"The Missionaries at Cuddalore had had many conferences with the Heathen; and though the Word of God did not take effect upon all, yet some were convinced, and became disposed for further instruction; and that these converts, scattered up and down the country, may not be drawn ande, either from the artifices of those who corrupt the Word of God, or the persecutions of their heathen neighbours, but continue well grounded and settled in their faith, frequent visits had been made to them. To the Mahomedans also who have fallen in their way, they have laid open the impostures of their false prophet, and have admonished them to renounce him as a deceiver, and they have put into the hands of such as were best disposed, the New Testament and Psalter in Arabic."

"The Society adds to this; These Missionaries, notwithstanding their attention to a variety of good offices abroad, are never wanting in zeal in what more immediately relates to the business of their Mission, particularly within the Company's Jimits: for instance, they are diligent in training up children in the nurture and admonition of the Lord; in preparing adults for Christian Baptism; in preaching the Word in season and out of season to all that will hear; and in rightly and duly administering the sacrament of the Lord's supper. The Missionaries at Tranquebar, declare, that their ministry had been so exceedingly blessed among the Heathen, that very many had come over to them and been instructed in the doctrine of Christ; the numbers of whom, including little children, amounted to 192.'"

In 1760, the calamities sustained by the war are mentioned. The Mission at Cuddalore states the reception of 174 children into the schools. "They are all taught, in the English language, reading, writing, and arithmetic; and are all, whether of Heathen, Mahome dan, Roman Catholic, or Protestant

parents, equally catechized and instructed in the Christian Religion. One of the Bengalees, who is a Brahman, has in this year read through the Bishop of Mann's Instruction for the Indians, the whole English Bible, and the Whole Duty of Man. Hence it is to be hoped, that when they come to years of maturity, and to be at their own liberty, they will declare for the truth which is now instilled into them."

The account for the year 1760, annexed to the Sermon, 1761, informs us, that the number of members received into the Madras Mission, from the first erection of it, amounts to 1470 souls. At Tranquebar there was an increase in the last year of 232 converts, and 170 children are supported in the schools; 1312 children have already been educated in them, and 11,506 souls have been instructed and received into the church

"The Society express their obli gation to Messrs. Butler and Cape, chaplains of that settlement, for their very friendly reception of Mr. Kiernander, for their procuring large subscriptions towards carrying on the good work he is engaged in, and for the Christian offer they make of assisting him in the peculiar offices of a minister of the Gospel. And the Rev. Mr. Henry Butler, in a letter of the 12th of January, 1761, bears testimony to the good behaviour of the Society's Missionaries, and recommends it to them

to send a person of industry and unblemished morals to assist him in the school, not doubting but that whatever stipend they shall allow him will be considerably augmented at Calcutta.'

"The Report for the year 1762, states, from Madras, that several conferences had taken place with the Heathen, in regard to their idolatry. One of them said, that God must be worshipped by images until he should represent himself to their eyes. Upon which Mr. Breithaupt led him by the hand,

and made him stedfastly look on the body of the sun, till he confessed his eyes could not support the light of it; and then he bade him consider how his eyes could be able to sustain the glory, if the great Creator should discover himself to him.' The number added to their congregation from the 1st of May, 1759, to the 31st of December, 1760, are in all 85."

"Mr. Hutteman, missionary at Cuddalore, mentions the indecent images called Lingam, which they carry about them as charms, and worship with daily sacrifices in their pagoda; where above an hundred families of Brahmins are maintained, and the vilest obscenities and most filthy lusts are continually practised."

Our readers will be struck by the remarkable coincidence between the foregoing account, furnished more than fifty years ago, and that given by Dr. Buchanan in the last year. Mr. Buller challenged the correctness of Dr. B.'s statement, and denied the enormous indecencies in the Hindoo worship. If Dr. B.'s reply wanted any support, it would meet with it in the testimony of this unconscious Missionary of the Bartlett's-buildings' Society, and in a hundred other similar Reports continued down from the very birth of those gentlemen to the present mo

ment.

(To be continued.)

To the Editor of the Christian Observer. It appears to me, that the scruples of your correspondent PAROCHUS, on "the administration of the sacrament to the sick," are in a great measure unfounded; and arise from bis viewing both the sacrament itself, and the persons to whom it is to be administered, in an erroneous light.

It is said, that the Lord's Supper is an ordinance intended for the edification of saints, not for the conversion of sinners. This seems CHRIST, OBSERV. No. 150.

to be a gratuitous assertion. It is not for us to designate the ordinances of God, without positive authority for so doing. The sacrament may be considered in a variety of lights-as a memento of our Redeemer's love as a dedication of ourselves to his service-as a "communion of saints"--as a test that we belong to the Christian society with which we communicate--as a thanksgiving (which the word eucharist signifies)-finally, as a mean of grace. Take it in the last point of view-and why may we not recommend a sick man, or any one who is desirous of complying with all the terms of salvation, and parti cularly of receiving the sacrament, even if not from the purest possible motive, to communicate, as well as to use the other means of grace, prayer, reading the Scriptures, &c.? If he is unfit to communicate, I should conclude that he was equally unfit to pray; for we read, that "the prayer of the wicked is an abomination unto the Lord." It is known, that in some instances, the administration of the Lord's Supper has even converted individuals; which shews, that it is blessed with other effects than mere edification. It is not, however, on this point that I insist. I object to the classing the whole human race under the titles converted and unconverted; as being impossible, from our very imperfect acquaintance with the heart, and from those various degrees of spiritual light which we find among men. There can be no doubt that God perceives, and consequently that there exists, a marked distinction between those who are in a state of salvation and those who are not; but it is next to impossible for us always to make this distinction. Ministers, who will take the pains to examine, will find every shade and variety of religious knowledge, as well as religious experience, among their parishioners, from the total absence up to the highest measures of both. Now the sacrament appears to me to be calculated, and in 2 Z

fact intended, to increase this knowledge, and to improve this experience. Our Church declares in her Communion Service, that it is by all "who are religiously and devoutly disposed." that the Lord's Supper is to be received, without extending the line any farther, or making it more distinct. As to myself, I can affirm, that no sick person ever sølicited me to administer the sacrament to him, whom, upon examination, I did not find more or less "religiously and devoutly disposed;" and from such I could not think myself justified in withholding it.

As to "an open and notorious evil liver, one that has done any wrong to his neighbour, by word or deed, so that the congregation is thereby offended," the case is clear. Not only may the minister forbid such to communicate-he is bound to do so: and there cannot, I think, be a doubt, but that this clause in the Rubric would defend him from a law-suit, without a formal expression of offence from the congrega

tion.

As to those whom Parochus describes persons in whom "there may be no positive profligacy, nor any insulated act upon which a formal accusation may rest; but in whom there may be, notwithstanding, a tone of character and a course of conduct, at enmity with pure religion" -it appears to me, that the minister has done his duty in explaining the nature of the ordinance, and in cautioning them against the danger of eating and drinking unworthily. This he may do by reading to them, in the church, the excellent form prescribed by our Liturgy, as well as by admonishing them pubTicly and privately. If he assume the right of determining who shall communicate and who shall not, he may run the risk, and perhaps incur the guilt, of debarring some" for whom Christ died," from the privilege of commemorating that death; and he may thereby be found to violate the command given to the

too officious servants of the Householder, who wished to separate the tares from the wheat: " but he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest."

R. S.

To the Editor of the Christian Observer. I FEAR it is too common to be satisfied with a less intimate acquaintance with the Word of God than becomes creatures to whom so inestimable a treasure is given. The Bible is at hand, and is often, perhaps is regularly, read. Its dif. ferent parts are recognized as old acquaintance on each re-perusal, and they are not passed over without care and attention. In this way a foundation is laid, with the Divine blessing, of sound religious knowledge, and of solid piety. Still, however, there is often but little of readiness in producing from memory the very expressions of Scripture. There is a wide departure from the spirit of the directions given to the Israelites:-" And these words, which I command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates *." And yet on an ability to do this promptly and correctly, often depends our right and ready application of this our Divine rule, both in directing our own course through life, and in giving useful advice to those about us. Have not we all felt the prodigious advantage of an apposite passage of

• Deut. vi. 6-9,

Scripture, striking the mind on occasions when temptation has pressed upon us, or when we have doubted as to the course we ought to pursue? Nor is the advantage less, when we can support our advice to others by the very words of Holy Writ. But the benefits resulting from this knowledge of Scripture, are by no means confined to such occasions. They extend to the general frame of the soul, and to its growth in grace; and, in this point of view, are far more important than in any other. What a rich treasury for a supply of holy thoughts, and for the cultivation of holy affections, with the Divine aid, does that man possess whose mind is well stored with the

Word of God! To bim " nunquam minus solus quam cum solus" will be emphatically applicable. No lonely walk will be dull to him. Even sleepless hours on his bed will seldom pass unpleasantly, but will be marked by a heavenly calm, if not also by filial joy. How often, when thus employed, will he find time slide swiftly away, and be surprised to find the morning break on him much sooner than he expected! But these gratifications, though so pure and substantial, are of small value compared with the gradual transformation of soul, which, through the Divine blessing, will accompany them. Perhaps nothing human promotes more powerfully a renewal in the Divine image, especially in persons of active pursuits, than a habit of gently dwelling, in hours of solitude and retirement, on such portions of the Divine Word as best suit existing circumstances and the existing temper of the mind.

This exercise

Luxurientia compescet, nimis aspera sano Levabit cultu, virtute carentia tollet. All that is within will be purified, harmonised, cheered, and elevated; and it is apparent how much a frequent recurrence of such an inward frame must tend to form a new creature.

I may have an undue partiality for this mode of employing the thoughts in religion; but I must say, I greatly prefer it to suffering them to roam at will, and pour themselves forth in extemporaneous effusions. When so let loose, they are apt to be more under the guidance of human passions, and are more likely to run into superstition or enthusiasm. At all events, it

can scarcely be hoped that the pictures they present to the soul will be so innoxious, so pure, so dignified, and so edifying, as those which are found in the inspired records of the communications of God to men.

It

In order to enjoy the full benefit of this species of religious contemplation, our knowledge of Scripture must be extensive and accurate. will not answer the purpose to be master of a few passages; or to be acquainted with many, but only in a loose and imperfect way. The power of selection should be as extensive as the occasions which call for it, and the dispositions of the soul, are various; and when a passage is selected, we ought to be able to make use of it without mistake or difficulty.

Now, how will this knowledge of Scripture be best attained? Beyond all doubt, by learning much by heart during the period of youth. I have heard a gentleman, very eminent for ability and for biblical knowledge, say, that he remembers no part of his Bible so well as verses which he got by heart when a boy, as proofs of the different positions in the Church Catechism. It is in youth that the memory is most attentive; and the stores it then lays up are the least subject to loss or decay from the lapse of time. Like certain flowers gathered at a proper season for preservation, they retain even to a late period much of their original freshness; while passages learnt in after-life, are apt to fade, and escape altogether out of the mind, if not frequently reinstated by repetition. Besides, by begin