At the Mechanics' Institution, on Monday evening, His Excellency Charles Joseph La Trobe, Esq., in the Chair.

A Hymn having been sung, His Lordship the Bishop of Melbourne, Charles Perry opened the business of the evening with prayer.

Mr. Octavious Browne, the agent of the United Brethren's Mission, gave a sketch of the history of the Mission, and introduced to the meeting two of the Brethren who arrived in Melbourne in February 1850 - and after a short lapse of time, went up to the Loddon, and remained with Edward Stone Parker, late Protector of Aborigines, until they sought a place to establish themselves; which having found, they were now on the point of proceeding to their new field of operations.

The Brethren were but little familiar with the English language, and he begged the indulgence of the meeting for their addresses. They had not any stated salary, but were expected to work with their hands and to employ natives only, paying them in proportion to what they did, seeking every opportunity of instilling the principles of their Master.

The Rev. Andreas Friedrich Christian Taeger addressed the meeting - He had but slight knowledge of English; for his work, he thought the language of the Aboriginals would afford to him greater interest. They, (he and his companion,) had already acquired not less than 12,000 words, and he hoped, that in a short time arrangements might be made to translate a portion, if only a verse of the Holy Scriptures, into the Aboriginal dialect. He described pathetically the demoralised state of the blacks, and besought the able to assist their endeavours to reclaim the benighted creatures, and to give them prayers for the undertaking.

The Rev. Friedrich Wilhelm Spieseke, referred to the total absence of any knowledge of religion among the natives, and to the comparative feebleness of the instruments to be employed to introduce and extend it, and the consequent necessity of co-operation in, and prayer for the Mission. He described a very interesting conversation that he had with a black, in which he elicited that the 'doctors' or priests among them taught that there was a Being who assumed the position sometimes of a friend, and sometimes of an enemy.

The Archdeacon of Geelong, Rev. Hussey Burgh Macartney moved the first resolution - The Jewish Religion was, he said, essentially a conservative one, but on the introduction of Christianity the teaching of all men in the doctrines of Religion inculcated, that it was not merely sufficient to hold the faith but to extend it, as the promise of God was, that He would be with those who did so. A study of the history of the Church would illustrate this. When the mind of man was disenthralled at the Reformation, and the Gospel, and in its train, Civilization spread forth over the world, error rose with power, and pressed down protestantism, and it was not until God aroused a Missionary spirit that he visited his Church, and his work began to prosper at home.

Of all Australia's good, he thought a meeting such as this was the best. The people into whose land we had come to dwell, who had been corrupted by our vices, and demoralized by our civilization, were in the depth of darkness and sin. The same voice that answered Cain's enquiry "am I my brother's keeper," would return us the same answer. If we did not seek to advance them by introducing religion and true civilization among them, we were virtually their spiritual murderers. Man was the same now as ever, the Gospel unchanged, and the Holy Spirit as powerful to reclaim the savages wandering in the woods of Australia, as of old to convert those of Britain.

It was the privilege of the servant of God to see that when work was to be done, one was not left alone, but God touched the hearts of one and another, and raised up means to do His work. There were among the brethren who were now going forth some who seemed to possess a peculiar aptitude for their work, and a singular blessing had attended their exertions among those who had never before had the light shewn to them. They sought to introduce not a godless civilization on the one hand or a mere doctrinal Christianity on the other, but to carry on the work of God and the best and most useful works of man together. To this cause we were called upon to contribute. He recommended every one present to give the mission their prayers at stated periods.

He proposed: -

"That this meeting considers the Christianization and Civilization of the Aborigines a work of deep importance to the Colony, and to attempt it, is a matter if Christian obligation, from which this community cannot exonerate itself."

The Rev. James Aaron Clowes seconded the resolution. He considered that to neglect our duty to God was to give up the advantage of seeking his aid with the direct prospect of success. It was desired to convert a darkened and sometimes hostile people into Christians and useful neighbours. Some might say that this was impracticable; that they were beyond the power of civilization or the possibility of conversion; he repudiated this idea; to hold it was to impugn the power of Him who created all. Christ came into this world to destroy sin and admitting that the natives of Australia were its last stronghold, they could not be beyond the reach of His power. There were certainly difficulties in the way, but counteracting advantages also existed. When Christianity was first spreading among idolatrous civilised nations, all power and intelligence were arrayed against it, yet by the power of God it rapidly progressed. He therefore called on all present for their support.

The Rev. Alexander Morison moved: -

"That the failure of previous efforts to effect this great object should not be regarded as a proof of its impossibility, and the present attempt of the Moravian Missionaries, deserves the warm co-operation of all that love our Lord Jesus Christ in sincerity."

Peculiar difficulties were presented by the savage state of the people whom it was desired to reclaim. He referred to the establishment of schools by Governor Lachlan Macquarie, Bishop William Grant Broughton, and others, the establishment of the Protectorate, &c. Efforts had been made before to attain the object and we did not altogether lie under the imputation of coming into the land and introducing evil without seeking to do good and civilize the people, and although these efforts had failed, still there was hope.

Sufficient regard had not been had to the principles which govern human nature, especially with regard to their improvidence and the absence of any idea of futurity which obtained among them; this was the great difficulty, and parallels might be seen in the progress of other missions. The idea of a future was the first to be inculcated, without it nothing could be done. No idea of religion could be realised without a conviction of something to come. He attributed many of the temporal advantages of civilisation to the reflex influence of Christianity. God had revealed himself to man in the person of his Son, and until this revelation were brought home to the savage, and a spark of immorality kindled, civilisation could not make way. Moravians who preached Christianity as a primary cause, had always been blessed with success and civilisation had followed in its train.

The peculiar form of the Missions was that of a kind of communism, not a holding of property and influence by individuals, but the formation of a society having common interests in its train.

The Rev. Andrew Mitchell Ramsay seconded the resolution. He had had some knowledge of the former mission at the Merri Creek but hardly approved it, it were he thought, too much of an educational aspect. He gave a sketch of the history of Charles (Neaver?), a black who was educated at that institution. The speaker quoted the concluding minute of the mission when it was broken up, to show the causes of its failure; on it, the committee protested against the idea that the natives could not be reclaimed, or that all had been done without any success, and expressed a conviction that the great end could yet be attained. He could not regard the two devoted men now on the platform, and the numerous meeting now assembled without regarding it as at least a concession to former prayers.

The Rev. William Butters proposed the third resolution: -

"That the general success, which through the Divine blessing has attended the Evangelical labours of the Moravian Mission to various Savage races of the world encourages us to hope and pray for a like result to the Brethren in this colony."

He rejoiced to observe the success which had everywhere attended the exertions of the Moravians, and he looked (with?) hope on the present movement. To Peter Bowler one of the brethren, John and Charles Wesley were indebted, as instruments for their conversion.

The duty of spreading the light of the Gospel over the whole world and especially when he took possession of the land had been fully and forcibly stated, and although the efforts of missionaries already made had not been attended with the desired success, yet the the seed had not been lost. There was abundant ground for hope, not that success was the rule of duty, but so long as it was the mandate of our Lord to go forth and preach the Gospel to every creature, so long would it be imperative on us to respect its doctrines wherever we went.

The record of the Moravian Missionary Society did not contain a single failure, and there was no reason why this country should be an exception. The resolution contained two words of vast importance, 'Hope and Prayer.' There must be effort and there must be prayer - What a triumph would be achieved when this people was brought home to Christ. Had we made the case of the aborigines sufficient a subject of prayer? Without prayer all attempts would be futile, but with it success might be confidently anticipated. It was an (?) idea that their conversion was impossible.

The Rev. William Penford Scott seconded the resolution.

It was delightful to see the interest shewn in the effort to bring a knowledge of the Redeemer home to a people hitherto walking in darkness. The speaker enlarged on the true meaning of the term 'evangelical' (deprecating any prejudice arising from the frequent sectarian use of the word) and drew particular attention to the great scheme of redemption which it embodied. The Evangelical labours of the Moravians had by the divine blessing been crowned with success. A measure of success was greatly allotted to sincere, earnest, and prayerful efforts. He referred to several particular fields of their operations and drew encouragement from their prayers, and the promulgation of the Gospel which distinguished their track. He hoped that the two brethren now present would always have the prayers and co-operation of all, and that the seed they were going to sow would spring up and bring forth fruit abundantly.

Mr. Octavius Browne proposed: -

"That the following Gentlemen constitute a committee for receiving collections and subscriptions to aid the brethren in their arduous undertaking, with power to add to their number any Christian friends who are desirous to assist. Messrs. Pohlman, W. M. Bell, J. Moore, Lush, W. F. Stawell, Haskell, R. Smith, Pascoe, C. Vaughan, Tennent, H. Langlands, Virtue, F. E. Beaver, O. Browne, Treasurer, W. L. Lees, Secretary."

As he was to be the Treasurer he wanted to have a definite understanding that the meeting was not called merely to get money. The brethren did not care for it other than as an agent, but not wishing to be exclusive, gave all present a chance of joining. He did not know how he should manage (?) the money, as not expecting to see so many persons assembled, he had not brought a wheelbarrow. He would leave that matter to his colleague Mr. Lees who was himself Moravian.

Mr. W. L. Lees adverted to the fact that much money was not wanted but the prayers were wanted without which money could be of no avail. He would make every exertion himself and endeavour to save those of the committee trouble.

His Lordship the Bishop proposed the thanks of the meeting to the Chairman. The building rang with applause.

The Bishop remarked how gratifying it was to see all sects assembled together for the common object of religious views and how pleasing to the governor in particular, who presided at other religious meetings of a collective and catholic nature, to find the particular church to which he and his family belong so strongly supported. His Honor briefly acknowledged the compliment.

The meeting closed with singing a doxology by all assembled and the apostolic benediction by the Bishop.

The sum of £22 3s. 0d. was collected at the doors besides donations to the amount £30 in the room.

The room and lobbies were crowded to excess and the greatest earnestness and enthusiasm seemed to pervade all present.