department of our work with a concise view of the different Religious Bodies in the kingdom, and of the Institutions which have been formed by them for the propagation of Christianity; as, without such a survey, the religious intelligence we may have to communicate from time to time, would be less clearly understood by the generality of our readers.

In this short sketch, it is not our intention to investigate the principles of these different denominations of Christians, nor to express any opinion, with respect either to their doctrines and discipline, or to the modes they have adopted for conducting their missionary schemes, but merely to give a general outline of the Religious World; which we shall endeavour to fill up in our succeeding Numbers, by exhibiting as distinct a view of each of its component parts, as the limits of our work will permit.

I. Our Abstract naturally commences with the ESTABLISHED CHURCH, which now comprehends, not only the Church of England, but since the union of the two Kingdoms, that of Ireland also.

The pious zeal of many of its members, has led to the formation of different societies, expressly instituted for the purpose, either of the propagation of the Gospel abroad, or the maintenance and extension of religion at home. The chief of these are,

1. The Society for promoting Christian Knowledge, usually known by the name of the Bartlett's Buildings Society; a Society which possesses, and be neficially exerts, very extensive means of usefulness. The general designs in which it is at present engaged are, 1. The superintendance and support of Charity Schools in and about the metropolis, where upwards of 7000 children are now receiving instruction. 2. The dispersion of Bibles, PrayerBooks, and other religious publications, of which an incredible number has been circulated-and, 3. The establishment and support of Missions and Schools, which have been attended with considerable success, in different parts of the East Indies. This Society has also been at the expense of publishing and distributing large impressions of the New Testament and Psalter in Ara

bic, and of the Bible, Common Prayer, &c. in the Welsh, and in the Manks languages.

11. The Society for propagating the Gospel in foreign Parts. This Society was incorporated, in the year 1701, by a charter which limited its object to the promotion of Religion in Colonies subject to his Majesty. Its exertions have hitherto been principally directed to the British plantations in North America, where several missionaries are now employed at its expense.

III. The Society for the Conversion of Negro Slaves, incorporated in 1793. Great exertions have been made by this Society since its institution, and several missionaries have been sent out by it to the West Indies, to some of whom the climate has unhappily proved fatal.

IV. Dr. Bray's Association, instituted for the purpose of making provision for parochial and lending libraries; and for the conversion of adult negroes, and the education of their children, in the British plantations. By Dr. Bray and his associates, upwards of fifty libraries have been founded in America and other countries abroad, and about 140 parochial, and 120 lending catechetical libraries in England, Wales, and the Isle of Man. Instruction is also provided by the Association for about 120 negro children in Nova Scotia, besides rendering occasional assistance in other quarters.

v. The Society for Missions to Africa and the East. This Society is in its infancy, and has not as yet begun the establishment of any particular mission; but it is paving the way for future missionary efforts, by printing a grammar, a vocabulary, and some religious tracts, in Susoo, a language spoken throughout a considerable space of the western continent of Africa, but which has never before been reduced to writing.

vi. The African Education Society: an institution of a recent date, and novel in its nature, but likely to be important in its effects. It has for its object the education of African youths in this country, with a view to the civilization and religious improvement of that immense continent.

VII. The Society for carrying into effect his Majesty's Proclamation against

Vice and Immorality. It was formed in the year 1789, for the purpose of guarding Christianity from the attacks. of infidelity and profaneness, and the public morals of the country from being undermined by impure and licentious publications. No doubt can be entertained that extensive benefits have, in a variety of ways, been produced by its Institution. The proceedings of this society have given birth to a proposal which will appear more properly under the head of religious intelligence, for a similar association, for the suppression of vice and the encouragement of religion and virtue, throughout the United Kingdom.

VIII. The Society for bettering the Condition, and increasing the Comforts of the Poor, formed in 1797, though not properly a religious institution, is yet so closely connected with the moral state of the community, as to merit particular notice. Its objects are, to disseminate useful and practical knowledge with regard to the poor, to cooperate in every plan that tends to their economy and comfort, and to promote their good habits, industry, welfare, and happiness.

In Ireland a society has been esta blished on similar principles, and for similar purposes, called the Dublin Society for promoting the Comforts of the Poor.

II. The following are the principal classes of DISSENTERS from the Established Church, viz.

1. Papists.

11. Presbyterians.

111. Independents.

not be proper to comprehend them under one description.

These are 1. The Arminian Methodists, who are the followers of Mr. Wesley. 2. The Calvinistic Methodists, comprehending the Methodists in the connection of the late Countess of Huntingdon, the followers of Mr. Whitfield, called also Tabernacle People, and several others professing a more or less strict adherence to the Establishment.

By the last mentioned denomination of Methodists, in conjunction chiefly with the Independents, a society for missions was instituted in 1795, under the name of The London Missionary Society, to which large sums have been subscribed, and under the auspices of which missions have been undertaken to different parts of the world. At present their efforts are directed to the Island of Otaheite, the East Indies, Caffraria, and Canada.

The Arminian Methodists have, during the last ten or twelve years, effected the establishment of Missions in almost every one of the English West India Islands; and they have also extended themselves considerably in America. Their foreign missions have been placed, by the Conference, under the superintendence of Dr. Coke.

A Missionary Society was instituted by the Particular Baptists, in 1793, the efforts of which are now confined to Bengal. The mission is fixed at the Danish settlement of Serampore, and it appears by the last accounts, that the missionaries had made considerable

v. Quakers.

vi. The Unitas Fratrum, or, as they are commonly called, Moravians.

VII. The New Jerusalem Church, consisting of those who embrace Emanuel Swedenborg's opinions.

VIII. Socinians, or, as they improperly term themselves, Unitariane.

IX. Though many of the Methodists profess a strong attachment to the Church of England, they may be properly considered as forming a ninth

class of Dissenters; but of them there are two subdivisions, differing so considerably from each other, in discipline, as well as doctrine, that it would

Scriptures in Bengalee.

The Missions of the Unitas Fratrum may be considered as proceeding from Germany, rather than from this country; yet, London being the centre of information respecting them, they may with propriety be noticed in this place. At present they have missions planted in Greenland, in Labrador, among the Indians in North America, among the Indians and Free Negroes who live near the Dutch Settlements in South America, in several of the West India Islands, among the Hottentots, and in the neighbourhood of Astracan. Their labours have been signally successful.

III. The established religion of

Scotland is the PRESBYTERIAN; but there is an EPISCOPALIAN CHURCH in that country, with a regular succession of Bishops; and there are also to be found there, a few religionists of almost every description already noticed; and, in addition to them, the following different classes of DISSENTERS, which are peculiar to that part of the kingdom, viz.

and Antiburghers.

11. The Relief.

III. The Cameronians.

IV. The Sandemanians.

v. A new sect of Independents, to whom no proper name has been yet assigned, but who are generally known by the name of Haldanites and Circus people. A society, composed principally of persons of this description was formed four years ago, under the name of the Society for propagating the Gospel at home; which employs its funds in procuring men to itinerate both in Scotland and Ireland, and in educating young men for the office of itinerant preachers. There is in England a so

both in the English and Gaelic languages; and maintains in the Highlands and Islands of Scotland, about 300 schools, at which near 12,000 children of both sexes are usually taught; together with several missionaries and catechists, who are employed in remote and difficult situations.

Within the last five or six years, several other societies have been instituted in Scotland, for the purpose of sending missionaries to heathen countries, the principal of which are the Edinburgh and Glasgow Mission Sccieties. None of these have as yet effected the establishment of any mission.

WE have often had occasion to remark, that persons whom no candid man would term irreligious, are strangely wanting in applying to the events recorded in history, or to the passing occurrences of life, those infallible principles, and rules of judgment and opinion, which are furnished by the word of God. Our most celebrated historians, (we speak not of avowed sceptics, but of such as profess their belief in the Divine Authority of the Scriptures,) appear for the most part unmindful, to say the least, of the principles and precepts of our holy religion, in their remarks on the events which they relate, or on the characters and actions they are recording.

In order to prove the truth of this observation, let any one compare the historical labours of some Christian with those of some Pagan writer, and he will, in vain, attempt to discover in

the former, the traces of that more clear religious light with which we have been favoured, or even of that higher and purer standard of morals, which Christianity is introduced.— Even the reverend historian, who, in his discourses from the pulpit, insists on the superior excellence of the Evangelical precepts, and enforces their universal acceptation and observance, throws off his gown, as it were, when he enters his library, and having descended from his higher moral level into common life, adopts the ordinary judgments, maxims, sentiments, and prejudices, which passed current among the men of the world of former times, and which those of our day sanction in the club-room, or imbibe and approve at the theatre. ous habit of thinking and judging concerning life and conduct, is infused into our youth by our school-boy read

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ratives, or interwoven into historical relations. We are not left to ourselves to discover the right use of them, but they are applied for us, to their proper objects-The moral is subjoined to the story-The remark deduced from the incident, and we are thus taught no less by examples than precept, how we ought to judge and feel in the varying circumstances and transactions of life. Another eminent advantage results from our sacred books having been written in this manner. We are there by introduced, as it were, where we can see, not only the outward face and effects of the great machine of life, but its secret springs and movements—we are not left to our own sagacity to infer from the prosperity, or the misfortunes of a nation, that it had enjoyed the favour, or provoked the wrath of heaven, but the nature and occasions of these providential interferences, and the means whereby they have produced their ends, are often plainly pointed

out to us.

When we read of a great and powerful monarch, forming and executing his ambitious projects, and succeeding in his attempts, (See Judges, passim; and still more 2 Kings xxiv. 2, 3, 4, 5, and Isa. x. 5, 6.); when at the head of a great nation he unjustly attacks and completely subjugates a people, degenerate perhaps and corrupted, but far less wicked than his own; with the moral difficulty, we find also its solution. The conqueror is distinctly stated to be the unconscious executor of the vengeance of heaven, (Isaiah ỵ. 7.); we learn that it is by no means unusual in the divine economy, thus to punish for its crimes, a nation justly meriting chastisement (perhaps for abused privileges and resisted light) by the hands of another, which, even to an impartial eye, must appear less likely to be the favourite of heaven.

When again we hear of a great and ancient monarchy, rich, prosperous, and powerful, long the mistress and terror of the world, slowly verging to its decline (Isaiah x. xliv. 28, Jer. li. &c.) and falling at last under the power of an adventurous leader of a neighbouring people, hardy, brave, and comparatively virtuous, we find this leader call ed forth by his very name many cen

turies before he came into existence, and Cyrus is expressly summoned to execute the tardy indeed, but terrible vengeance of the Almighty for favours unacknowledged, for blessings which had produced pride instead of gratitude, and for power which ought to have been employed for the happiness, but which had been used for the oppression and devastation of mankind. (Isa. x. xiv. Jer. li. &c.)

Once more.- -We see a numerous people sunk in wretchedness and slavery. (Exod. i. 11-13.) They are degraded, depraved, despised-they fall below the very level of their species, till the speculative mind of the philosopher, calmly contemplating, and indolently reasoning on their sufferings, instead of actively relieving them, is led to doubt if they be not beings of an inferior nature, intended by the Creator to be the drudges and vassals of their haughty masters-On a sudden the scene changes-the slumbering wrath of the Almighty awakes-storms and pestilence announce his presence, and declare his anger. The haughtiness of the proud oppressor is laid low, the captives are released from their bondage. They are restored not to a supposed right merely, but to the actual enjoyment of human, of social, and of civil rights and happiness, their arms are crowned with victory, and, fostered by the peculiar care and kindness of heaven, they become a flourishing and powerful people.

It is not an uncommon error for persons to imagine that not only the history of the Jews, wherein we read of miraculous interferences, but that the general course of affairs in the times and countries of which the records are given us in the Scriptures, were so different from those of our times, that no just parallel or inference can be drawn from one to the other. But this is a very mistaken notion. To the worldly minded and superficial observer in those days, all would have seemed the result of second causes, just as all is ascribed to them by the historians of our time.

The better to illustrate this truth, it may not be without its uses to spend a few moments in considering what would have been the general strain of a com