This gentleman is a native of Scotland, and by the advice of Dr. Stuart, of Edinburgh, he was induced to go to India as a missionary. The following extract from a letter is published in the Christian Register. It was written by a gentleman lately returned to this country from Calcutta, and contains interesting information on this subject. The sermon alluded to was preached by Mr. Adam.

"By the last arrival from Calcutta," says the writer, "I received the accompanying Sermon, which, as you will perceive, was delivered before a Unitarian Congregation in Calcutta. It was occasioned by the first establishment of this Society, and pronounced at its first meeting.

"When in Calcutta, it was my good fortune to enjoy an intimate intercourse with the author. He was sent to India as a Baptist missionary, by the society in London, and had, subsequently to his arrival, proved himself to be judicious, well-informed, and pious. About six months prior to my departure, he engaged with Ram Mohun Roy, as an instructor in the Greek and Latin languages; but being at the same time employed with him, and another gentleman of the same mission, in preparing a translation of the New Testament into the Bengalee, the subject of his conversation with Ram Mohun Roy alone was most frequently one, which had been suggested or discussed at other meetings.

"In consequence of these conversations, the instructor was led to doubt, to examine, and at length, to renounce his previous opinions; and on the occasion above named, he made his first public confession of the change, which had taken place in his belief.

"The Society is not regularly organized, nor have they a proper place of worship; but Mr. Adam intended to appeal to the benevolence of the public for aid in erecting a chapel.

"It would give me pleasure to be able to state, that this difference of opinion had not affected his standing in the good opinion of his brethren of the mission, and the public; but in this, as in almost every other instance, a difference in religious opinion has succeeded in destroying christian charity.

"A letter from a friend, himself a missionary, and a trinitarian, speaks in the highest terms of Mr. Adam, acknowledging that, in his view, he appears to be as pious and as sincere, as at any former period of their acquaintance."

In an advertisement prefixed to the Sermon mentioned above, the author speaks the following language, which is equally creditable to his independence, his goodness of heart, and christian temper.

"He would respectfully suggest to those who differ from him, that the exercise of christian charity even towards such as himself, is not forbidden, that hatred even of enemies is not enjoined, and that fierce declarations of eternal vengeance, proceeding from the mouth of a human being, are neither honourable to him that makes them, nor convincing to those against whom they are directed. Firmly to believe, boldly to avow, and zealously to propagate what is believed to be the truth of God, the author conceives is perfectly consistent with the most unfeigned charity and meekness towards those from whom he differs; and he is the more confirmed in this, from recollecting how conscientious he himself formerly was in the belief of the Supreme

Deity of Jesus Christ a doctrine which he is now satisfied has no foundation in scripture." :

The Sermon is taken up in explaining the author's views of the offices, person, and character of Christ. We cannot but look upon this discourse as portending much good to the cause of pure christianity in India. Should a Unitarian Society be established in Calcutta, it will at least afford an opportunity of ascertaining whether the simple truths of the Gospel, as believed by unitarians, may not be introduced to the natives with better hopes of success, than the dogmas of orthodoxy, which, in the space of twenty years, have scarcely secured one unwavering convert. In this point of view, an institution of this sort, rising up at Calcutta, ought to be regarded with more than common interest by all unitarians. We have already given an account of a small society of unitarian christians at Madras, consisting wholly of natives. [vol. i. p. 74.] In the same article may be seen several particulars respecting Ram Mohun Roy; as also in a late number, [vol. ii. p. 205,] where the testimony of this remarkable man is borne to the entire inefficiency of the present system of missionary proceedings in the east.

Society for Religious Purposes in France.

DURING the last year a Society has been formed in France for promoting the truths and influence of the christian religion. We copy the following short extracts as translated for the Christian Register, in which the Prospectus may be found entire. After enumera

ting various reasons and motives, and among others the sublime and holy precepts of the gospel, and impressing the importance of such a Society, the Prospectus continues as follows.-"To rally around the sacred volume, containing these divine precepts, to inspire men with a desire to examine them, to cause the impression to sink deeper than usual, and thus to conduct them to such sentiments of benevolence as might dispose them to renounce all animosity, hatred, and every fatal dissention; to teach them to love one another, to treat each other as brethren, and, in fine to seek and procure peace, what better attainment can one propose? How more usefully employ his means? Το what nobler purpose direct his efforts? Such are the objects of this new Society, which will take the name of THE SOCIETY OF CHRISTIAN MORALITY, having for its object the application of the precepts of Christianity to the social condition."

The Prospectus further tells us, that "the Society is and will be composed of members of all communions;" and concludes by asserting it to be one of the fundamental articles, "that its labours will be confined to the discussion of those truths in which all sects agree, and, above all, of those principles of this divine system of morality, from which even the most violent detracters of Christianity cannot withhold their admiration; and that, finally, the Society will refrain from touching upon those points, which early divided Christians; the consideration of which does not fall within the compass of its exertion." Several distinguished names are numbered among its members.

On the Name Emmanuel.

THE Jews practised a peculiar mode of forming and applying names. Places and persons frequently received names expressive of some remarkable event, or certain instances of the divine goodness, which had been experienced in a particular place, or by a particular person. Thus Bethel means the house of God; Jerusalem, vision of peace. And so in names of persons, Elijah means God the Lord; Elihu, my God himself; Adonijah, my Lord is Jehovah; Elizur, God is my strength.

In speaking of Christ, Matth. i. 23, the evangelist says, in allusion to a prophecy of Isaiah, "They shall call his name Emmanuel, which, being interpreted, is God with us." From this name, by which it was said Christ should be called, some have inferred, that he was God. But if we examine the use of the word Emmanuel, compared with other words of a similar construction, we shall not find the remotest reason for such an inference. You might with the same propriety infer, that Elijah was God, because his name was God the Lord. The title Emmanuel was truly expressive of the character of Jesus, for God was most eminently with us in the works performed by him, in his revelation of the Father's will, and in all the glorious manifestations he gave of being endowed from heaven with supernatural wisdom and power; but these afford no proof, that because he was called Emmanuel he was the only living God. Neither the prophet, nor the evangelist, said he was Emmanuel, or God with us, but that he would be so called, or that this should be his name.