentage, have been called. But if it be important in any situation to have a healthy person, it is, generally speaking, in that of the master of a charity or free school. If, looking at M. Vehrli, a fit individual were to be described, a man of a good constitution, and not of an over-anxious or ambitious cast of character, would, with other appropriate lineaments, be pourtrayed. Invalids are apt to be alternately lenient and irritable; and an irascible person, in his own defence, will have recourse to pernicious expedients for the maintenance of that authority which irritability never fails to impair. One should be chosen, not so much for his past quickness at learning, for the recommendations of his manners, or for the interesting shades in bis character, as for being pious, firm, cheerful, active, and kind, disposed strictly to adhere to sound regulations, and to be an exemplar of the precepts he is to instil. (To be continued.) 'MORAVIAN MISSIONS, AND PROVISION FOR MISSIONARIES. Tothe Editorofthe Christian Observer. I SHALL feel much grieved, if in my former communication, I have used any expression calculated to give a moment's pain to those highly valued individuals who so ably conduct the missions of the United Brethren. I thought I had sufficiently guarded my statement against such a consequence; but if unfortunately I have been mistaken, I have now only to express my unfeigned regret, and to assure them that nothing was farther from my intention. Should that be the case, however, it will be no little consolation to my mind that my mistake has been the occasion of drawing forth from your highly respected correspondent, Mr. La Trobe, so able an exposition of the valuable labours of his missionary brethren, and of the blessing vouchsafed to those labours by their Divine Master. I have long been aware of those labours, and a humble contributor to their cause. I trust his communication will be an instrument, in the Lord's hand, to increase the contributions which have been, and will no doubt continue to be, so beneficially and economically applied by them. I feel no anxiety to occupy your reader's time by defending myself from the charge of any inaccuracies contained in my former statement, if indeed there are such; my only desire being to arouse the attention of the supporters of missionary exertions, to a subject, the importance of which, though not very apparent to the casual observer, will be found, I apprehend, by those who look deeper into it, most intimately connected with the future well-being of all our missionary institutions. If your readers will give themselves the trouble of referring to my former communication (see Christian Observer for Jan. p. 35), they will perceive that I did not presume to discuss whether it was the duty of missionary societies to provide, or to pledge themselves to provide, for the widows and children of their missionaries (a subject, however, which I should much like to see discussed, by some of your able correspondents); but merely stating the different views and degrees in which this question appeared to be considered by different societies, thence assuming that the general impression was, that some sort of provision ought to be made. I en deavoured to enforce the necessity of immediately adopting some judicious plan for that purpose, becasue the neglect of doing so would ultimately prove a source of great embarrassment to the future managers of our societies. This is the only point at which I aim; and it appears to me, that the statement of our valued friend, Mr. La Trobe, has a tendency to confirm, not to invalidate it. My assertion was, that on every sound principle of calculation, the claims in question must go on in an increasing ratio, for an undefined indeed, but yet for a long period of time, until they absorbed a large portion of the annual funds of our societies; and it happened that the only missionary society in exist ence, which had subsisted long enough to prove, or to disprove, the truth of such a statement, was that of the United Brethren, and its experience fully established the correctness of my assertion. Of the three corrections, also, which Mr. Latrobe has made in my statement, the first gives additional proof of the truth of that assertion; for if the sphere of the activity of their missionaries has been lately enlarged, and of course the number of missionaries increased, it will follow as a necessary consequence, that the time at which the claims on its funds on behalf of its widows, &c. shall have arrived at their greatest amount must be deferred in proportion to such an increase, and that consequently such amount will yet go on increasing. The other corrections, however they may affect my statement as referring to the mission itself, have no such material bearing on the principle in question as to justify me in further occupy ing your time, or that of your readers. I fully agree with Mr. Latrobe, that even if it were desirable (which however I am by no means in clined to assert), it is now hardly possible, for his society to depart from the principle on which they have so long continued to act; for it is brought into their very system, and both must now stand or fall together. That their Lord and Master, who has been with them hitherto, may continue his blessing in providing them help from other quarters, when their own means fail, is not only my prayer, but my trust. I would, however, ask, Is their experience, in this particular instance at least, to be taken by other societies as an example or as a warning? I must be excused for considering that it ought to be taken as the latter; I mean not in any unkind sense, but by making us acquainted with facts and consequences, of which otherwise we should perhaps have been ignorant. They have indeed found succour from other bodies of Christians in their difficulties; but where will the more extensive societies of this day find other bodies of Christians to whom they can resort in a similar situation? Our friend will perhaps answer, Let them have faith in God. Far be it from me to limit the Divine power: God can, if he please, bring us out of every difficulty; and true Christians know that he will do so, if they proceed according to his revealed will. But the question is, are not the managers of missionary societies bound, as before God, to exercise that prudence and care, in managing the affairs of such societies, which individual Christians feel bound to exercise in their own private affairs? And if the answer is in the affirmative, are they not therefore bound, on finding that the probable consequences of a particular measure will be injurious to their future efforts, to endeavour to supply a remedy? Although I may subject myself to the charge of being tedious, I must, notwithstanding, add one more remark on the general subject. In my former communication I only mentioned one side of the question, that referring to the well-being of the societies in their aggregate ca pacity, and their power of carrying on their work. I would now call the attention of the friends of missions to the subject, as it refers to the missionaries themselves, to their hopes and fears in regard of those that are dear to them. Societies of the present day depend for their support on the annual contributions of the benevolent and religious public; which contributions are subject, of course, to all the contingences of public opinion: they are continually liable to a change of sentiment in the persons who manage them; the pledges of one body of individuals may, perhaps, not be considered binding on a succeeding body; and it is most clear that the contributors of the present day cannot pledge the contributors of a future one. It also is not probable, if, at any future time, a society should be obliged to apply all the larger portion of its funds to the maintenance of its widows and children, and thereby be rendered unable to prosecute with effect its proper missionary objects, that the same support will be given to it as before it was reduced to that situation. Supposing, therefore, the managers of any given society were now to pledge themselves to support the families of their missionaries, what security can these missionaries have, that, when the time of necessity arrives, the managers of that day will be willing, or, if willing, will be able, to redeem their predecessors' pledge. If I am rightly informed, one valuable society, which formerly gave a pledge of the nature alluded to, is now convinced of the impropriety of so doing; and although the present committee feel themselves bound to fulfil their past engagements, they decline to enter into any such for the future: consequently they will have two classes of missionaries, with different degrees of claims, arising from the mere circumstance of the different periods of their engagements. It is, therefore, as much for the interest and comfort of the missionaries, as it is for the stability of the societies, that mature consideration should be given to this subject and, as it respects the former, it would undoubtedly be more desirable for them to have something like a certain prospect of even a limited and inadequate support for their families in future, than to have a pledge of entire support without any security that such pledge will be redeemed. I hoped, when I first addressed you, that this matter would have been taken up by some abler correspondent than myself; and I trust that this will yet be the case, convinced as I am that it is a question that might well occupy the attention of some of those valuable writers, who have so often edified and delighted your readers. UNITARIANISM IN INDIA. Z. TotheEditorofthe Christian Observer. "A FOR the first time these sixteen years, and I trust it will be the last, I have received your valuable miscellany from a periodical book society, instead of having it sent me, as usual, by my bookseller; which I mention merely to account for my not before replying to an article in your Number for March, which has only just reached me in the course of circulation. I allude to the article entitled, "The Christian Observer on Unitarianism." lover of truth and fair play," it seems, rebukes you for asserting that the Unitarians (so-called) are without a missionary in India; and considers your error the more inexcusable from your neglect to notice their Indian preacher, William Roberts. You very fairly demand, "Who is he? Who sent him out? In what part of India is he stationed?" In reply, I will tell you what I know of him. W. Roberts is a native of the lowest caste, a Parriah: he was formerly in the service of a gentleman at Madras, and some years ago accompanied his master's family to Europe. While in London, he strolled into a Socinian chapel, and was noticed by some of the congregation. Pleased with the attentions he received, and being persuaded to embrace the notions of his instructors, he engaged to propagate them on his return to India, and to correspond with the Socinian missionary society at home. After his return to Madras, he continued some time in his master's service; I think, till that gentleman died. His master was greatly concerned to find that he had adopted so heartless, so paralysing a heresy, and endeavoured to convince him of his error, but without avail. He was too wise in his own conceit patiently to receive instruction, and he returned every book that was lent him with an air of self-sufficiency, that left little hope of reclaiming him. One He has now been living some years at Madras, endeavouring to propagate his notions among the native Christians of that presidency, but with very partial success. of his disciples entered my service about four years ago, under the disguise of Christianity, professing to be attached to the Vepery mission. The deception was soon detected: when I endeavoured to convince him of the error and danger of the notions he had imbibed. He soon professed a conviction of the truth as inculcated by our church, and continued his attendance at our domestic and public devotions; but a few months after, I was under the necessity of dismissing him from my service for dishonesty. I am, sir, with many thanks for the instruction and refreshment you have often sent me to the other side of the world, Your constant reader, CLERICUS INDICUS. ON THE PROPRIETY OF CHARITY BAZAARS, Tothe Editorofthe Christian Observer. THIS address will reach you towards the expiration of the benevolent season; which, like the rain of some tropical countries, comes on periodically, and is succeeded by intervals of comparative dryness and sterility. From the close of April, till nearly July, we have about three months of this fertile season, with various alternations of heavy dews, vernal zephyrs, genial rain, sudden showers, and perhaps occasional inundations, and thunderstorms, or hurricane. Charity bazaars have their share in promoting these things; and although I presume not to decide against them as being in themselves essentially wrong, it is yet safe to argue, that they are capable of very serious abuse; and to confess at the same time, that they are not favourite modes of Christian kindness among such persons as are afraid of worldly infection, and think they discern in them an alliance between the friends and the enemies of pure Christianity. It is part of my own system, that all compliance with the world in matters ascertained and owned to be indifferent-such as were the adiaphora of the early ages of the church-is more than lawful; it is an act of duty. For the genuine exercise of principle is not exhibited by the affectation of superior strictness in minor things, but by abstinence from what a Christian knows to be contrary to the Spirit of the Gospel, and has felt to be injurious to his own spiritual progress. It is not, for example, wearing a handsome dress, provided that dress be suitable to his rank and possessions, but the vanity and absorption of mind connected with the arrangements of fashion, which is the true conformity to the world; while it is equally certain, that there is no religion in vulgarity and bad taste. A gentleman, who is a Christian, and one too of an elevated character among his fellows, does not retire from his spiritual station, because his habiliments and manners are those of his equals. Of such a person, well writes Cowper, Not that he peevishly rejects a mode, Because the world adopts it. If it bear The stamp and clear impression of good And be not costly more than of true worth, sense, He puts it on, and for decorum sake The mischief of bazaars is, not that elegant ottomans and beautiful examples of graphic skill are forbidden articles of furniture or luxury in the houses of the affluent, and therefore that their appearance and sale at a lady's stall are positively indicative of the seller's passion for fine things, but that the previous attention and study in contriving new bagatelles for triflers has directed her mind into the channel of trifling; and made her bend before the gales of fashion, as they sweep along that channel in its long and sinuous course. In order that things may be sold, they must be made to sell. And when Garrick, in 1747, opened Drury-lane theatre, a sagacious friend of his gave him-and Christians too-a wise lesson on the ways of the world, when he made the manager of a play-house say on that occasion: the benevolent season, they must needs take into their account what the world will most like, and construct new modes of attraction; or otherwise all their labour will be lost. It has, indeed, been alleged, that we are so infected by our perpetual intercourse with France, as to have thence degenerated into a nation of triflers; and that while government spends its hundreds of thousands in such pillars of cement and circular brick as decorate Waterloo place, and the grand avenues leading out of it to Regent's Park, and every where else, it indicates a certain loyalty of disposition to make every habitation above a farmhouse into a little Paris, or an asylum for fugitive baubles from the metropolis of vanity. But it so happens that in the very capital of la belle France the bazaar system commenced under unusual circumstances of sobriety and of secular nonconformity. In the " Archives du Christianisme," is the following grave account of a sale held at Paris, in 1828, for the benefit of the Protestant Missionary Society, and translated into our own Missionary Register for May 1829.-" During the 26th, 27th, 29th, and 30th days of December, a large assortment of articles of every description, with prices affixed, chiefly women's work, were offered for sale in a spacious public place, situated in one of the most delightful parts of Paris, where multitudes asssembled with eager ness. "In this new bazaar, friends, relatives, and persons who frequent our churches and pious societies, with the English, whose number nearly equalled that of the French, were united by one common interest and by Christian brotherhood. Many copies were sold of a hymn, entitled, 'Les Missionnaires Chrétiens recommandés à Dieu;' several serious works, also, were sold, which were sent by their editors for that purpose; and a great number of tracts. Some ladies happily thought of making childbed-linen for the 3 A |