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would have warranted her reception at the same of the Parsis, and of the replies which I prepar time. She therefore remained unbaptised till hered, have already been published in English, it is husband, together with his fellow servant, removed to Bombay. There they and their families enjoy the public ministration and private instructions of Mr. Wilson; and we are happy to learn that they are now all members of the church, the individual referred to, having afforded such evidence of piety as appeared to Mr. Wilson sufficient to warrant her admission.

The others describe a highly interesting and important religious controversy conducted by Mr. Wilson at Bombay.

In the beginning of February 1831, I received a note from a shastri resident in Bombay, informing me that one of his friends, who had lately arrived at the seat of the presidency, conceiving that he was able to refute all the objections which have been brought against the Hindoo religion, was desirous of having an interview with me. I immediately granted him an opportunity of fulfilling his wish; and, finding him desirous of a public discussion, I readily consented to engage with him. The debate, which was attended by a great number of brahmins and respectable natives, continued during six successive evenings. It referred principally to the character of the Divine Being, the means of salvation, the principles of morals, and the allotment of rewards and punishment. The doctrines of Christianity, and their claims to attention, were amply stated; and many objections were urged against the reigning superstition of India. Mora Bhatta Dandekara, who was the prime mover of the discussion, received much aid from several of his friends. I enjoyed the assistance of a converted brahmin who some months before had publicly entered the list with a pauranika. Good order was preserved, through the instrumentality of my highly valued friend Mr. Webb, who, at the request of both parties, had kindly consented to preside. The brahmins were the first to solicit a cessation of hostilities. It was the intention of Mora Bhatta to have published an account of the debate; and encouraged by the donations of some of the wealthy Hindoos in this city, he made considerable progress in preparing a narrative of the proceedings. The dif ficulty of preserving fidelity, however, arising from his having neglected to take notes, induced him to desist, and to resort to another expedient in defence of Hindooism. After the labor of a few months, he produced a tract entitled the Hindoo-dharmas-thapana; and challenged me to write a reply, which I am accordingly about to publish both in Mahratta and English.

not necessary for me to enter into particulars on the subject. Much inquiry has been excited among an intelligent tribe, formerly almost altogether neglected. Portions of the Scripture have been extensively circulated among them. Error has been exposed to their view; and some preju dices and misunderstandings have been remov ed. These effects have not been accomplished without serious attempts having been made to put an end to the discussion.

In my first letter to the Parsis, the charge of libertinism was incidentally brought against the "prophet of the Moslems." Agha Haji Moham med Hashim of Isfahan, came forward with a "defence;" and with him, and other two Mussulman writers, I have consequently been engaged in a controversy on the claims of Mohammed. The Bombay Samachar, and the Harkara and Vartaman, were at first the organ of debate; but as the haji has lately come forward with a largo tract, in the Persian and Gujarathi languages, in which our former communications appeared, they will, I suppose, be no longer available for this object. The personal character and history of Mohammed, the peculiar doctrines of the Koran, and the mode of their propagation; and the nature and evidence of Christianity must now pass fully under review. Nothing has yet occurred in regard to language, on either side, which appears calculated to injure the fairness of debate, or prevent its legitimate influence.

To some of the members of the Bombay Auxiliary Society I have been indebted for valuable assistance in the translation of some of my letters; and while I have conceived it a duty to enter personally on the study of Gujarathi, I desire to tender them my best acknowledgments. Many of the friends of the propagation of the gospel have already rejoiced in the movement which has taken place, and united in the prayer that it may be overruled for good. I desire deeply to feel the responsibility connected with it, and to acknowledge the feebleness of my efforts in testifying against delusion, and proclaiming the saving and sanctifying truths of Christianity.

CHURCH MISSIONARY SOCIETY.

Hindrances to the reception of the Gospel among Mohammedans in Egypt.

THE REV. Mr. Lieder thus describes the difficulties which obstruct the course of the missionary, in his attempts to diffuse a knowledge of the Christian religion among the Mohammedans of Egypt.

There is no mission which has more to wrestle with difficulties, and which is more surrounded by embarrassments on all sides, and whose missionaries want more caution and patience, joined with perseverance, than that among the Mohammedans upon their own ground. Great and many are our difficulties, in our missionary undertakings among the Mohammedans in Egypt. To give an accurate view of our work among them, I shall state some of the greatest difficul ties with which we have to contend, in our religious conversations with them.

In the course of the year, I considered it my duty to devote more attention to the religion of the Parsis, than I had formerly done; and in a review of "the History of Vartan," which was published in the Oriental Christian Spectator for July last, I took occasion to state some of the conclusions at which I had arrived. It was my intention, to get them translated into Gujarathi, and to add to them a few remarks for the consideration of that class of the native community to which they referred. They had no sooner appeared in English, however, than they gave a rise to a controversy which has been conducted, through the publication of separate pamphlets and the native newspapers, to the present day, and which will probably not speedily terminate.ly As translations of some of the communications

1. We are not able to preach the gospel opento the Mohammedans: if this were attempted, we should be in danger of being killed on the

spot, or, at least, imprisonment and exile would be the consequence. A Mohammedan will not enter even on a religious conversation concerning Christianity in the presence of another Mohammedan, but only alone, in a private room, through fear of being betrayed: and if a missionary should venture to attack their religion in the presence of more than one, the consequence would be, unless he kept silence, that they would abuse or curse his religion. How cautious, therefore, ought a missionary to be, not to deceive himself and others by putting too much trust in the private confession of a Mohammedan; who will often deny the fact as soon as he leaves the room, particularly in a country like this, where dissembling and hypocrisy are very general.

2. With one of the superstitious and bigotted Mohammedans it is almost impossible to keep up a religious conversation; for he will scarcely enter into it, considering it a kind of crime to expose his religion to an examination as to its truth: and the ignorant and careless part do not easily enter into a discussion of this kind, for they depend altogether upon their teachers and Sheiks in religious matters, considering them as the possessors of the knowledge of the Koran. The sceptical and infidel part of the Mohammedans shew less reluctance to enter into a religious dis

cussion.

3. But the greatest hindrance is, that a man has to die if he changes his religion. Many a Mohammedan looks therefore upon a missionary who comes to him to call his religion in question, as upon a man who aims at his life; and he is therefore anxious to avoid any opportunity by which he might be induced to doubt the truth of his religion. If a Mohammedan could enjoy the liberty of turning Christian, as a Christian can turn Mohammedan, many could be found ready to enter into discussion concerning religion.

4. There are in the system of the Mahomedan religion itself, great obstacles; as it excludes altogether the necessity of a Savior. Almost all other nations have, according to their religious principles, sacrifices by which to reconcile themselves to their offended deity, and by it acknowledge in some degree the want of a Savior; but the Mohammedan has nothing to do with an offended, holy, and righteous God. The Koran is overloaded with beautiful names for the attributes of God, with which the false prophet has adorned and plastered its trash and corruption: yet one attribute of God is almost entirely wanting; and it seems that Mohammed avoided it with deliberate intention, as it would not harmonize with his system; namely, the holiness of God. The Mohammedan, also, has nothing to do with a new birth, and the crucifying of the old man: the Koran allows whatever may please the carnalminded man; and if he make his prayers at the appointed times, give alms, and be kind to women and slaves, he will enjoy the pleasures of the paradise of his prophet in full measure.

5. With respect to the spread of the holy Scriptures among the Mohammedans; the Oriental Christians, particularly the Copts, do whatever they can to hinder it, and cannot bear a Mohammedan to take the Scriptures in his hands; just as the Mohammedans do not suffer a Christian to take their Koran in his hands. But the Catholics are sometimes worse in this respect. The Rev. T. Muller once gave a New Testament to a sheik, who seemed at that time to like to read it: after some days, he returned the book, saying, that these were not the genuine gospels,

and that a Christian, a Roman Catholic, bad told him that we had corrupted the gospels. The book of Genesis, and the Psalms, Mohammedans accept most willingly, as separately printed books; but the New Testament, or the whole Bible, with reluctance. The Pacha himself is in possession of the holy Scriptures. Some years ago he obtained the Turkish New Testament: and having read it, he wished also to read the Old Testament, for which he applied to us by the English dragoman (interpreter); but we do not know what effect it has produced on his mind.

6. Different modes have been used in reasoning with Mohammedans on religious topics; but as they are so dishonest in searching after the truth, they will always find some way by which they can avoid acknowledging the truth: and if perchance a Mohammedan is brought so far as to feel himself pressed by argument, be will break off immediately, and go away, repeating, with an irritated voice, his creed-There is no God but one God, and Mohammed is the proph et of God."

By much experience, we found that the most effective way of reasoning with a Mohammedan is to begin by proving that man is a fallen creature-a sinner. If he allows this, much ground is gained; for the Mohammedan does not know any thing of original sin. The second point to be proved is, that man, as a fallen creature, à sinner, has to do not only with a merciful and gracious, but also a righteous and holy God. The third point is, that man as a sinful creature, whose best works are defiled by sin, is therefore not able to reconcile himself to such a God. If he acknowledge the truth of this, the whole argument is gained: he is then forced to allow the necessity of a Savior, and indeed of such a Savior, as the holy Scriptures describe; in other words, the necessity of Christ the Son of God and Redeemer of the world, for reconciliation to God and the salvation of the soul. The genuineness of the word of God, and the spuriousness of the Koran, are then easily proved. If he cannot be brought to acknowledge the truth of the first point, all other reasonings are in vain.

7. Finally, both eastern and European Christians are themselves a very great hindrance to the conversion of the Mohammedans. They set a bad example to them; and they judge of the Christian religion by the conduct of the Christians around them; and, comparing themselves with them, they feel themselves superior; and, in some respects, have a right to do so.

If, therefore, a missionary begins, in a relig ious conversation, to preach the gospel to a Mohammedan he will very often break off the conversation, by saying: "Would you wish to make me as bad a man as your Christians are?" The missionary has therefore first to prove that those are only nominal, and not true Christians: upon which the Mohammedans sometimes will answer: "Well, if they are not true Christians, they hear your name; therefore convert them first." There is much truth in these answers; and our experience of this kind determined us to pay attention, at every opportunity which offers itself, to preach the gospel to Mohammedans, and to spread the word of God among them; but particularly to improve any opening which may offer among the Christians in Egypt.

Political revolutions and other causes may ere long render the Mohammedan law, referred to in the third head, a dead letter.

Miscellanies.

THE SPECIAL OFFICE AND OBJECTS OF A

MISSIONARY.

THE valuable remarks under this head, are extracted from an address delivered, nearly twelve years since, by Rev. Thomas Scott, the celebrated commentator on the Scriptures, to missionaries about to engage in their self-denying labors.

It appears to me, that a missionary, properly so called, is a minister of Christ, of a peculiar description-others, who are not set apart to the sacred ministry, may be exceedingly useful, in promoting the missionary's grand object: they may be schoolmasters, or catechists; or they may, as private Christians, render good service, in various ways: and if any choose to call the whole company, with their families, missionaries, I do not object to it. But it appears to me, that many things of a secular nature, may be consistent with the character of these helpers in missions, which are not so, in the missionary himself.

I would by no means excite a question about the rank, which missionaries hold among the ministers of Christ: at least, it is not, as many suppose, inferior to that of ordinary resident pastors, in Christian countries. My brethren, I would earnestly desire. that you should be very humble before God and man; yet, consistently with this, you may "magnify your office." The apostles themselves were the missionaries of Christ; as their very name imports. The Savior sent them forth, to preach the gospel to all nations. Other ministers were ordained, to teach and rule particular churches: but the commission of the apostles reached to the whole world; and, in this, at least, they had no successors; for none were ever thus sent forth immediately by Christ himself, to "make disciples of all nations."

and rulers, generally removed to other places, to extend, in like manner, the kingdom of their beloved Redeemer: and, at proper intervals, they visited the churches which they had thus planted, and left under the superintendency of stated pastors; without fixing their residence in any place exclusively. St Paul, especially, "strove to preach the gospel, not where Christ was named." This was his "ambition:" for so the Greek word signifies; and a noble ambition it was! May God inspire numbers of competent persons with the same!

In some respects, this accords to the office of a missionary. He is one sent forth to "preach the gospel where Christ is not named." He is not called "to build on another man's foundation." The missionary goes forth to a country where Christianity is not professed. He is not, in the first instance, at least, a stated pastor, a teacher of a Christian church. He is not placed over any part of the universal church: but he is sent forth, and willingly engages, to attempt evangelizing those, who are not so much as nominal Christians; who know no more of Christianity, at most, than what serves to embitter them against it; and who are destitute of all the means of grace! "How shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear, without a preacher? And how shall they preach, except they be sent?" That is, how shall men be saved by faith in Christ, if missionaries be not sent to them?-"Forbidding us to preach to the Gentiles," that they might be saved.

A minister may go abroad, as chaplain to a colony of professed Christians: but, however honorable and useful he may be in that station, our argument requires us to observe, that he is not a missionary; unless he attempt the conversion of those, among whom Christ has not been named. A missionary may officiate as chaplain, in similar circumstances, while he is preparing for his more appropriate work; or he may, at any time, preach occasionally among

tion as a missionary. And, if he settle in a situation of this kind, he does not perform the duties of a missionary-"the work of an evangelist." among the Gentiles.

It appears. also, to me, that Timothy, Titus, Trophimus, Tychicus, and others (who seem to have been distinguished by the name evangelists,) were missionaries sent forth by the apos-professed Christians: but this is not his designatles; or by the church; or by both in perfect concord. They were assistants to the apostles, in executing their grand and extensive mission: they were sent to the places to which the apostles could not personally go, to plant new churches; or to "set in order the things which were wanting." in the churches already planted, and from which the apostles were either driven by persecution, or called away prematurely to other services: and, in various ways, they were their helpers in the work of evangelizing the nations. Those called bishops, and elders, and deacons, were stated pastors, teachers, and servants, of the churches, in which they resided: but the evangelists had no stated charge, at least at first; but were emploved inextending, as they could, the kingdom of Christ, among men.

Tradition, indeed, and ecclesiastical records, give to each of these persons, and to the apostles also, distinct bishoprics: but this does not accord to the language of Scripture; or to that of any ancient writer, for a long time after the close of the sacred canon. The apostles especially, when they had planted a church in any place, and had appointed over it stated pastors

This should be clearly understood; that they who have devoted themselves to Christ, and engaged to his charch as missionaries, may not think that they fulfil "the vows of God which are upon them," if they decline that special service, without a real necessity, even to become ministers of another description. Probably, some of the difficulties respecting the ordination of missionaries would be removed, if this particular were properly attended to. There are indeed many things, which may render it absolutely necessary for a missionary to suspend his missionary labors, or even finally to decline them; or it may be proper for him to remove from one sphere of action to another: but, if able, it appears to me, that unless he expressly engage only for a limited time, he is bound to continue a missionary to the end of life. In this, as well as in other respects, "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God."

The temptations by which a missionary will be assaulted, to exchange his life of hardship, and privation, and peril, for a more easy, safe, and lucrative employment, are very strong; and that of becoming a minister in another line, is very specious: he should, therefore, be fortified against them in the most effectual manner; and warned against listening to any suggestion of this kind.

But

The principal success of missionaries, in every age, has been granted to those, who steadily resisted every temptation to decline their special service; and even the tears and importunities of Christian friends, in the decided manner of the apostle "The Holy Ghost witnesseth, in every city, that bonds and afflictions abide me. none of these things move me: neither count I my life dear unto myself; so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God!-What mean ye to weep, and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus."

The names of Elliott, and Brainerd, and Swartz, with many others of different classes among Christians, will be remembered with honor, in this respect; while those, who, after a time, have, without necessity, declined the arduous service, are scarcely mentioned, as having contributed to the evangelizing of the nations.

Perseverance in well doing, softens prejudices, gains respect, wins affection, inspires confidence, and confers influence: and influence is power, almost beyond any thing else. This influence will generally be greater, when a man perseveres in well doing in one station; than if he move from one to another. The station, however, may be such, as to admit his labors to be very widely extended. The venerable Swartz, for instance, by long and zealous labors, acquired a most extensive influence, which enabled him in many instances to effect what no other man could. Yet this was not acquired in a few years: but gradually, progressively, and with increasing rapidity. Had he declined his unwearied services, even after he had labored twenty or thirty years; by far the greater part of his success would have been prevented; and, probably, the labors of his last years, taking in all circumstances, produced more effect, than those of all his former life.

The aged missionary is the father, and best instructor, and counsellor, of junior missionaries: and he forms them under his experienced eye, to "serve with him in the gospel, as sons with a father. They profit, even by his trials and mistakes, as well as by his wisdom and experience. They enter into his views: they adopt his maxims and measures: they tread in his steps: and thus they are prepared, whenever he is taken from them, to enter into his labors; and to reap the harvest, which he had long been sowing.

Many, who engage in the service, are removed by death, or laid aside, before they have time to acquire missionary experience and wisdom: it is, therefore, of the greatest importance, that they, to whom God continues life and health, should persevere in their work, and retain their missionary character, when they are become so much better qualified for the service, than they formerly were: and even, if incapable of great exertions, they should remain in their stations, to be the experienced counsellors, and animating encouragers, of those who are called to assist

them at present, and ere long to succeed them in their important work.

The one object, then, of all ministers, should be the glory of God our Savior, in the edifying and enlarging of his church; and especially by promoting true religion, and the salvation of souls, in their respective charges or congregations. The general object of missionaries is the same: their particular object is, the salvation of Gentiles, Mohammedans, and Jews; or of those who do not bear the Christian name: and to this, even the useful exercise of their ministry among professed Christians, must be subordinated. Others garrison, as it were, the towns and cities, already in our hands; and defend our country from invaders. These go abroad, as voluntarily engaging to invade the enemy's territories; and to venture, and spend, and lay down their lives, in attempting to rend them from him: and their only stated charge must be, superintending the conquests, which God shall enable them to make; that is, visiting or presiding over the churches which they have planted.

Genuine missionaries, therefore, are the heroes of the church militant; and are entitled to every degree of affectionate, grateful, and respectful attention from all their brethren, both while they are with us, and ever after, which may consist with their retaining those habits of self-denial, and patience in enduring hardship, which are as indispensably required in them, as in those who man our fleets and fight our battles.

No one, however liberal in contributing to the funds from which missionaries are supported, or active in helping forward the cause, or superior

in
age and station, or talents, or learning, has
any reason to look down on true missionaries,
as his inferiors; or to consider himself as their
benefactor: for they are the most liberal benefac-
tors to our societies, to whom all, who love the
cause of Christ, are most deeply indebted.
Others give their money or their time; but the
missionaries give themselves: they devote their
lives, and prepare to spend them, or lay them
down, in the cause; foregoing all prospect of
gain or indulgence, and ready to submit to pri
vations and sufferings to promote it. "For his
name's sake, they went forth, taking nothing of
the Gentiles. We, therefore, ought to receive
such, that we might be fellow-helpers to the
truth."

MISCELLANEOUS INTELLIGENCE.

TOLERATION IN INDIA.

A regulation has been passed by the government of Bengal, according to which none of the natives in that Presidency will henceforward forfeit their right to the share of heritable property, on account of a change of religion. By the Hindon laws, the forsaking of Hindooism is attended with the loss of rank. respectability, property, and every thing that makes life desirable. The Mohammedan law is at least equally severe.

Two or three years since, the native government in Travancore, in southern India, issued a proclamation expressly tolerating the profession of Christianity by its subjects, and exempting the native Christians from all obligation to work on the Sabbath day, or to encourage and support the wor ship of idols.-Oriental Christian Spectator.

NATIVE NEWSPAPERS IN INDIA.

THERE appears to be a great increase in the num ber of these periodicals; and the influence which they will probably soon exercise on the community must be great. We have perused for the last three months the numbers of the "Enquirer" published at Calcutta. The editor is exerting all his power for

the destruction of the Hindoo religion; and he displays very considerable talent and information. The Bombay Samachar, published in Gujarati, is now a daily paper; but the editor seems to confine himself almost entirely to the news of the day. His cotemporary, the editor of the Harkara and Vartaman, has greater boldness; and appears determined to sustain the character of a belligerent. We would recommend him to confine his attention a little more to important subjects; and we doubt not that the result of his labors will be the benefit of his countrymen. The first number of the Bombay Darpan, which is published in parallel columns in English and Mahratta, is got up in a very respectable manner. We do not yet precisely know the sentiments of its conductors on the Hindoo faith. But they profess liberality in reference to discussion.-Iid.

ORIENTAL TRANSLATION FUND SOCIETY.

Ar the anniversary of this society in London, June 23d, intelligence was communicated of the forma tion of a literary society by the American mission, aries in Ceylon for mutual assistance in studying Tamul. A vote of thanks to the American mission, proposed by Sir Alexander Johnstone, and seconded by Sir William Ousely, was carried unanimously. Sir Alexander, formerly Chief Justice of Ceylon, said he wished "to bring to the notice of the meeting the great and important exertions of these missionaries in diffusing information among the natives of Ceylon and southern peninsular India." Mr A. Vail, American Charge d'Affaires, expressed his acknowledgments for the honor done his nation, and the missionaries at Ceylon, by the motion.American Quarterly Register.

American Board of Commissioners for Foreign Missions.

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RUS MASON, Rev. ERSKINE MASON, Rev. EBENEZER MASON, Rev. JAMES M. MATTHEWS, D. D., Rev. BENJAMIN Mortimer, Rev. JOHN A. MURRAY, Rev. HERMAN NORTON, DAVID W. C. OLYPHANT, Esq., Rev. WILLIAM PATTEN, ANSON G. PHELPS, Esq., Rev. WILLIAM W. PHILLIPS, D. D., Mr. JOHN RANKIN, Rev. CHARLES HALL, Mr. ARTHUR TAPPAN, Mr. KNOWLES TAYLOR, Mr. GEORGE M. TRACY, Rev. JARED B. WATERBURY, Rev. JOSEPH W. WICKHAM, and Rev. JOHN WOODBRIDGE, D. D., from the city of New York; and Rev. DANIEL L. CARROLL, ZECHARIAH LEWIS, Esq., Mr. JOHN N. LEWIS, Rev. ELIAS W. CRANE, Rev. ISAAC LEWIS, Rev. C. C. CUYLER, D, D., Rev. THOMAS M. SMITH, ORRIN DAY, Esq., CORTLAND VAN RENSSELEAR, Esq., Rev. MARK TUCKER, D. D., Rev. JACOB VAN VECHTEN, Rev. CHAUNCEY EDDY, Rev. JOHN GOLDSMITH, and Rev. STEPHEN W. STEBBINS, from other parts of the state: Rev. ASA HILLYER, D. D., and Rev. BAXTER DICKINSON, from New Jersey: Rev. GILBERT R. LIVINGSTON, D. D., and Rev. THOMAS H. SKINNER, D. D. from Pennsylvania: Rev. CHARLES A. BOARDMAN, Rev. EDWIN HALL, Rev. JOEL H. LINDSLEY, Rev. SAMUEL MERWIN, Rev. ASAHEL NETTLETON, and Rev. DAVID L. OGDEN, from Connecticut: Rev. THOMAS SHEPARD, Rev. RUFUS ANDERSON, and Mr. DAVID GREENE, from Massachusetts: and Rev. THOMAS SAVAGE, from New Hampshire.

So that the whole number of corporate members present was 26, and of honorary members 62; or 88 in all. Possibly the names of some honorary members present, were not obtained.

The Recording Secretary read the Minutes of the last annual meeting.

The Rev. Thomas De Witt, D. D. was appointed Assistant Recording Secretary for the session.

Religious Services.

The meeting was opened with prayer on the 3d, by Dr. Fay, and on the succeeding

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