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time of any calamity, forsake their idols, and address their prayers directly to God; but the Mussulmans, in their greatest distress, never go beyond Mohammed, or Aly, or some of the saints. The common people, who worship at the tombs of the prophet and his descendants, and who solicit these persons to be their mediators with God, are, in fact, guilty of idolatry daily: for no nation was ever so stupid as to address an image as their God, but merely as the representation of one of his attributes, or of one of their intercessors with the Deity. Thus the Jews and Christians, who have pictures and images of Moses, and of Jesus Christ, never associate them with God, but occasionally address their prayers to them as mediators.' By these arguments, he by degrees collected a number of followers, and proceeded to plunder and destroy the tombs and shrines of the prophet, and of all the saints. By these means he acquired much wealth and fame, and, previous to his death, was possessed of great power and authority. He was succeeded by his son Mohammed, who, being blind, remains always at home, and has assumed the title of Imam, and supreme pontiff of their religion. He employs, as his deputy, a person named Abd al Aziz, who was an adopted brother of his father, and who is of an immense stature, with a most powerful voice. This man is eighty years of age, but retains all the vigour of youth, and predicts that he shall not die till the Vahaby religion is perfectly established all over Arabia. This person waits on Mohammed twice every week, and consults with him on all points of religion, and receives his orders for detaching armies to different quarters. Their power and influence is so much increased, that all Arabia may be said to be in subjection to them; and their followers have such reverence for them, that, when going into battle, they solicit passports to the porters at the gates of Paradise, which they suspend round

their necks, and then advance against the enemy with the greatest confidence.

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Although the Vahabies have collected immense wealth, they still retain the greatest simplicity of manners, and moderation in their desires. They sit down on the ground without ceremony, content themselves with a few dates for their food, and a coarse large cloak serves them for clothing and bed for two or three years. Their horses are of the genuine Nejid breed, of well known pedigrees; none of which will they permit to be taken out of the country. Except the cities of Muscat, Mecca, and Medineh, the Vahabies are in possession of all Arabia. For many years they refrained from attacking the holy cities: first, on account of their respect for the house of God; and, secondly, from their attachment to the shereef of Mecca, who professed to be of their religion: thirdly, they derived much emolument from the pilgrims who passed through their dominions. But lately, at the instigation of the Turks, Abd al Aziz sent a large army under the command of his son Saoud, into the sacred territory, who, after burning and laying waste the country, entered Mecca, and broke down many of the tombs and shrines; after which he proceeded to Jedda, and laid siege to it. The shereef immediately took refuge on board a ship anchored in the Red Sea; and the people of the town, having agreed to pay a large sum of money, the Vahabies proceeded

to Oman. Soon after their arrival in that province, they were joined by a brother of the Sultan of Muscat, who embraced the Vahaby religion, and assumed the title of Imam al Mussulmeen (Pontiff of the Mussulmans), and soon compelled all the inhabitants of the open country to follow his example, and embrace the new faith. They have, in consequence, thrown off their allegiance to the Sultan, whose authority is now limited to the city of Mus

cat and its environs. The Vahabies have lately conquered the tribe of Outab, who are celebrated for their skill in the art of ship-building, and of navigation, and have already commenced to form a maritime force. Whenever they have effected this point, they will soon be masters of Bussora after which,

they will easily capture Bagdad:

and I have no doubt, but that in a few years, they will be at the gates of Constantinople. They have lately had the assurance to write to both the Turkish emperor and the king of Persia, inviting them to embrace their religion.

"The following is a copy of the letter of their general, or vicegerent, to the king of Persia.

"We fly unto God for refuge against the accursed Satan. In the name of God,-the compassionate -the merciful.

"From Abd al Aziz, chief of the Mussulmans, to Futteh Aly Shah, king of Persia.

Since the death of the prophet Mohammed, son of Abd Allah, polytheism and idolatry have been promulgated amongst his followers. For instance; at Nejif and Kerbela, the people fall down and worship the tombs and shrines, which are made of earth and stone, and address their supplications and prayers to the persons contained therein. As it is evident to me, the least of the servants of God, that such practices cannot be agreeable to our lords, Aly and Hussein, I have used every exertion to purify our holy religion from these vile superstitions, and, by the blessing of God, have long since eradicated these pollutions from the territory of Nejid, and the greater part of Arabia; but the attendants on the mausolea, and

the inhabitants of Nejif, being blinded by covetousness and worldly interest, encouraged the people to a continuation of these practices, and would not comply with my exhortations: I therefore sent an army of the faithful (as you may have heard), to punish them according to

their deserts. If the people of Persia are addicted to these superstitions, let them quickly repent; for whosoever is guilty of idolatry and polytheism shall, in like manner, be punished.

"Peace be to him who obeys this direction.""

To the Editor of the Christian Observer.

I TAKE the liberty to send you the following lines, either for insertion in your work, or to be made such use of as you may think most proper.

I have exercised my ministry in my present situation almost thirty years, amidst evil report and good report, with, I hope, some degree of firmness, consistency, and conscientious diligence. During that time I have received a considerable number of expostulatory and even very abusive letters, for the most part anonymous, (and have often had postage to pay), from sectaries, Jacobins, infidels, &c. &c. Very lately I had the postage to pay for the following, which was dated from a large town at the distance of fourteen miles.

"Rev. Sir, Having been in your church, at a time when you took the liberty of speaking to one of your hearers in a very unbecoming manner as a clergyman, I send you the inclosed, that you may know how the law operates against such illtempered (should be) public instructors; and that, at the same time, it may be a warning to you to be more cautious in future, and not be the only man in your parish to encourage dissentions amongst your hitherto peaceable parishioners.

"A Female Communicant." Enclosed was the following paragraph, cut from a newspaper:

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"BRAWLING IN THE CHURCH. Consistory Court of London, Commons.

"Cox v. GOODAY.

"In this case, which was a criminal proceeding, at the instance of Miss Cox, against the Rev. W.

Gooday, officiating minister at Terling in Essex, for a disturbance in the church, &c. &c. The learned judge (Sir W. Scott) then, in a very impressive manner, addressing himself to the Rev. Gentleman, delivered his judgment: he observed, that the offence charged against him, was that of having wantonly interrupted the performance of religious ceremony in his own church, by addressing Miss Cox in the midst of the service, in the language of uncalled-for reproof, mixed with a considerable degree of intemperate warmth: he reminded him, that it was the duty of the churchwardens, and not of the minister, to repress any indecorum that manifested itself in the church; and that his thoughts ought to be otherwise occupied," &c. &c.

Now I am not conscious of having been guilty of what is thus pertly laid to my charge, and can form no conjecture about what may have been the circumstance which is referred to. I do not recollect having addressed myself personally to any individual, much less in a very unbecoming manner as a clergyman; though 1 must confess, I have at many times given general reproofs; and on some occasions, when I have seen it necessary, have introduced them into my sermon, leaving it to the consciences of the offenders to make the application. Of late years, it is not very common to see much indecent behaviour in my congregation, except at what is called the Wakes; which in this country is a season of disorder and excess, that would disgrace a country of professed heathens. On that Sunday it is usual for the scum of the surrounding places and parishes, to come to the church, without the smallest idea of reverence or common decency. On such occasions, I have frequently requested the strangers, either to conduct themselves with proper decorum, or to keep themselves away; and have asked them what right they have to come and disturb me and my congregation, in our own church? From the irritation discovered, it is proCHRIST. OBSERV. No. 114.

bable the writer of the above letter may have been one of this number.

In

Sir W. Scott reminded the Rev. Mr. Gooday, that it was the duty of the churchwardens, and not of the minister, to repress any indecorum that manifested itself in the church, and that his thoughts ought to be otherwise occupied, &c. It must be granted, that, during public prayers, if the minister is devoutly employed, he cannot be at liberty to observe any indecorum, unless it be very flagrant indeed. But when he is in the pulpit, it is quite otherwise, unless he not only quite confines himself to notes, but reads them like a droning schoolboy saying his lesson. mine, or in any other large congregation, there may be many instances of indecorum, in different parts of the church, of which the churchwardens cannot be witnesses; but the whole is under the minister's eye. And must the minister in such cases consider himself as a mere cipher? Is he by office a reprover as well as an instructor, and is it illegal to administer a serious reproof (I am not pleading for intemperate warmth), when in his presence, and in the immediate presence of the great God, any persons can allow themselves to be guilty of the daring wickedness of behaving indecorously. and disturbing the attention and the devotion of all around them? Must be, instead of giving a gentle admonition, call to the churchwardens, and point out to them the guilty offenders? Would not this much more resemble brawling in the church, and increase the disturbance?-In the last summer, I attended public worship at a church in a certain English city. Two ladies in a pew near me, were conversing together, in rather more than a whisper, after the officiating minister was come into the reading-desk; and he immediately (I thought with great propriety) pointed towards them, saying, Hush! Was this to be deemed brawling in the church ?—I know various chapels where there never have been any wardens; and in my own place,

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and in many others, the churchwardens do not always come to church, on both parts of the day. What is to be done in such cases? Must the minister, without taking any notice, permit every kind of indecency, levity, and even insulting behaviour, or be liable to be worried with a vexatious prosecution? - Formerly, it was very common here (though it is not so now) for the attendants at funerals, with disgusting inconsideration, to be talking, and even quite noisy, about the grave, while I have been reading the burial service. I think there are very few clergymen who would scruple to act as I have done in such cases, viz. request them to be silent, and to reflect on the solemn providence which brought them thither. Is this to be construed into brawling in the church yard? It sometimes falls out that a minister cannot perform the marriage ceremony, without having to exercise his authority in repressing disorder and indecorum. I have seen not only some of the company, but the bridegroom, come into the church laughing, and during the ceremony manifesting the most indecent and profane levity. Is a minister to permit such shameful disorder to proceed? And must a grave admonition be accounted brawling in the church? I should be much gratified by your observations, or those of some of your correspondents, on the above inquiries.

I think it is much to be regretted that the two late decisions in the Ecclesiastical Court should have taken place.

In the case of the Rev. Mr. Wicks, though I cannot approve his conduct, I can as little approve the decision it has occasioned. The rubric requires baptism to be performed by a lawful minister, i. e. most undoubt edly, as I think, one that has been regularly ordained, according to the constitution of the church. If therefore the burial service is performed

over a child which has been bap tized by a minister not thus ordained, or by a methodist lay preacher, it must be considered as a boon granted. This is, however, a boon which I have never been inclined to refuse. Whenever a child has been brought for interment, it has been my rule never to inquire who baptized it. Indeed, if I was to follow the example of Mr. Wicks, I must refuse to bury several of my own communicants, who having been bred and brought up dissenters, can have had no other than dissenting baptism.

But of much more serious consequence is the decision in the case of Mr. Gooday, as hereby encouragement is held out to hardened scoffers, to treat with more contempt than ever, those of the established clergy, who pay any serious regard to their office; and it may not be thought strange, if through Sir W. Scott's overstraining of the statute in his address to Mr. Gooday, persons of that description should come to church on purpose to disturb and insult them. Every conscientious and consistent clergyman thus falls under additional discouragements; though there were abundance of these before. The consideration hereof must hold out a powerful temptation to pious young men under preparation for the ministry, to desert the established church (unless they possess a very strong invincible predilection for it), and to attach themselves to the dissenters,

It must be owned, that the situa tion of the Rev. Mr. Gooday (since the late decision), is far from being enviable, unless (which can scarcely be hoped in any situation), there is only one profane scorner in his parish and neighbourhood, and that one will do him the favour to keep away from church.

A COUNTRY CLERGYMAN, AND
CONSTANT READER.

REVIEW OF NEW PUBLICATIONS.

BUCHANAN'S Discourses and Chris

tian Researches in Asia.
(Concluded from p. 320.)

THE reader, who has followed us through the former part of this Review, will not be surprised to find

that Dr. Buchanan should have been led, by a consideration of all the circumstances relating to the Syrian church in Asia, to cherish the hope that it might one day be united with the church of England. He conversed at great length on this important subject with the Syrian bishop and some of the clergy. The bishop, after conferring with his clergy, returned, in writing, an answer to the following effect; "that an union with the English church, or, at least, such a connection as should appear to both churches practicable and expedient, would be a happy event, and favourable to the advancement of religion in India." In making this communication, he used his official designation, "Mar Dyonisius, Metropolitan of Malabar."

From Cande-nad the residence of this venerable bishop, Dr. Buchanan returned to the sea-coast, to visit Colonel Macaulay, the British Resident in Travancore, from whom he states himself to have derived much valuable information, and whom he represents as the warm friend of Christianity. After residing with this officer a few days, they proceeded together to Udiamper, formerly the residence of Beliarte, king of the Christians, and the place at which, in 1599, the Archbishop of Goa convened the synod of the Syrian clergy, when he burned 'the Syrian and Chaldaic books. From Udiamper they went to Cande-nad, to confer again with the Syrian bishop, and found that he had commenced the translation of the Scriptures into the language of

Malayala. They then visited Cranganore, the seat of a Romish archbishopric, to which 45 churches are subject. Not far from Cranganore is the town of Paroor, where there is an ancient Syrian church, bearing the name of St. Thomas, and supposed to be the oldest in Malabar. Dr. Buchanan took a residence of Bishop Raymondo, the drawing of it. At Verapoli, the Pope's apostolical vicar in Malabar, there is a college for the sacerdotal office, where the students are taught The apostolical vicar superintends 64 the Latin and Syriac languages. churches, exclusive both of the 45 already mentioned, and of the large whose churches extend to Cape Codioceses of Cochin and Quilon, morin, and are visible from the sea.

"The view of this assemblage of Christian congregations," observes Dr. Buchanan, "excited in my mind mingled sensation of pleasure and regret; of pleasure to think that so inany of the Hindoos had been rescued from the idolatry of Brahma, and its criminal worship; and of regret when I reflected that there was not to be found among the whole body, one copy of the Holy Bible.

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"The Apostolic Vicar is an Italian, and corresponds with the Society de propaganda Fide.' He is a man of liberal manners, and gave me free access to the archives of Verapoli, which are upwards of two centu lumes marked Liber hereticus prohibitus. ries old. In the library I found many vo Every step I take in Christian India, I meet with a memento of the Inquisition. The Apostolical Vicar, however, does not acknowledge its authority, and places himself under British protection. He spoke of the Inquisition with just indignation, and, in the presence of the British Resident, called it

a horrid tribunal.' I asked him whe

ther he thought I might with safety visit the Inquisition, when I sailed past Goa; there being at this time a British force in its vicinity. It asserted a personal jurisdiction over natives who were now British

subjects: and it was proper the English government should know something of its present state. The Bishop answered, “ I did

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