did was to throw down a high rail, fence near the road, which stood between the chapel and our dwelling house, about fifty or sixty feet long-they then broke open the outer gate that led to the chapel door; this door they also broke open, and entered the chapel in triumph. They then broke nearly all the lamps, tore down the communion rails, took the holy bible, and tore it to pieces, and strewed it on the floor. The band then struck up, and after dancing and shouting like men that had found great spoil, they left the chapel, and passed my door where I was standing. Mr. H-, the magistrate, said to me, with a shrug, and a most sarcastic smile, Sir, I came here to keep the peace." The confederates then vociferated and awfully blasphemed and declared, that if I said a word, they would take me to the market, and give me a dreadful cart whipping. I made application to the governor for redress; he came to town the same day, and called the council together; after their deliberation, his excellency, in his way to the fort, called at my door and said, "Well, Sir, what damage have these St. Patrick Boys done you?" And when I had replied, his excellency said that he would take care it should not happen again; and for a year no persecution of any consequence took place; but when the celebration of St. Patrick's day arrived, I felt apprehensive that the gentlemen might pay us another visit. I therefore told Mr. Hallet, who was with me as my fellow labourer, that we had better sleep at Mrs. Mitchell's, one of our friends, who lived a little distance from the chapel; he consented, and it was providential that we took this precaution. For in the dead of the night some persons broke open our dwelling house and entered it; and as they were armed with swords or cutlasses, they struck about in the dark, no doubt intending to have struck us, but instead of that they cut the furniture in the house, which bears to this day the marks of their violence. They went into the bed chambers, turned up the beds, and apparently searched for us under them, and in every part of the house; but we were not there, or in all probability we should have been murdered. Mrs. M. hearing the noise, came out of her house, and one of the ruffians struck her with a bludgeon on the side of her face. Whether the gentleman above mentioned headed this party also, the day of judgement will make manifest.' pp. 80, 81.

(Signed) MR. PATTISON. What then, we would ask, becomes of the professions and declarations of West India gentlemen, in the face of such facts ás these, which, indeed, are a specimen of the general treatment of Missionaries? Most of the opposers of the Missions, are gentlemen professing to believe in the supreme excellence and paramount claims of Christianity; they have themselves received a. Christian education, and go out under the protection and control of a Christian government. How great is the absurdity with which they stand chargeable: To say Christianity is a most excellent religion and we ought to propagate it, and yet, lest it should produce a sense of moral equality, a correct view of the principles of natural justice, lest it should excite a

love of liberty and the hope of happiness, lest it should endanger the insolent and avaricious usurpation by which the slave is held, they endeavour legally to prohibit its approach, and would fain imprison every miscreant philanthropist, that should make the perilous attempt to impart that religion to the African bondman.

Let our readers but mark the endless contradictions and absurdities of the anti-Mission party. They supremely love Christianity, and that teaches them to love their neighbour as themselves, but they do nothing for their wretched dependents; rather do they impede and resist the efforts of others for their melioration. They profess to be of the Church of England, but they have never exerted themselves to obtain Missionaries of that Church; and when the late Bishop of London sent Episcopal Missionaries, they manifested the same opposition to them, and actually prevented them from entering on efficient labours. They say they have no desire to prevent the instruction of the negroes, yet when it is attempted by the voluntary efforts of benevolent individuals, they exert every nerve to impede and even to persecute them.

Where then, we ask in the face of the world, is their consistency? Let them show at once that they are sincere in their professions, by providing means for the instruction of their negroes which shall supersede the exertions of the Wesleyans, or else let them throw off the mask and manfully avow their opposition to negro melioration, and their disbelief of the doctrines and precepts of the Christian revelation. The secular impolicy of obstructing the religious, improvement of the negroes, is another point on which we conceive there are very ample documents before the public. The pamphlet of Mr. Watson adduces additional evidence. Irrespective of what we are sure must be the effects of religious instruction in the habits and feelings of the Africans, upon which we are unwilling to enter, because they are the genuine effects of true religion every where, we shall briefly advert to the testimonies of individuals who speak to the fact.

Amongst the many unspeakable advantages which have resulted from the missions in the West Indies, a very evident one appears at the season of Christmas. At this period, the negroes in general have some time allowed them for holydays. They have also a certain portion of provision allotted. It is well known, that thirty years ago, they used to spend their time at the festival, in gluttony, drunkenness, quarrelling, fighting, dancing and carousing, and in general very much mischief was done by them. The Island of Nevis, for instance, may serve as a specimen. This is the native place of Mrs. Dace, and she can well remember, that if the managers did not deal out the Christmas allowance to please the slaves, they, out of resentment, would do any mischief to the estates which lay in their way.

Sometimes they would go and set fire to a whole piece, or track of sugar canes, so that the greater part would be destroyed before the flames could be quenched. Sometimes the poor cattle would suffer either by being maimed or killed. The gentlemen of the Island were under the necessity, therefore, at this season, of forming themselves into an armed body; their place of rendezvous was the church, and while a part stood on guard there, the rest formed into parties, and travelled in different circuits, through and round their respective estates. This was done in the night to prevent mischief, overawe the negroes, and preserve their own lives and property. My wife's father used to make one of these parties, and I have heard the inhabitants relate the same things. At Tortola also I have heard some of our old leaders and members, and several of the white inhabitants say, that it certainly was a happy day when the methodist missionaries arrived there; for before, many both of the coloured and white inhabitants used to dread the approach of Christmas, among the slaves: there was then so much rioting, obeah (a kind of witchcraft) cruelty and wickedness. All old grudges were sure to be remembered and repaid then, and very often murder was committed. -But how very different is the case now! No guard is kept in Nevis at all on the Christmas festival; nor has been kept for a great many years.' p. 121-2.

We consider the preceding extract, as exhibiting one very striking view of the benefit of those exertions which have been made for the improvement of the slaves; we should be happy to make some remarks upon the fact, but we are induced to waive these for the sake of introducing several other statements from Mr. W.'s pamphlet, of a still more satisfactory nature, and of a widely different class.

The

The Clergy, though not in general personally active in negro instructions, have given proofs that they are not opposed to the efforts made for that purpose, and that they apprehend no danger from them. It has not been an unusual thing for the slaves to be members of the Methodist Societies by their wish or consent. Rector of Kingston gave 101. 13s. 4d. currency, towards the chapel in that city; and on another occasion 201. towards the Morant Bay chapel. The Rector of Morant Bay also gave 101. towards the chapel in that place; and when a collection was made in the chapel at Kingston, a little before the persecuting law of 1807, for the purpose of affording aid to the building of Morant Bay, many respectable ladies and gentlemen of the city were present, who put into the box some joes and others doubloons, making in the whole a collection of 741. In other islands, not merely planters and merchants, but members of colonial assemblies, presidents, chief judges, and governors, have not only subscribed to the erection of chapels, but in some instances have paid regular stipends to the missionaries as a remuneration for their labours in instructing their slaves, and in many instances have done what was of more essential service, have counteracted the designs of wicked and unreasonable men, who attempted to stir up persecution, for which no pretence but intolerance or misinformation could be set up.' p. 126.

The following is a copy of an original document:

• The voluntary donation of the gentlemen planters for encouraging the propagation of Christianity among their slaves, of the island aforesaid, (Nevis.)-Whereas the preachers of the people, called Methodists, have for several years past visited our estates, and the estates we are attornies for in the island of Nevis, for the benevolent purpose of instructing our negro slaves in the principles of the Christian religion, and thereby endeavouring to produce a reformation in their principles and lives and being convinced of the necessity of such reformation, and having reason to believe the said preachers are desirous to accomplish the same, as is manifest by their constant labours for the above purposes,

We, therefore, the undersigned, cheerfully, and voluntarily come forward in so good a cause, earnestly wishing that the same may be further extended, do agree to pay yearly from the date hereof, unto the said preacher or preachers, for the time being, the respective sums annexed to our names in cash, or an equivalent sum in produce, on condition, that the said preacher or preachers, for the time being, shall attend to perform divine service on our estates specified, and those we are attornies for, once a fortnight at least, or oftener, as shall seem meet and convenient to themselves.' p. 127.

One of the planters of Antigua thus addressed a missionary: "Mr. Warrener, I suppose you have been preaching on some of the estates to the negroes." I told him I had been preaching on a certain estate. He replied, We planters are much obliged to you, Mr. Baxter and the Moravians. I asked him if he thought so in reality. He said, had you been here 20 years ago, and witnessed the severe castigations which were necessarily inflicted on the slaves to restrain their vicious habits, you would not have doubted my sincerity in what I have now spoken. Our negroes are now twenty times better servants, and consequently need not one twentieth part of their former punishment.' p. 127.

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It is not a little remarkable, that in rebellions and insurrecticns, the religious negroes are among the first to be entrusted by the Government with arms, and have uniformly manifested a peaceable and orderly disposition. It is the recorded testimony of all the Missionaries, that they never knew one in their societies concerned in seditious and riotous meetings, and they challenge their opponents to produce a single case. With regard to one individual, a missionary, brought forward by Mr. Marryat, the pamphlet before us most triumphantly refutes every charge.

We must not, however, dismiss this interesting subject, without noticing the highest and most solemn consideration involved in the whole discussion; it is the appalling guilt incurred by those proprietors and public officers who resist or prohibit the religious instruction of the slaves. When a planter purchases an estate, with all the human, as well as the brute stock, he becomes, in the sight of God, the protector, the father of those unhappy creatures, whom he finds in a state of entire ignorance

and dependence. His relation to them, under this view, involves moral duties, which he may no more neglect, without guilt, than he may neglect the education and protection of his own family; for these are nature's orphan children-the helpless foundlings, which an inscrutable and mysterious Providence has cast at his door, and let him shut his ear to their cry, at his peril, that piercing cry of moral distress which should move him the more from its nearness, and from its being uttered by creatures who, as it regards their bondage both of body and mind, are innocent sufferers.

What is there so withering in the atmosphere of the West Indies, to all the moral sensibilities of Englishmen, that, after having recognised at home, over and over again, the claims of the ignorant, the dependent, and the wretched, no tie of moral obligation, no sense of duty to the poor, degraded, and vicious savages dwelling on their estates, and toiling for their interest, should impel them to a single effort for the alleviation of his wretchedness? Is there really any thing in a black skin, that can subdue and utterly annihilate every degree of moral sympathy with him who wears it? Is the planter conscious of no sense of duty to these his abject dependents, when he assumes over them that most comprehensive right of mastership and proprietor? If he can answer, or if his disposition inclines him to answer in the negative, we then must confess ourselves utterly incapable of conceiving how he contemplates the character of his Creator, with what feelings he anticipates the moment of his dissolution, and in what light he regards that account of his stewardship which he will be called to render.

We most cordially recommend Mr. Watson's pamphlet to the perusal of all our readers, and to the attention of all persons interested in the improvement of the slave population in the West Indies.

Art. IV. The History of Muhammedanism: comprising the Life and Character of the Arabian Prophet, and Succinct Accounts of the Empires founded by the Muhammedan Arms; an Inquiry into the Theological, Moral, and Juridical Codes of the Muselmans, and the Literature and Sciences of the Saracens and Turks; with a View of the present Extent and Influence of the Muhammedan Religion. 8vo. pp. 429. Price 12s. Black, Parbury, and Co. London, 1817.

IN

N all senses of the word, the history of Muhammedanism constitutes an interesting portion of the annals of the world. Every thing is important which operates upon the condition of a vast portion of the human race; every thing is important which displays the more remarkable phenomena of the human mind.

Of those parts of the general history of mankind, which are

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