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RELIGIOUS INTELLIGENCE.

MISSION IN BENGAL.

AN Account of the Baptist Mission in Bengal has recently been published, from which it appears that between the beginning of July 1802, and the month of July last, eleven Hindoos and one Mussulman had embraced christianity and been baptized, and that some of these were likely to be useful in instructing their countrymen. But besides those who have renounced their former faith and assumed the open profession of christianity, there are great numbers of the natives who seem to be consider ably impressed with the superiority of the gospel dispensation, both to Hindooism and Mahommedanism; and who shew an evident desire of becoming more acquainted with its nature. The ties of the cast, indeed, appear to have been gradually loosening for some time past; and this effect has, without doubt, been accelerated by the translation of the New Testament into the Bengalee language, and the dispersion of Bengalee tracts, recommendatory of christianity, and containing a comparison of its claim to belief with that of the reigning superstitions. A few extracts from the diary of the Missionaries, we doubt not will prove acceptable to our readers.

Aug. 14, 1803. "We stopped at a small village, called Neescheendopoor, two miles from Chandoreea, to purchase fish. About twenty people were assembled on the bank of the river, to whom we began speaking the word of life. Perceiving no brahman amongst them, I did not begin with the Hindoo system; but told them that they were sinners, and that for such Jesus Christ died: they heard with unusual willingness, and one old man whom I was addressing seemed to shed tears. After labouring much to make them understand the gospel, I appealed to Bharut, Petumber, aud Moorad for confirmation: they each came forward; and, in a different way, addressed them upon the subject. Petumber invalidated, in a very striking mauner, the Hindoo shasters and worship. Bharut told them what he had been, and how he had embraced the gospel; called their attention to their own sinfulness, and affirmed that none could save them but the Lord Jesus Christ. His grey hairs and simplicity rendered his address (to me) truly af

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fifty Hindoos and Mussulmans assembled. Aug. 15. "At Ponchetalockphool, about Sitting down in the midst of them, I began with shewing the impossibility of a man's purging away his sins, or becoming righteous by his own works; thence deducing the necessity of God's sending his own Son, in the likeness of sinful flesh, to condemn

sin and save the sinner. The idea that God's hatred of sin was manifested more by the death of his Son than it would have been in the punishment of the sinner, seemed to strike them very sensibly. I then entered on the Hindoo system, exposed the wickedness of their gods, and the absurdity of their worship; thence inferring that it could be nothing but a snare laid by Satan to destroy the souls of men. I then began to examine the Mahometan delusion in the same manner. They listened with earnest attention; put all the questions they chose as I went along, and they thus put questions, and started obdesired proof for every thing. But though jections, yet it was quite in a fair and candid manner; and they themselves, as well as Petumber and Moorad, assisted in explaining to each other, and those around as we went along. In the evening I addressed them from these words: We pray you in Christ's stead, be ye reconciled to God. I observed thence that we were at a great distance from God through sin, and could never be reconciled till that were removed; that God himself, when man was utterly unable, had found out a way of reconciliation through the death of his Son, which way I then besought them to acquiesce in and accept. One of them, a Mussulman, here interruptingly replied, That though all this might be very true, yet it was by no means necessary for them; for Mahomet, the friend of God, had engaged to get all their sins pardoned at the day of judgment. To this I replied, That even allowing Mahomet to be the friend of God; yet he was but a man, and had never died for sinners: he therefore could only save himself at most. But Noah, Abraham, Moses, and David, whom they allowed to be prophets as well as Mahomet, had decidedly rejected their own righteousness, and trusted in Christ

for salvation. As for Mahomet, there was some reason to doubt whether he was indeed the friend of God; for, to say nothing of many other actions, it was well known that he had nine wives, which they themselves knew to be unlawful; and that he had commanded all who would not turn Mussulmans to be put to death, which was contrary to God's command, thou shalt not kill. To think, therefore, that Mahomet could save at the day of judgment was a gross deception, as he would then have quite enough to do to clear himself. In this he acquiesced; and I afterwards learnt that he had started this objection only for the sake of having it answered in the hearing of the Mussulmans present. We then adjourned to the veranda, where we spout a most pleasing evening together; they sitting around, and asking questions about Christ, the resurrection, the death of sin, a future state, and heavenly happiness, We talked of these things till our hearts seemed to grow warm.-About nine, I left them, astonished and thankful on account of what I had seen and heard among them." (p. 339, 340.)

Aug. 16. After a long debate between the Missionary and a Brahman on the comparative merits of Christianity and Hindooism," an old man, who seems the chief among them, took me aside for private conversation. He asked me whether God was absent or present? I told him he was present every where, but dwelt in a peculiar manner in them who loved him. He then asked me a variety of questions about the gospel, a future judgment, and the destruction of idolatry; and finally, whether we were sent to destroy maya or delusion, by which he meant hindooism and mahometanism. I told him we were. He then entreated us to do it quickly, and by no means to be idle in the work.

"He is a pleasant grave Hindoo, nearly sixty. In his mind first arose doubts about idolatry; he now rejects all their poojahs and casts; and says there is one God, whom he calls Father. He hears the gos. pel with apparent pleasure, and recommends it to others. I find that about four teen years ago,, some of his neighbours began to dislike idolatry too, and to associate with him. These, making no secret of their sentiments, soon spread them among others, both Hindoos and Mussulmans; thus they are increased to a considerable number. Moorad told me they reckoned near two hundred there and in adjacent villages, who associate with them, and whom they called brethren. They are not idle in disseminating their opinions, and sometimes meet with much opposition from the brahmans.

"I never saw any Hindoos, except Kristno's family, listen to the gospel like these people. As far as I was able, I declared the whole of it to them without any, reserve; and they seemed to receive it

cordially, making no objection to any part. Time alone can discover how they really feel towards it. Their affectionate behaviour towards me, I have seldom seen exceeded even in England.” (p. 343, 344.)

Aug, 18. "As we were going forward, Petumber told me of a man named Seeb Ram Dass, who rejects idolatry, and has nearly twenty thousand followers, Hindoos and Mussulmans; that if we went to see him, probably he and his followers would hear the gospel. Petumber himself was once among them." (p. 347.)

"Being now within ten miles of Juggerdundakatty, the residence of this man, I thought it would not be time thrown away to call there." (p. 347.)

"The old man was sitting in the shade on a blanket, surrounded by a few of his followers. He ordered a mat for me, on which I placed myself without any ceremony. In a few moments nearly a hundred of his followers seated themselves on the ground around us: the old man, after a few words, told me he had received our note; but no time being fixed, he knew not when to collect his people. Indeed we did not know when we should be able to come. We now entered on the gospel, the nature of which I described; urged the immutability of God's love, the necessity of Christ's death, and the impossibi lity of being reconciled to God without such an atonement. The old man heard apparently with approbation, said these were true words, and conversed much with his attendants. It is as unnecessary as impossible to detail particularly a conver sation of more than two hours; suffice it to say, that whenever I described the happiness of being reconciled to God as a child to his father, the old man's eyes seemed to discover à degree of delight. I now presented him with a Testament, which he received kindly. He then treated me with milk, plantains, and sweetmeats; and requested me to stay a few days. His son, named Sonaton, a fine youth about twenty, now took me into a room resembling an out-house in a farinyard in England, only the floor and mud walls somewhat smoother. Here he spread a mat for me to sleep ou: I cast a sheet over it, and slept better than at any time before on my journey. The old man con tinued discoursing with Bharut and Petum. ber till near midnight.

Aug. 19. "At sun-rising, the old gentleman had a place in his orchard swept, a blanket spread for himself, mats brought for the people, and a chair for me. Here we sat discoursing more than two hours. Two brahmans who live near came; very pleasant and seusible men. I afterwards learnt that they had imbibed something of the old gentleman's sentiments. As he was busily occupied in smoking, I directed my discourse principally to them, and went over nearly the same ground as

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on the preceding evening. They seemed to hear with approbation, and made some pertinent observations, as did the old gentleman; but his discourse was so full of figures, that I found it difficult to understand him. I asked these brahmans whether they rejected idolatry? This question they seemed unwilling to answer. intimated that I could not suppose they believed those to be gods who so frequently quarrelled with each other. They replied, that when their gods took on them the form of men, they acted like men. I observed that Seeb and Doorga were not incarnate when they quarrelled. At this they were silent; for they had the laugh of the whole company upon them; and the old gentleman seemed pleased to hear their debtahs thus exposed; he seems no friend to the Hindoo gods. Understanding I had brought papers, they wished to see them. They were brought, and I read through a summary of the gospel, with which they seemed pleased: the old man also, and others, spoke highly of it as being good words.' We now retired to the house, and they gave me milk and plantains for breakfast. Meanwhile Sonaton, the old man's son, sat down in the yard with a circle around him, and read one of the tracts of twenty pages quite through: miany came and received them. I committed about three hundred, with three Testaments, to Sonaton's care, to be distributed as he chose among his father's followers. About twelve they provided me some dinner; rice, fish, butter, and plantains: as they brought neither knife, fork, or spoon, I had recourse to the ancient Adamic mode without any scruple. When I was ready to depart, the old man took me aside, and desired we would do quickly what God had given us to do." (p. 348-350.)

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Oct. 25. "It is a little singular that we

We found them to be people of some respectability in the world. They are bitter enemies to brahmanism, and are followers of Chytunya Nitta, a man who, three or four hundred years ago, set up a new sect in Bengal; reprobated the distinction of casts, and the various idols worshipped by the Hindoos. We talked to these people till nearly night, and afterwards gave away in the market-place some Testaments and a great number of small tracts. We returned home, not without hopes that this visit may prove useful." (p. 365.)

March 9. "Brother Marshman is returned from Ponchetalokphool, Juggerdundakatty, &c. Several persons there seem willing to be baptized; but if they should, the village barber, forsooth, will not shave them! When a native loses cast, or becomes unclean, his barber and his priest will not come near him; and as they are accustomed to shave the head nearly all over, and cannot well perform this business themselves, it becomes a serious inconvenience." (p. 372.)

CAPE OF GOOD HOPE.

The last accounts received of the Mission to the Hottentots under Dr. Vanderkemp, are dated in May last. The settlement at Algoa Bay had been attacked by a troop of plundering Hottentots, who took away all their cattle.

(Jansen) had paid them a visit, and The Dutch Governor persuaded them to leave Algoa Bay and remove to another spot, which he himself was at the trouble to search out for them, and which is called New Bethel.

MISSIONS OF THE UNITED BRETHREN.

the periodical account of these MisFrom the thirty-ninth_number of sions lately published, we extract the following information.

The Missionaries stationed at ОKKAK, on the coast of LABRADOR, write thus:

have now with us persons from four different, sects or divisions: the messengers from Ponchetalokphool; those from Juggerdundakatty; Monoo, who is said to be at the head of two or three hundred; and a person named Shuta Ram, who separated from Juggerdundakatty, and who is followed by about two hundred. He has August 16, 1803. "Our Saviour has been here this fortnight. All these came granted us grace and opportunity to deoriginally from Ram Dulol's, father at Ghor-clare to the Esquimaux His great love, pora. They all reject the Hindoo system, either wholly or partially; but none of them forsake sin. Notwithstanding, we cannot but consider this change in their minds as a kind of dawn preceding the rising of the Sun of Righteousness." (p. 351.)

which caused Him to suffer, bleed, and die for them also, that He might deliver them from the yoke of sin, and make them happy in time and eternity, if they would but surrender their whole hearts to Him. They often promised us, that they would love our Saviour more, and seek to Feb. 9. "Last week a letter was receiv- know Him better, relinquish their heaed from some natives at Chinsurah, thenish habits, and place their trust alone Dutch settlement, inviting us to go and in Him. But we have the great grief freexplain the way of life to them. Accord-quently to perceive, how busy the enemy ingly, brother Ward and myself went over on Saturday, and took with us the newly baptised brahman, Kristno Prisaud.

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of souls is amongst them lest he should lose his prey. These things cause us many an heavy hour, and make us often sigh

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heard.

"We have diligently kept school with the children and young people, and they seem eager to improve in their learning; so that the brethren employed in the schools have had satisfaction. We never omit this opportunity to impress upon their minds what our Saviour has done and suffered for them, and what those blessings are, which He thereby purchased for the poor human race; and we believe the good seed sown will spring up and bear fruit." (p. 243, 244.)

The licentiousness of some Englishmen, who settled near Okkak, is said to have caused much disturbance among some of their people.

From Nain they write, that, in the month of May last, an epidemical disorder had got among the believing Esquimaux, which, though it proved fatal to none, had been exceedingly emaciating.

"We were the more thankful," they

add, "that it pleased God to bless the

simple means we used, as it gave them confidence in us, and in our mode of treat ing sickness, and lessened their superstitious reverence for the deluding tricks of their conjurers."-"In general we may say that our Lord, by His Spirit, has continued that work of grace which He once begun among them, and though they are of a very changeable turn, and we find great cause to join in your prayers, that a new awakening, and more powerful proofs of the work of the Holy Ghost might take place among this nation, yet we can confidently believe, that our Saviour gains many a soul, about whom we have frequently been perplexed, according to our short-sighted views of their conduct. And how precious in His sight is but one poor

Luman soul! We will therefore not lose

our courage, but look unto the Cross of Jesus, and make known His saving name, until He shall appear, or call us to Himself, to number us with the many thousands of every nation, who praise Him without sin, and rest from all their labour in his presence." (p. 249.)

The Missionaries at Hopedale state, that they have had more cause for joy and thankfulness in their labour among the Esquimaux than ever before. "They were remarkably diligent in their attendance upon divine worship, and seemed to take great

delight in every opportunity afforded them to hear the gospel." The schools for the instruction of the young are also represented as in a flourishing state. At Hopedale four adults and two children have been baptized, and three admitted candidates for baptism. At Nain two adults were bap

tized, and one became a candidate for baptism. At Okkak one woman was baptized.

The diary of the Mission among the Free Negroes at New Bumbey, in SURINAM, contains some interesting particulars of a journey into the upper country, undertaken by one of the Missionaries in 1801. In one village he found the inclination of the inhabitants to idolatry very predominant. The idols of the chief consisted of two painted water pitchers, some white bows and arrows, some painting brushes and crooked sticks, and a little black water pot. The Missionary took occasion to speak to the people of the vanity of their idols, and to declare to them how much it had cost the true God to deliver them from idolatry, from the power of Satan and sin, and to procure for them everlasting happiness. The people were displeased, but discovered no ill will. At another village, Cajenna, the Missionary was received with joy, for having been formerly visited by some Missionaries, some glimmering of knowledge had reached its inhabitants. A meeting was held, and many declared that they would turn to Jesus. The native assistant, Christian, earnestly exhorted his countrymen to accept the salvation offered them, and his words made a deep impression. After two days journey, the Missionary arrived at a village called Peto, where he was likewise received with great joy. More than a hundred people surrounded his party, and every one wished to have them in his own house. A meeting' was called, and "the word of atonement found entrance into their hearts."

"Many doubted already the reality of their idolatrous notions, and finding themselves deceived, were disgusted with their idols, and publicly declared that they were desirous of more instruction concern

ing the true God, their Creator and Redeemer. From all quarters voices were heard requesting our help, and that wes might stay here longer, or soon renew

our visit. My heart was moved with com

passion, and lifted up unto the Lord in fervent prayer, to open to us a way more?

effectually to serve these poor people who are sitting in the shadow of death, and yet longing after the gracious and saving light of the gospel.

"On the 28th, we sailed to a village near the Sebanu River, where Gran Pambo, a man of one hundred years old, is chief. From hence we visited three other villages, every where sowing the seed of the gospel. Old father Pambo was one of our most attentive hearers, and though incapable of comprehending much, yet he declared that he wished to go to a good place after this life. Many were never tired of hearing the word of God. Having spoken on the words of Paul, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came unto the world to save sinners,' out of the fullness of my heart, for a whole hour and a half, I was going to conclude, when they all desired me to tell them yet more sweet words. I began to sing that verse- Thy blood so dear and precious, love made thee shed for me;" "when they all, with joy and surprise, clapped their hands, and declared, almost to a man, that they would be converted and forsake their heathenish ways. Some people from distant villages, where, on account of circumstances, we could not stay at present, came hither, upon the invitation of our negro Christian, and we had an agreeable conversation with them." (p. 262, 263.)

The following incidents, contained in the diary, will shew some of the dangers which the Missionaries at New Bambey have to encounter.

"March the 7th, we found a large snake, eight feet long, and of the thickness of a man's arm, in our hen-house, which had swallowed six eggs out of the nest of a brood: ing hen. Brother Mehr killed the snake, cut open its belly, and found the eggs still entire. He put them again under the hen,

and after some time the chickens were hatched." (p. 265.)

"For a considerable time we had heard, not far from our house, the roaring of a tiger, but could not find out his haunt till on

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the 10th, when a negro saw him sitting on a tree; he immediately shot at, and killed him. He was of the size of a mastiff, and we were very thankful that this fierce animal was removed out of the way. The tree, on which he used to sit, standing very near the path that leads to our rice field, our negroes might have been seized unawares by him in passing." (p. 267.)

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The accounts which have been re ceived of the progress of the Missions among the Indians in NORTH AMERIfield in Canada, though the rum trade CA are very satisfactory. At Fairhas been a source of great uneasiness, yet the Missionaries are greatly comforted in beholding the steady course of the believing Indians, who diligently attend the meetings, and give manifold proofs of their desire to hear and obey the word of God. Goshen on the Muskingum, the Indian congregation, consisting of forty-eight persons, remained in peace and tranquillity. Hymn books, and a collection of discourses in the Indian language, were about to be printed. On the river Wabash, the preaching of the gospel was sometimes attended by a large number of Indians, and in various instances good seemed to have been done. Seven had been added to the congregation during the year

1802.

The accounts from Bavianskloof, near the CAPE OF GOOD HOPE, are dated in Oct. 1802. They state that it pleases God to continue to give his blessing to the endeavours of the Missioneleven adults and thirteen children aries. From March to August 1802, had been baptized, twenty-eight admitted candidates for baptism, and fifty-six had come to live with them. The settlement contains upwards of one thousand.

VIEW OF PUBLIC AFFAIRS.

FRANCE.

THE events which have taken place during the last month in France, have excited a very general interest throughout Europe. Of these the most remarkable has been the seizure and execution of the Duc D'ENGHIEN, Son of the Duke of Bourbon, and grandson of the Prince of Conde, a prince of the blood royal of France. This nobleman resided at Ettenheim in the territory of

the Elector of Baden. Under the pretence of his having been engaged in a conspiracy against the safety of the republic, his arrest, and that of the other emigrants residing in that electorate, were demanded by the First Consul; and the Elector not having yielded an instant compliance with the demand, a body of French troops was ordered to repair to Offenburgh and Ettenheim, and "scize upon the plotters of a crime, which, from its nature," observés

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