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MISSIONS IN INDIA. THE Rev. Charles Buchanan, A. M. Vice Provost of the college of Fort William, has lately published a memoir concerning ecclesiastical establishments in India, which contains much curious and valuable information. The subject is no less than that of giving christianity, and with it civilization, to myriads of human beings, now sunk in the grossest ignorance, and abased by the most atrocious superstitions. For the promotion of this object, Mr. B. divides his tract into three principal parts; the first relates to the care and preservation of the christian faith among his own countrymen settled in India; the second treats of the practicability of civilizing and converting the natives; and the third states the progress already made in that civilization, and in the planting of christianity. Under each of these heads is contained many articles. which deserve the attention of every person anxious to promote the progress of the Redeemer's kingdom; and which furnish motives for encouragement for missionary men to proceed in their labours.

The following facts are stated in the dedication:

"New sources of information on all Oriental subjects, have been opened by the College of Fort William in Bengal. Those persons who have held official situations in that institution during the last four years, have had constant opportunities of observing the conduct, and of learning the opinions, of the most intelligent natives. There are attached to the college, at this time, upwards of one hundred learned men, who have arrived from different parts of India, Persia, and Arabia. In such an assemblage, the manners and customs of remote regions are distinctly described; and their varying sentiments, religious and political, may be accurately investigated and compared.

"Of the learned Hindoos who have been employed as teachers, there were lately two from the Decan, who profess the Christian faith; and comport themselves according to Christian manners. Two Protestant missionares have also been attached to the institution; one of whom is lecturer in the Bengalee and Shanscrit department; and has been for many years employed in preaching in the Bengalee language to the natives in the North of Hindoostan. The other is a teacher of the Tamul or Malabar language; and has been long attached to a mission in the south of the Peninsula.

"More desirable means of obtaining accurate and original intelligence could

not have been presented to any one, who wished to investigate the state of the natives of India, with a view to their moral and religious improvement."

"Under the auspices of Marquis Wel lesley, who, by favour of Providence, now presides in the government of India, a version of the holy Scriptures may be expected, not in one language alone, but in seven of the Oriental tongues; in the Hindoostanee, Persian, Chinese, and Malay; Orissa, Mahratta, and Bengalese; of which the four former are the primary and popular languages of the Continent and Isles of Asia.

"In the centre of the Pagan world, and at the chief seat of superstition and idolatry, these works are carried on; and the unconverted natives assist in the translations. The Gospels have already been translated into the Persian, Hindoostanee Mahratta, Orissa, and Malay languages; and the whole Scriptures have been translated into the Bengalee language. One edition of the Bengalee Bible has been distributed amongst the natives; and a second is in the press for their use. A version of the Scriptures in the Chinese language (the language of three hundred millions of men) has also been undertaken; and a portion of the work is already printed off."

The second division of this memoir treating of the practicability of civilizing and christianizing the natives of Hindos tan, will be read with increasing interest. The following are some of his observations on this subject.

"To civilize the Hindoos will be considered, by most men, our duty; but is it practicable? and if practicable, would it be consistant with a wise policy? It has been alleged by some, that no direct means ought to be used for the moral improvement of the natives; and it is not considered liberal or politic to disturb their superstitions.

"Whether we use direct means or not, their superstitions will be disturbed under the influence of British civilization. But we ought first to observe that there are multitudes who have no faith at all. Neither Hindoos nor Mussulmans, outcasts from every faith; they are of themselves fit objects for our beneficence. Subjects of the British empire, they seek a cast and a religion, and claim from a just government the franchise of a huma creature.

"And as to those who have a faith, that faith, we aver, will be disturbed. whether we wish it or not, under the in fluence of British principles: this is =

truth confirmed by experience. Their prejudices weaken daily in every European settlement. Their sanguinary rites cannot now bear the noonday of English observation: and the intelligent among them are ashamed to confess the absurd principles of their own casts. As for extreme delicacy towards the superstitions of the Hindoos, they understand it not. Their ignorance and apathy are so extreme, that no means of instruction will give them serious offence, except positive violence."

"The moral state of the Hindoos is represented as being still worse than that of the Mahometans. Those, who have had the best opportunities of knowing them, and who have known them for the longest time, concur in declaring that neither truth, nor honesty, honour, gratitude, nor charity, is to be found pure in the breast of a Hindoo. How can it be otherwise? The Hindoo children have no moral instruction. If the inhabitants of the British isles had no moral instruction, would they be moral? The Hindoos have no moral books. What branch of their mythology has not more of falsehood and vice in it, than of truth and virtue? They have no moral gods. The robber and the prostitute lift up their hands with the infant and the priest, before an horrible idol of clay painted red, deformed and disgusting as the vices which are practised before itt.

*"The Christian missionary is always followed by crowds of the common peo. ple, who listen with great pleasure to the disputation between him and the Brahmins; and are not a little amused when the Brahmins depart, and appoint another day for the discussion. The people some times bring back the Brahmins by constraint, and urge them to the contest again."

"The Hindoo superstition has been denominated lascivious and bloody. That it is bloody, is manifest from the daily instances of the female sacrifice, and of the commission of sanguinary or painful rites. The ground of the former epithet may be discovered in the description of their religious ceremonies: There is in most sects a right-handed or decent path; and a left-handed or indecent mode of worship.'

"See Essay on the Religious Ceremonies of the Brahmins, by H. T. Colebrooke, Esq. Asiat. Res. vol. vii. p. 281. That such a principle should have been admit

"You will sometimes hear it said that the Hindoos are a mild and passive people. They have apathy rather then mildness; their hebetude of mind is, perhaps, their chief negative virtue. They are a race of men of weak bodily frame, and they have a mind conformed to it, timid and abject in the extreme. They are passive enough to receive any vicious impression. The English government found it necessary lately to enact a law against parents sacrificing their own children. In the course of the last six months, one hundred and sixteen women were burnt alive with the bodies of their deceased husbands within thirty miles round Calcutta, the most civilized quarter of Bengal*. But, independently of their superstitious practices, they are described by competent judges as being of a spirit vindictive and merciless; exhibiting itself at times in a rage and infatuation, which is without example among any other peoplef"

ted as systematic into any religion on earth, may be considered as the last effort of mental depravity in the invention of a superstition to blind the understanding, and to corrupt the heart.

"From April to October, 1804.

+ "Lord Teignmouth, while President of the Asiatic Society in Bengal, delivered a discourse, in which he illustrated the revengeful and pitiless spirit of the Hindoos, by instances which had come within his own knowledge while resident at Benares.

"In 1791, Soodishter Meer, a brahmin, having refused to obey a sommons issued by a civil officer, a force was sent to compel obedience. To intimidate them, or to satiate a spirit of revenge in himself, he sacrificed one of his own family. On their approaching his house, he cut off the head of his deceased son's widow and threw it out.

"In 1793, a brahmin, named Balloo, had a quarrel with a man about a field, and by way of revenging himself on this man, he killed his own daughter. 'I became angry, said he, and enraged at his forbidding me to plough the field, and bringing my own little daughter Apmunya, who was only a year and a half old, I killed her with my sword.'

"About the same time, an act of matricide was perpetrated by two brahmins, Beechuk and Adher. These two men conceiving themselves to have been

"No truth has been more clearly de monstrated than this, that the communication of christian instruction to the natives of India is easy; and that the benefits of that instruction, civil as well as moral, will be inestimable; whether we consider the happiness diffused among so many millions, or their consequent attachment to our government, or the advantages resulting from the introduction of the civilized arts. Every thing that can brighten the hope or animate the policy of a virtuous people organizing a new empire, and seeking the most rational means under the favour of heaven, to ensure its perpetuity; every consideration, we aver, would persuade us to diffuse the blessings of christian knowledge among our Indian subjects."

The following is an abstract from the Journal of Rev. Mr. Sewall, a missionary from the Massachusetts missionary society.

Chesterville, May 14, 1806. FROM May, 1805, to May 1806. I spent thirty-eight weeks in the service of the Massachusetts missionary society. In the time I travelled 2587 miles, preached 330 sermons, made 169 family visits, (besides the places where I lodged) expounded chapters to small assemblies 12 times, attended 11 conferences, 9 church meet ings, 6 prayer meetings, 2 associations, and 5 funerals; visited 26 sick persons and 4 schools; baptized 7 adults and 60 children; administered the Lord's supper

injured by some persons in a certain vil. lage, they brought their mother to an adjacent rivulet, and calling aloud to the people of the village, 'Beechuk drew his scymetar, and, at one stroke, severed his mother's head from the body; with the professed view, as avowed both by parent and son, that the mother's spirit might forever haunt those who had injured them.' Asiat. Res. vol. iv. p. 337.

"Would not the principles of the christian religion be a good substitute for the principles of these brahmins of the province of Benares?

"It will, perhaps, be observed, that these are but individual instances. True: but they prove all that is required. Is there any other barbarous nation on earth which can exhibit such instances!"

8 times, and admitted 5 persons to church fellowship; assisted in embodying 3 small churches; heard 16 sermons, and one chapter expounded; addressed 2 compa. nies of militia, and prayed with them, while under arms, at 2 several times; catechised children once, and spent one day in a church fast, where there was no preaching.

In most places the people are tolerably ready to hear, and in some places uncom monly attentive. At Schoodic, Robinstown, Peasant River, Steuben, Paris, &c. there is some attention. On Penobscot river also there are hopeful appearances. God has been pleased, I have reason to think, to make his word, through my unworthy lips, a means of quickening his dear children, awakening sinners, and of the hopeful conversion of a few. All the glory is due to his holy name. I spent six the use of the society 30 dollars. I spent Sabbaths in Eastport, and received for also seven Sabbaths in Hampden, Bangor, and Orrington, on Penobscot river, and lectured on week days in the destitute places in the vicinity, and received of those towns 42 dollars. On the whole, I think the prospect of good being done by missionary labours in this district looks quite as favourable as last year. That God may direct and prosper the exertions of of one of their servants in the gospel. the Massachusetts society, is the prayer

JOTHAM SE WALL.

COMMUNICATION.

November 20th, 1805. The Presbytery of New-Castle, being met, at ChurchHill church (Maryland), ordained Mr. CHARLES WALLACE to the work of the gospel ministry, and installed him pastor of the congregations of Church-Hill and Jarmin's Bridge. The Rev. Dr. Thomas and presided, and the Rev. John E. Latta Read preached the ordination sermon, gave the charge.

April 2d, 1806. Being met at the Rock Church, ordained Mr. JOHN WAUGH to the work of the gospel ministry, sine titulo. The Rev. John Burton preached the ordination sermon, the Rev. Alexander Mitchel presided, and the Rev. John E. Latta gave the charge.

Attest, JOHN E. LATTA,
Stated Clerk.

OBITUARY.

DEPARTED this life, March 12, 1806, JOSEPH MAGOFFIN, Esq. late merchant of this city, in the seventieth year of his age. His remains were interred the following day in the burial ground of the first presbyterian church.

Joseph Magoffin was a native of Ireland. His mother and maternal grandfather were eminently pious; of the former he cherished, through life, the most affectionate remembrance, and spoke in his last hours with the tenderest feeling. Early in life he emigrated to this country; and, after twice re-crossing the Atlantic, he settled in Baltimore, where he commenced business, and in a short time acquired a moderate fortune. About the commencement of the revolutionary war, he married, and soon after removed to York county in this state. He was a representative of that county in the state legislature during the greater part of the struggle between the colonies and mother country. At the conclusion of the war he removed to Philadelphia, where he resided till his death. Wherever he lived he did not fail to gain the confidence of the wise and good. In the years 1793 and 1794, he was a member of the legislature for the county of Philadelphia: after serving two years in the common council, he declined being re-elected on account of increasing years and infirmities. In these and some subordinate situations, he always acted with that attention and fidelity which could defy the tongue of malice; and was so fortunate to the last, as not only to deserve, but to retain a character wholly unsullied.

He was tender and sympathetic unto all, and affectionate to christian brethren; he knew well how to make allowances for poor human nature," as he was wont to express himself, even in the best of men. Few perhaps have been better qualified to act the part of a friend than he was. His deep sense of unworthiness, induced him to expect but little from others; and for any marks of kindness he received, he was ever grateful, but to those who were among his friends, he was a friend indeed: in their afflictions he bore a part. He could rejoice with those that rejoiced, and weep with those that wept. His conversation was such as became the gospel, and it is the testimony of one who was favoured with his acquaintance, and his confidence, for twelve years, that he seldom conversed

with him without receiving edification, conviction or comfort. Of himself, and his attainments, he ever spake with modesty and diffidence; and it was his prevailing disposition to esteem others (i. e. other christians) better than himself. He had a peculiarly happy mode of administering reproof, and in this respect he was a faithful friend. By many his savoury admonitions will long be remembered. In his views of religious truth, he was fixed and unwavering; he had from a child known the holy scriptures, "which are able to make wise unto salvation," and he had long held and professed his faith in the doctrines of grace through the allatoning merit and righteousness of the lord Jesus Christ. He was however no sectarian; his charity and regards extended to all who love the Lord Jesus Christ in sincerity; and like the great apostle of the gentiles he was willing to become all things to all men where there was a prospect of meeting in Jesus as their common Lord and Saviour. The severity of the winter of 1804, and the sufferings of the poor are not yet forgotten; contributions were made for their relief, and distributing committies appointed. He was placed on the committee of the extensive ward in which he lived. His indefatigable exertions amidst cold and wet, produced a disorder in his breast which, tho' in some measure alleviated, was never removed, & finally put a period to his mortal life. By an act of benevolence he laid the foundationof his death, and during his confinement he enjoyed as much freedom from pain as could well be supposed, where the silver cord was gradually loosening; and at length he expired without a struggle. "Blessed is he that considereth the poor," "the Lord will strengthen him upon the bed of languishing. Thou wilt make all his bed in his sickness." The most fervent wishes he expressed were for resignation to the divine will, and of this grace he exhibited a bright example. Naturally of a desponding disposition," and disposed to view every thing on the darkest side, he had his fears and doubts. Indeed he well knew that a mistake now would be irremediable. "Yet I know said he," it is the legality of my heart which sets before me the sins of my youth, and the unprofitableness of my life." He declared he had no doubt of his sincerity in serving God. He could say with confidence, "Lord I have loved

the habitation of thy house the place where thine honour dwelleth, I have hated the congregation of evil doers, to sit with such I have shunned. Gather not my soul with sinners." When his disor. der had affected his head, and his mind seemed deranged with respect to every thing else, it was not so with regard to religion; happy proof, that those ideas had made a deep impression. Death could not separate him from the love of God. One or two evenings before his death, one of his family asked him, if he now possessed a confidence in the peculiar love of God to his soul; he answered, "Yes, though not in that degree or with that fervour I could wish.

To a particular friend, who was with him shortly before his death, he expressed himself as follows. "You and I have long professed faith in Christ. Oh, we do not believe, we do not trust him half enough; keep close to Christ my friend; you are safe no where else. Tell the brethren of our little society (a pleasing one it hath been to me) to keep close to the Redeemer; let his excellency, suitableness, and ability as a Saviour be the beginning and end of your meetings; and let brotherly love continue. Pray for me that I may not be left in the critical mo

The society here alluded to is composed of male communicating members from different Presbyterian Churches, and meets once every week in private houses for social conference on religious subjects and for prayer.

The following is an extract of a letter written by him to that society, (for which he deservedly obtained the name of a father) during his illness. "Resignation is a very different thing, from what we are apt to think, when matters seein to go well with us. We think we have attained it; but let distress come upon us in person, family, character, and substance, that will try us. The whole secret may be found in these few words. "Let him deny himself, and take up the daily cross and follow me." We are all divided between God and self, and self has many ways to work in us: If we could get clear of self, we would do. I have heard there seems a kind of apathy to have fallen on us, but my dear brethren let me just ask, can we not watch with Christ one hour! It seems to be a time of falling off, even here, but can we not hear him who is saying, will ye also go away, shall we not rather say with good Nehemiah, shall

such a man as I flee?

ment." He felt the pangs of separation from those he loved on earth; his feelings were not those of a stoick; yet he met death with the fortitude of a Christian He always spoke with calmness of his approaching dissolution: and to one of his friends he gave directions respecting his funeral, and the place in which he wished his flesh to rest in hope. Humility was a leading trait in the character of this good man. Though he always heard with ar dent pleasure the experience of others, and with great faithfulness pointed out to those committed to his care, what ought to be the exercises of their minds, he sel dom spoke of his own religious experience. He was early initiated into the doctrines of the gospel, and evinced in after life the truth of the wise man's observation, train up a child in the way he should go, and when he is old he will not depart from it' Here he was jealous of himself, with a godly jealousy; and he frequently expressed his fears; that as he had been an observer of religious duties, his religion had in it something of chance, especially as he found not in his change those regu lar steps laid down by some. But tho these were often the desponding exercises of his own mind, to those who knew him best, his manner of life left no room to doubt that for him to live was Christ, to die gain!'

During the last seven or eight years of his life it was his custom to retire three times a day for secret devotion; which at particular seasons he accompanied with religious fasting. Though free from the least appearance of superstition, he was a strict observer of the Sabbath, sanctifying it with all those over whom he possessed authority. To the souls of such he endeavoured faithfully to discharge his duty; the priest of his family, he taught them to offer the morning and evening sacrifice, and when visited by any of his relatives, he always took the opportunity of impressing their minds with what belonged to their eternal peace. He sighed at abounding iniquity, and while in stations of public confidence earnestly exerted himself for the suppression of theatrical exhibitions, and murder by duel. Hewas an example of our Saviour's precept "if you love me, keep my command

ments."

Early devoted to his Saviour's cause, He sought with zeal the honour of his laws,

Through life a champion for the faith he stood,

In death his peace, his hope, his rest was God.

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