vest.

SCOTTISH MISSIONARY SOCIETY.

'goodness,' like that of Ephraim of old, should || for sending forth the laborers to reap these fields, prove to be as a morning cloud, and the early that appear indeed already white unto the bardew, vanishing away." These feelings manifest an unwillingness to proceed with precipitation, yet, during the year in which this statement was made, 28 were added to the church, and in the ensuing nine months their number was increased by the admission of 33 others. These statements are offered to show that, though the conduct of the irreligious and careless part of the community is just cause of grief to the missionaries and the truly pious among the natives, the churches not only remain steadfast, but that the Lord was adding to their fellowship numbers who, there is reason to believe, have their names written in the Lamb's book of life.

We have been solicitous in this brief outline of || the South Sea mission to state, with great explicitness, the various causes of discouragement, the operation of which has been most extensively and painfully felt, as well as the grounds for thanksgiving unto God which the circumstances of the mission continue to afford. In the islands there were, when the latest accounts were sent away, 39 stations, 14 missionaries, two artisans, 50 native teachers, 37 schools, 7,000 scholars, 39 congregations, the average attendance at which was 22,000, and 20 churches, containing 3,371 members.

Were this last instance of divine goodness and benediction on the labors of the missionaries the

only one the Society could record, in the balances of the sanctuary-in the estimate of eternity-it will be found to be a benefit infinitely surpassing the worth of all the efforts that have been employed in the missionary cause; the true value of it can only be understood in the regions of blessedness, where it will prove the source of unmingled felicity and the subject of unceasing praise. Another proof of the genuineness of the faith of the native Christians might be adduced from the concern the churches manifest to com

Mission among the Mahrattas in India. THE Scottish Missionary Society occupies three stations among the people speaking the Mahratta language-the Rev. John Wilson being at Bombay, Rev. Messrs. James Mitchell and John Cooper, at Hurnee and Bankote in the southern Conkan, and Rev. J. Stevenson and Rev. Robert Nisbit, at Poona. Three of these places may be found on the map at the beginning of this number. The schools connected with the several stations are as follows:

Schools. Males, Females. Whole No.
Bombay,
18
Conkan mission, 15
Poona,

Totals,

1,058

175

1,233

900

23

923

3

100

10

110

36

2,058

208

2,266

It was stated, in the last annual report, that the servants of a gentleman residing at Hurnee regularly attended divine worship, appeared to do so of their own accord, and had gone so far as openly to declare their renunciation of Hindooism, and their desire to be admitted by baptism into the church of Christ. The hopes that were entertained respecting them were not dismunicate a knowledge of the gospel to the in-appointed. From February 1830 to January habitants of other islands who are still the sub- 1831, they continued serious and progressive injects of ignorance and idolatry-their zeal inquirers. Prejudice and difficulties one after accomplishing this object, and the grateful pleasure they manifest when God is pleased to accompany their endeavors with his blessing.

Notwithstanding all the attempts that have been made to bring discredit on the mission, by prefering vague and sweeping charges against the missionaries, and by representing the conduct of those of the natives who do not profess to observe the requirements of religion, who are the greatest pests of society and sources of continual grief to the missionaries and the pious part of the community, as applicable to the whole population to the members of the churches as well as the most abandoned-the intelligent Christian will regard the commencement and the progress of the work of God in the South Seas as demonstrating most unequivocally the wisdom and the goodness of the Most High, He will admit the strong claims which the missionaries and the native churches have to the confidence and sympathy of the ministers and churches of Britain. Their trials and dangers will excite more frequent and fervent prayer on their behalf, that this portion of the missionary field may still flourish in the garden of the Lord; while it is hoped that the wide and effectual doors which God is opening before them for the introduction of the gospel to the Marquesas on

hand, and the Navigator's Islands on the
ncourage the friends of the Society to
efforts and generous contributions

another, yielded to the force of truth They parted with their gods, and abandoned their superstitious practices. Instead of falsehood and cruelty, truth and mercy appeared to distinguish their character. Their master gave them an honorable testimony as diligent and faithful servants. They were well acquainted with "the truth as it is in Jesus," and appeared to feel its power. They professed to renounce all dependence on themselves, and to rest wholly on the Savior for pardon, and every spiritual blessing. In these circumstances the missionaries at the station felt themselves called upon to grant their request in admitting them into the church. The two men were accordingly baptised on Sabbath the 16th of January 1831, and on the evening of the same day sat down at the table of our common Lord. Their baptism took place in the presence of a large company of natives; and the "confession which they witnessed," was distinguished both by great intelligence and every mark of sincerity. They are of one of the lowest casts of Hindoos; but their quickness of apprehension, soundness of judgment, and independence of spirit, are seldom to be found among natives of much higher rank. On the 13th of February 1831, the five children of these men, together with the wife of one of them, were also admitted into the church. The wife of the other did not afford that satisfaction, with respect to a knowledge and impression of the truth, which

would have warranted her reception at the same time. She therefore remained unbaptised till her 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.

of the Parsis, and of the replies which I prepar ed, have already been published in English, it is 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 prejudices and misunderstandings have been removed. 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 Mohammed 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 large 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,

of debate, or prevent its legitimate influence.

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 allot-which appears calculated to injure the fairness ment 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 instru mentality 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 difficulty 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.

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 Mobammedans 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 difficulties 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 Mohanimedan; 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 discussion.

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.

and that a Christian, a Roman Catholic, had 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, he 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 prophet of God."

If

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, a 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. 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 4. There are in the system of the Mahome- and Redeemer of the world, for reconciliation to dan religion itself, great obstacles; as it excludes God and the salvation of the soul. The genuinealtogether the necessity of a Savior. Almost all ness of the word of God, and the spuriousness of other nations have, according to their religious the Koran, are then easily proved. If he cannot principles, sacrifices by which to reconcile thembe brought to acknowledge the truth of the first selves to their offended deity, and by it acknowl-point, all other reasonings are in vain. edge 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: vet 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.

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 religious 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 bear your name; therefore convert them first." There is much truth in these answers; and our expe

tion, 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.

5. With respect to the spread of the holy Scriptures among the Mohammedans; the Orien tal Christians, particularly the Copts, do what-rience of this kind determined us to pay attenever 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 Chris tian to take their Korau 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,

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.

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 pas

THE valuable remarks under this head, are extracted from an address delivered, nearly twelve years since, by Rev. Thomas Scott, the cele-tors; without fixing their residence in any place brated commentator on the Scriptures, to missionaries about to engage in their self-denying labors.

Ir 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."

It appears, also, to me, that Timothy, Titus, Trophimus, Tychicus, and others (who seem to have been distinguished by the name evange lists,) were missionaries sent forth by the apostles; 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 in extending, 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

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 professed Christians: but this is not his designation 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.

This should be clearly understood; that they who have devoted themselves to Christ, and engaged to his church 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 ap pears 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."