well illustrated in this transaction;— and it cannot be denied that the circumstance of its having been placed on the records of the Society for promoting Christian Knowledge, long before any controversy had arisen on this subject, renders the testimony which it supplies peculiarly valuable, inasmuch as it completely refutes the charges of misrepresentation and falsehood which have been so clamorously urged against those who, in the present day, have reasserted the same facts.

In 1766 the Rev. Mr. Christian William Gerické, so well known afterwards in the annals of these Missions, was received as a missionary by the Society for promoting Christian Knowledge, on the recommendation of Professor Francke.

and eternal ruin. How holy, how majestic is God described in the Wedam of the Christians! You call them a base and ignorant people; but this is owing to your pride, which cometh from that proud spirit Satan. Come, my dear friends, and worship with me the God who made you. Be not deceived to expiate your sin by washing and sacrifice of Lingam the Christians alone have an expiatory sacrifice worthy of God. When I think on your blindness, my heart pitieth you. You know the integrity of my life; and you never heard scandal of me: could you then think that I should renounce the religion of my fathers without conviction of its falsehood and dreadful tendency? The God of infinite compassion hath delivered me, wretched sinner, out of Satan's captivity. Your promises of honour and riches touch me not. I have the hopes of an everlasting kingdom: you also can inherit it when you repent. I have changed my religion, but not my cast. By becoming a Christian I did not turn an Englishman: I am yet a Tondaman. Never did the priest of this place desire of me any thing contrary to my cast. Never did he bid me to eat cow-flesh or beef, neither have I seen him eat it, or any of the Tamulian Christians, though such a thing be not sinful in itself. Turn to the living God: so writeth Arulananden, formerly a Pandaram, but now a disciple of the blessed Jesus."

We have chosen to give this account at length, because it will be seen to bear directly and with great weight on almost all the questions lately so much contested in the British Parliament. The gross impurity of the Hindu worship; the practicability of converting to Christianity, Hindus even of the highest cast, by the force of truth and reason, under the influence of Divine grace; and the absence of any danger of commotion from such conversions, even in cases the most likely to excite the rage of the Bramins, are all

In the Annual Report of 1767, the Missionaries (whose conduct is highly commended by Governor Palk of Madras) observe, that they regard their conferences with the heathen as a main part of their business. Little treatises had been dispersed among them. Some defended their idolatry, and alleged, that if they should embrace Christianity, the people of their cast would be offended and their idols would punish them. Others, however, listened to the Christian doctrine with attention. Mr. Kiernander, the Missionary at Calcutta, gives an account of the conversion of a Jew. This year Mr. Swartz removed from Tranquebar, and went to Trichinapoly to establish a Mission there.

In the Report of 1770, the history is given of a recent convert from Popery, a priest of the Dominican order, who had been an inquisitor. The Missionaries at Cuddalore, Messrs. Hutteman and Gerické,write, that they "go about daily into the country to preach the Gospel to the Gentiles, many of whom hear their discourses with attention, but make several objections to Christianity; which they endeavour to answer by shewing them the falsehood and absurdity both of their premises and conclusions, and by distributing

among them some tracts in the Malabar language, wherein the truth of the Christian religion is set forth in a short but nervous manner. They do not, indeed, see any immediate effect of their labour in this Mission, but they look upon themselves as husbandmen who cannot expect to sow and reap at the same time. There are at present about 200 Europeans at Cuddalore, who were in the most forlorn condition with respect to their spiritual concerns, and in the greatest danger of apostatizing to heathenism. The Missionaries have therefore continued to dedicate part of their labours to them, and, they bless God, not without success. Many, who from deistical writings, and the profane scoffings of infidels, had been sadly prejudiced against the Gospel, begin to be influenced by the power of it."

Mr. Swartz writes, that "he visited the Christians at Tanjore, having got, as usual, leave from the king. He continued with them near three weeks, preaching commonly three times a day, in the Malabar, Portuguese, and German congregations. Before he left the place the king, being desirous to hear him, sent for him, received him kindly, and asked him several questions relating to religion. Mr. Swartz, likewise, at his request, explained to him some of the principal doctrines contained in the Scriptures. The king listened to him with attention and seeming delight, and assured Mr. Swartz of the satisfaction he had felt at hearing many things which he had never heard before."

"In January, 1770, he paid a second visit to Tanjore, and continued there three weeks, during which time he saw the king but once, when he was asked some further questions concerning the doctrines of Christianity. He had, however, daily opportunities of talking to large companies of Gentiles, the poorer sort of whom seemed desirous of hearing the Word of

God. He likewise visited the principal servants of the king, and declared to them the counsel of God touching their eternal salvation. One day, when he was preaching to a large congregation at the entrance of the palace, he had word sent him to stay a little longer, in order to wait on the king, who was, however, diverted from his intended conversation with Mr. Swartz."

In the Report of 1772, is contained an account of a six-days' journey which Mr. Fabricius made to Conjeveram.

"The road he took was through Poonamaley, a populous town, whereupon, setting down on one side of the market street, the people soon came about him. Besides representing to them the sin and folly of worshipping idols, he laid before them the pure doctrine of the Gospel. In the beginning of his discourse, one of his hearers, thinking he was a Romish priest, objected that they had also images in their churches; but he satisfied them to the contrary, and at their desire informed then to what purpose their churches did serve, and how Divine worship was performed in them. They listened with great attention to what he further observed concerning the doctrines of Christianity, and (as Mr. Fabricius observed everywhere in his journey) repeatedly confessed that it was altogether the truth. After dinner he explained to them, more particularly, some points of the Christian religion, and gave them what seemed to be a satisfactory answer to the question they proposed to him about the lawfulness of animal food. Before he took his leave, he read the Malabar letter by way of repeating his instruction, and at their desire left it with them."

Mr. Swartz was at this time labouring with great diligence at Trichinapoly, assisted by five native catechists. He thus describes their proceedings :

:

"In the forenoon three of the catechists go abroad, by turns, to

converse with the heathens; a fourth instructs the children, and the other helps Mr. Swartz in teaching the people who desire to be baptized. Besides which, Mr. Swartz himself catechizes, for an hour every day, the children who have learnt English. In the afternoon, they all visit either Christians or heathens; and, every month, two of the cate. chists travel some way into the country, to make known the Word of God to the poor Gentiles."

The Missionaries at Tranquebar state, that they had begun to print a second edition of the Pentateuch in Tamulian, and the fifth edition of the Spiritual Songs in Portuguese. The increase of their congregation in the preceding year had been 184 persons, of whom 32 were heathens. This year the Society for promoting Christian Knowledge addressed a Memorial to the Court of Directors of the East-India Company, soliciting their pecuniary aid, on the express ground of the success of their Missionaries in converting the ignorant natives to Christianity. The application had the desired effect, and the Court of Directors ordered 500 pagodas to be paid to them from the Treasury at Madras.

The Report of 1773 contains much valuable information. The number converted at Madras was 48, among whom was one Mohammedan. The Missionaries relate "an instance of a Braminey, in the great idolatrous city of Canshiburam, who, in the month of March, out of an excessive zeal for his heathenish superstition, had made himself an unhappy sacrifice to the devil. For, having got up upon the steeple of one of the great pagodas, he threatened he would throw himself headlong from it, if the inhabitants would not provide for celebrating a certain feast in that pagoda. He remained there two days without eating or drinking; when, seeing that the people chose another pagoda, he made good his word, and died upon the spot. A gentleman of the English Council at Fort St.

George, being then just upon a journey to Canshiburam, the corpse of the Braminey was kept unburnt till he arrived there and took a view of it.

"They likewise mention the strange manner in which a heathen penitent tormented himself in a public street of the Black Town at Madras, some hours every day, for several months together, by swinging himself, with ropes tied to the branches of a tree, backwards and forwards over a fire, with his face downward: and this torment he underwent in order to get money from the people, pretending that he had made a vow to give meat to many hundred Bramineys."

Mr.

The Missionaries at Cuddalore state, that 47 adult converts had been added to the church in the preceding year, of whose sincerity they had the best hopes. Kiernander, the Missionary at Calcutta, reported the conversion of six Heathens and six Papists; and the awakening to a sense of religion of several, who, though they had long borne the name of Protestant Christians, had lived in the neglect of all religious observances. Among the converts from Popery was a Romish priest.

"This person was born at Vienna in 1739, and educated in the Romish Church; in which having taken orders, be for some time officiated in Europe, and for the four last years as a Missionary of the order of the Carmelites at Bussora. However, by reading the Scriptures, he had, through the blessing of God, been brought to the knowledge of the truth, and a full conviction of the many and dangerous errors of Popery, and had at the same time been inspired with a resolution of renouncing them. Accordingly, about a month after his arrival at Calcutta, in the face of the congregation, and with an audi ble voice, he made his abjuration, which he delivered to Mr. Kiernander, who received him, and concluded with a prayer and singing

the 100th Psalm. Then a sermon was preached on Rev. xviii. 4, 5. after which the new ceived the sacrament."

convert re

Mr. Swartz writes, that his Malabar congregation" had, the preceding year, an addition of ninetynine members, some of whom were formerly Papists, but the best part Heathens. Several of these are connected with a great number of families at Trichinapoly and in the country; and, as they seem to be sincere, it is to be hoped their example will encourage others to forsake their idolatry. At least Mr. Swartz has observed that many of the Heathens are become more

inquisitive about the principles of Christianity; which has animated him much in preaching the Gospel."

(To be continued.)

To the Editor of the Christian Observer. As your Work has been hitherto always open to temperate discussion upon religious subjects, I hope for the insertion of some remarks therein, to which I have been led by a short article in your Number for April of this year. It was signed AN INQUIRER," and treated of Mr. Penn's late publication upon a most striking prophecy of Ezekiel.-The phophecy in question is one of the most marked in Holy Writ, and at the same time one of the most obscure. It has excited the attention of every commentator, but (unless the late attempt of Mr. Penn be successful) been elucidated by none. Your Correspondent, the " Inquirer," has confined himself to one objection against Mr. Penn's system,and properly-because if that be well founded, the whole superstructure falls to the ground, and it cannot be necessary to discuss any other part of the work. In considering, how ever, the Inquirer's objections, it is necessary for me to re-state, somewhat more at large, the outline of Mr. Penn's treatise, and the mark of distinction between him and all preceding expositors of the same pro

phecy. The great point of difference is his supposing that portentous event, the destruction of Gog and his hosts, already accomplished, and consequently, according to the opinion of every commentator, (if that be granted) the consummation of all things, as far as this world is concerned, to be at hand. The name " Gog" is mentioned in three distinct prophecies: Numb. xxiv. 7. according to the Septuagint alone-Ezek. xxxviii. and xxxix. passim-and Rev. xx. 8, 9, 10. Now,ofall these allusions in Scripture to some stupendous overthrow of an irreligious, oppressive power, in the latter days-the two chaptets in Ezekiel give, incomparably, the grandest account of that event; and Mr. Penn thus interprets them: "Gog," he says, is the name of an individual, and not of a nation, as ters ou many geographical, and other writers on Scripture had previously conceived. That individual is "Napoleon Buonaparté." "Magog" is the name of a nation, which nation is that of "the Franks," who are descended from the European Scythians, who are descended from Magog, one of the sons of Japhet. This brings me to the objection of your late correspondent; for, if the positions now laid down be admitted, the highest degree of probability is given to Mr. Penn's view of the prophecy, from the peculiar circumstances of the expedition foretold, viz. a mighty confederacy

an unprovoked invasion of a country of unwalled cities, dwelling in security-the advance of the aggressors from "the sides of the north," and (allowing for the poetical imagery in which prophecy is uttered) the particular nature of their discomfiture, most happily typified, by the Almighty striking the bow of Gog from his left hand, and the arrows from his right. Now all this is to be, at once, demolished by the "Inquirer," who, in the attempt, has certainly shewn no want of learning or of civility towards Mr, Penn. We may reasonably

expect (says your correspondent) that the position of the Scythians being the descendants of Magog, should be established by most incontrovertible evidence;" and shortly afterward, "When I looked for demonstration of this vital position, I was completely disappointed." But allow me to inquire-What commentator since our Saviour's time has demonstrated the completion of any one prophecy; and whether in the nature of things, such completion be at present capable of demonstration? Let me (with much respect) ask the "Inquirer," who PERHAPS has written himself upon these high matters, whether the testimony to the truth of our religion formed by prophecy be not rather meant to exercise the reason and faith of Christians, than at once to overpower them with a conviction which would leave no merit in belief?

It is upon such grounds I contend that Mr. Penn's main argument is by no means destroyed, because one of his positions may be incapable of absolute demonstration. But whether his notion of the Scythian descent of the Franks be probable, is another question. As to that, your correspondent. observes: "It rests upon a mere random assertion of Josephus, which can be rated no higher than as his conjecture." Mr. Penn might reply, Why so? The passage in Josephus implies not any doubt; and that historian is relied on for much valuable matter in the exposition of other parts of Scripture. The "Inquirer" proceeds, however, to account, by a conjecture of his own, for the conjecture of Josephus. "That writer," he asserts, looked not unnaturally for Magog to the north of Judea; and in that quarter knew no nation more northerly than the Scythians: hence, he pronounced the Scythians to be the Magogim." Surely all this is inconclusive. How can'the Inquirer" (who demands so much demonstration) be assured that such were the operations of the

historian's mind? Is it not easy and perfectly fair to answer him thus? The Jewish writer, in all human probability, knew that the Seythians themselves held a tradition that they were the descendants of Magog; that (according to the Inquirer himself) the expression of Josephus seems to imply it; and, that his authority on this very point has been followed by various other writers, both ancient and modern. As to the dispute whether the Scythians were originally a nation of Europe or of Asia, that seems entirely beside the present question, if it be granted (and it has not been contested) that they ever prevailed in the north of Europe;-so that they might have been the ancestors of the Franks. Moreover, if the fate of Napoleon and his confederacy, in other respects, well coincides with the course of the prophecy, that circumstance must add great probability to every subordinate branch of the interpretation.

Having attended to your late cotrespondent's observations, will you allow me, for the sake of gaining information, to make one or two of my own. Mr. Penn supposes the same power and event to be treated of by Ezekiel and St. John; in which he is supported by Mr. Faber, probably the most popular writer upon these subjects of the present day. But thus far only are they agreed; for Mr. Faber having held, in various works, and with great ability, the doctrine of a Millennium and the local restoration of the Jews, could not be consistent in that scheme, according to the express words of the Apocalypse, without postponing (at least to the Millennium)the delusion and destruction of Gog. Mr. Penn is fully aware of this, and boldly cuts the knot, by denying all promise of the fature re-establishment of the Jews as a distinct people in Palestine, and by giving to the reign of the saints" a mystical interpretation which cannot be disproved, so that it may have been already fulfilled.