tical truths; shall we then hide them in our own breasts, and suffer them to remain inert and without fruit? If we be found thus faithless to our trust, we entreat the world to lay this sin not to the charge of our belief, but of our personal indifference. There is a cry in our land for 'pure and undefiled religion.' If by our examples of coldness, of moral and spiritual apathy, we cause men to turn away from our views of Christianty and embrace a system of error, the guilt is While the very existence of a rational and satisfying faith seems placed by Providence in our hands, if we do, if we can slumber and sleep, our sin will be attended with peculiar aggravation.

our own.

B. Y.

TO THE MEMORY OF A YOUNG LADY.

Brilliant and beautiful!—and can it be
That in thy radiant eye there dwells no light,
Upon thy cheek no smile? I little deemed
At our last parting, when thy cheering voice
Breathed the soul's harmony, what shadowy form
Then stood between us, and with icy dart
Wrote, 'ye shall meet no more. I little deemed
That thy elastic step Death's darkened vale

Would tread before me.

Friend!-I shrink to say

Farewell to thee. In youth's unclouded morn

We gaze on Friendship as a graceful flower,
And win it for our pleasure, or our pride.
But when the stern realities of life

Do clip the wings of Fancy, and cold storms
Rack the worn cordage of the heart, it breathes
A healing essence, and a strengthening charm,

Next to the hope of heaven. Such was thy love,
Departed and deplored.

Talents were thine

Lofty and bright, the subtle shaft of Wit,

And that keen glance of intellect which reads
Intuitive, the deep and mazy springs

Of human action. Yet such meek regard.
For others' feelings, such a simple grace
And singleness of purpose, such respect
To woman's noiseless duties, sweetly mixed
And tempered these high gifts, that every heart
Which feared their splendor, loved their goodness too.
I see thy home of birth. Its pleasant halls
Put on the garb of mourning. Sad and lone
Are they who nursed thy virtues, and beheld
Their bright expansion through each ripening year.
To them the sacred name af daughter blent
All images of comforter and friend,

The fire-side charmer, and the nurse of pain,
Eyes to the blind, and to the weary, wings.
What shall console their sorrow, when the Morn
Upriseth in its beauty, but no smile

Of filial love doth mark it? or when Eve

Sinks down in silence, and that tuneful tone

So long the treasure of the parent's heart,
Uttereth no music?

Ah!-So frail are we,

So like the brief ephemeron that wheels
Its momentary round, we scarce can weep
Our own bereavements, ere we haste to share
The clay, with those we mourn.
A narrow point
Divides our grief-sob from our pang of death.
Down to the mouldering multitude we go,
And all our anxious thoughts, our fevered hopes,
The sorrowing burdens of our pilgrimage
In deep oblivion rest. Then let the woes
And joys of earth, be to the deathless soul
Like the swept dew-drop from the Eagle's wing
When waking in his strength, he sunward soars.

H

LITTER FROM WILLIAM ROBERTS, A NATIVE EASTINDIAN UNITARIAN.

MESSRS. EDITORS:

I have just received a letter from William Roberts, who is known to many of your readers as an humble and diligent advocate of Unitarian Christianity in India. He is a native East-Indian, and was converted in London, which place he visited as a servant some years ago. He is now free, and has devoted himself to the instruction of his countrymen in the truths of religion. Some notice of his life may be found in the Christian Disciple, vol. II. N. S. pages 219-224. In this letter he gives an account of a conversation which he held with an English Baptist missionary. It exhibits a favorable view of his character and ability, and, as an example of the manner in which error may be combated by an uneducated native of India, its perusal may gratify your readers. I submit it to your

use.

Respectfully Yours,

G.

Rev. Sir:

Number two of the American Unitarian Association's Series, entitled 'One hundred Scriptural arguments for the Unitarian faith,' which you favored me with, 1 translated into Tamil, almost immediately after I received it, but it was not published till last year. The Arguments in this tract being so full and unanswerable, I thought it would draw the attention of English readers, as well as those of Tamil; and I have accordingly printed in English and Tamil, on opposite pages, five hundred copies. I also last year, printed in the same way a small tract, An answer to the

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question, Why do you go to the Unitarian chapel?' Dr Carpenter's Unitarian's Appeal, the texts quoted at full length, I have translated and printed in Tamil; also part of a tract against heathenism in verse and prose containing forty eight pages; and my answer to the Madras Religious Tract Society's tract of which I made mention in my letter to you in July last, number thirty-six, entitled Illustration of Christ's Divinity.' These are what I have done during the last year in the way of printing. In November, the Madras Religious Tract Society published their tract, number forty, entitled, 'On the nature of the Holy Ghost, in two parts, designed to prove his Personality and Divinity,' to which I am now printing an answer in three parts; the first containing the Impersonality of the Holy Spirit; and the second and third, Arguments against the supposed Personality and Divinity of the Holy Ghost.

One of the Wesleyan Missionary Gentlemen, on seeing the One Hundred Scriptural Arguments, told the person who had the tract in his hands, that it had been long ago confuted, and asked, what is the use of reprinting it here? If he meant the American Tract Society's tract, number two hundred and fourteen, entitled, More than one hundred Scriptural and Incontrovertible Arguments for believing in the Supreme Divinity of our Lord and Saviour Jesus Christ,' this tract I have in my hand. It was sent to me by a native friend from Moelmyne. The Missionaries there tried to convert him to Trinitarianism by it, but could not effect it. The tract is no answer at all to the One Hundred Arguments; nothing is advanced in this tract but what had been repeatedly replied to and confuted by the Unitarians. I think, after such plain declarations as the following from Christ himself, his Apostles and Evangelists, it is useless to endeavor to prove Christ to be Jehovah. Acts chapter ii, verse 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ." Chapter v. verses 30 and 31. 'The God of our fathers raised up Jesus whom ye slew and hanged on a tree; him hath God exalted with his right hand to be a prince and a Saviour, for to give repentance to Israel and forgiveness of sins.' Chapter, xix. 31. Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given asurance unto all [men in that he hath raised him from the dead.' Phil. chapter ii. 9, 10, 11. 'Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things

·

in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Rom. chapter xiv. verse 9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.' Such plain teaching as this, should have kept Christians from falling into the errors of the doctrine of the Trinity. Trinitarian Christians, however, are laboring hard to maintain human inventions more than the authority of Christ and his Apostles.

On the 31st of last month, I had the pleasure of conversing with Rev. Mr John Smith, of the London Missionary Society. There were present three country born preachers and another European gentleman. As Unitarian Christians glory in proving the divinity of Christ's doctrine, so the Trinitarian Christians equally glory in proving Christ's own deity. *** Mr S. read the 11th verse of the 1st chapter in Rev. to prove that Christ was Alpha and Omega. I told him, that passage, 'I am Alpha and Omega, the first and the last,' is a false reading. Mr S. was surprised, brought out his Greek New Testament, and read it over and said, here is the passage in the original language. I said, there are different editions of the Greek Testament, and you will not find that passage in Griesbach's edition; it is not in the Portuguese translation of Padre Antonio Pereira De Figueiredo; it is not in the English Catholic Translation of the Vulgate; it is not in the Gentoo Translation of Missionary Pritchett. This false reading prevented Dr. Doddridge, more strongly than any other passage in the Bible, from believing Christ to be properly a human being. Dr. Doddridge and the Gentoo Translation were consulted.

Then the 11, 12, 13, and 14 verses of the Rev. were read. I begged him to read the 14th verse, and he did so; when I told him, the Apostles, before our Saviour's ascension, worshipped him, but Luke says that afterwards They were continually in the temple praising and blessing God.' The above passage in the Rev. must be understood in the same sense; the worship paid to him was such a respect, due to superiors, as was paid by Nebuchadnezzar to Daniel; but not divine worship.

All men should honor the Son even as they honor the Father; He that honoreth not the Son honoreth not the Father, which hath sent him '—was read. I said, the honors that the Son claimed were due to him on account of the Father's having committed all judgment to his hands. He who does not honor the Son, of course, dis