a few of their fellow-scholars: to this they cheerfully assented. I hope this will be a spontaneous excitement to them to study the Scriptures more attentively and diligently than they have hitherto done; and accustom them to express their ideas, in process of time, accurately, and with facility. It will also inform me whether their views of the Doctrines and Precepts of Scripture are correct, and whether they apprehend what they are taught in Religion. I usually conclude the exercise with a short application of the subject to each, individually, and either pray myself, or let one of the Boys do so. Really, I am sometimes much edified with the simple, pious, and animated strain in which some of them pray. [Mr. John Regel.

The necessity of increased and vigorous exertions in this district, in the School Department, is, I think, self-evident. What is a Seminary of 36 Youths in comparison with the wants of 9000 souls, which are under our immediate carenot to mention the multitudes of Heathens who have none to tell them of the love of a Saviour? True, the Lord has raised from amongst the people, and given to our assistance, a number of Adults, who preach the Word of God with wisdom and spiritual understanding; but it cannot reasonably be expected that the greater part of them should be able to do more than teach the outlines and rudiments of Christianity. We want, necessarily, a body of men with exercised understand ings, solidly-cultivated minds, and enlarged knowledge of men and things; else our Congregations must, at least, remain in a stationary condition, if no greater evil befall them.

Discussion with a Heathen.

March 3, 1830-To-day I rode over to Nangancheri; and as there was a good Bungalow for Travellers, I alighted there, and sent for the Maravers. They came within an hour. There were about 25 men present. I explained to them the Parable of the Lost Son, and had prayer with them. Towards the close of this Meeting, some Heathen Soodras of Nangancheri came, laughing and scorning; and some angry, as if they would say, like the Pharisee, "This man is a friend and companion of sinners. I acted as though I did not observe it. After this Prayer Meeting was closed, I placed my folding-chair in the verandah outside, where these Soodras had withdrawn. I began to address them in the

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following manner: "Tell me, my good friends, what is the greatest good of man?" One of them, a shrewd man, and clever with the tongue, began haranguing for a considerable time: the substance of his unconnected harangue was, that their own Vedam was quite sufficient for them to obtain Modsham, i. e. Eternal bliss. I replied, "What kind of Modsham do you hope to obtain by your Vedam? wherein does it consist?" He now brought forward a long story of the Doctrine of the Transmigration of Souls. As I had observed that he and the rest were, at the beginning, in a rather excited temper; and that this man, like many Natives, thought that wisdom consisted in pouring forth a torrent of unconnected sentences, by which he no doubt hoped to obtain a signal victory over me and my Vedam; I permitted him fully to exhaust his wisdom, without interrupting his declamatory speech. After he had done, I asked him quietly,

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Well, tell me now, also, by what way we can obtain that Modsham, which you proclaim." He pointed out, with confusion, that state of seclusion from society, and meditation, which Native Theology (Vedandam) callsEymporiyadakkam, The suppression of the five senses.' And, upon my mentioning that I had not, to the present time, heard of any one who practised this, and consequently, according to his own doctrine, very few or none at all of his Vedam could obtain salvation, he grew more confused, and pointed out some ceremonies of bathing, pilgrimage, works of pretended charity &c., as being equally powerful means for obtaining salvation. He admitted, however, that all the four Vedams* may lead to the same happiness; -an accommodation this, which too clearly betrays their fears that their religion cannot stand the test, in comparison with Christianity. I however shewed him, that, among so many different and contradictory Vedams, only one could be the true one, and given by God; as there is only one God, who could not be God if He acted against Himself-a truth which he himself had before acknowledged. His wisdom, and consequently his speech, being now nearly exhausted, and the others with open mouths staring at me, anxious to know the result, I proceeded mostly by ques

* Understanding, according to his subsequent definition, the Christian, Mahomedan, and Tamulian: I could not make out what he meant by the fourth. [Rev. J. C.T. Winckler.

tioning, and drawing conclusions from his words, saying, That as he knew, according to the import of their Sacred Books, that we live in the fourth Yugam, age of the world, in which men are most miserable because most depraved and wicked, therefore that Vedam must be the true one which shews in the most effectual manner, and in a manner capable of profiting all men, of all ages, conditions, climates, and countries, how we on earth can be delivered from our sins, and become truly happy and good and holy, and afterwards perfectly so in the other world. After I had given some definition of sin and misery, and of true holiness and happiness, I carried on the war on his own ground; saying: "Now as you no doubt believe that your Vedam is the true one, and therefore the only

one by which men can be saved, why do you not commiserate the poor people of other nations? for a great many there are who do not know your Vedam, and consequently must be lost. Does not your Vedam inspire you with love to their souls? Do you not, among yourselves, constitute Societies, who join together, and collect, from other charitable men, large sums of money, to send Preachers and your Books to Foreign Countries, in order to save those people? Are there not found among you people zealous enough for your Vedam, and inspired with a holy courage, who will go to other countries, sustaining dangers by sea and land, among wild nations and in unhealthy countries, leaving behind their beloved friends and relations, and other conveniences and privileges in their native country, and not seeking earthly riches, merely to preach your Vedam; trying, thereby, to make other people eternally happy as well as good? Are there such men among you?"

It is painful to us to record the final argument of this Heathen against Christianity.

"But does not your Government uphold

our Vedam, and give money to our Pagodas and Feasts? Would they do so, if they did not acknowledge our Vedam to be a true one?" The fact, alas! I could not contradict; but I denied the conclusion; saying, that the British Govern

ment had no intention, either to force them to leave their Vedam, or to hinder them from doing so on their own conviction. I related to him the Abolition of Suttees in Bengal by the British Government-an act worthy of a Christian and enlightened Government; upon which I dwelt with peculiar pleasure, as it contained the strongest counterpoise against his assertion.

[Rev. J. C. T. Winckler,

This is an afflicting state of things, and deeply disgraceful to us as a Christian Nation. As, however, we have reason to believe that the Court of Directors of the East-India Company have manifested their disposition to relieve Christian Natives from the disabilities to which they are now subject on embracing Christianity, we trust that they will be induced also to interpose their authority for the removal of the stumbling-block which is thus laid before the Heathen, by giving active support to the Pagodas and Idolatrous Rites of the Hindoos of British India. Hopeful Indications among the Natives.

Oct. 23, 1829-On this occasion I cannot omit remarking, that the Heathens in the Villages around are now gradually losing their prejudices and fears on account of my having settled here. At first, none ventured to come near me, except those who had some money matters to transact on account of the buildings; and I purposely kept myself aloof for some time, lest any precipitate endeavourers to get them into religious conversation should increase their prejudice, and defeat my object. But I shewed myself in their Villages, when taking my evening or morning ride, on purpose to reconnoitre the fortifications of Satan in these quarters, and to get a little known to the people. I used to converse in a friendly manner with some, who met me

on the way; but now I occasionally turn the subject on Religion; and the longer I do so, the more good-will I find among the Heathens, who approach me, to converse with me. [Rev. J. C. T. Winckler, State of the Converts and CongregationsOct. 21, 1829-This morning I had a Prayer Meeting with the people, ex

on the minds of the generality of the Heathens, that the British Government sanctions Idolatry, is one of the greatest stron-gholds of Satan in this country. [Rev. J. C. T. Winckler.

the evening, I continued the subject from v. 25-32. The Catechist and the Schoolmaster both having told me of much dis

order and mischief going on among the male part of the Congregation-none submitting to each other, but being in opposition-I spoke on the above-mentioned verses so earnestly, the Lord mercifully assisting me, that one of the Headmen, who was one of the leaders in the disturbances, afterwards confessed that they were wicked people, and that they felt they were in an evil way; and when they heard the Word of God they were inclined to leave off their bad habits, but, as soon as they came home again from the Prayer Meeting, they forgot what they had heard. This confession he made in sincerity, according to all appearance; and I was now glad to shew them once more the way in which they can get rid of their evil nature, viz. by fleeing to the Lord Jesus, the only, but Almighty Saviour. The Catechist told me, after Morning Prayer, that there were so many different quarrels among them, that if any one were to set himself to investigate minutely any thing, he could not come to a conclusion in a whole month. This I believe, knowing how very difficult it is to elicit the real truth, the entire truth, and nothing but the truth, from the Natives; our people not excepted.

Oct. 29,1829-I had a long conversation with a man of Kuddugungkoollam, who wishes to be married by me. Hearing that he was to take a Heathen Girl, I represented to him the danger of his soul arising therefrom; yet thought I ought not, from existing circumstances, to forbid him, our people not always being able to get wives from their own people: I, however, insisted upon his abstaining from all heathenish practices at the marriage, and with his wife and heathenish relations submitting to our regulations. This marriage business still occasions much confusion among our people: we must, however, do what lies in our power now; and pray to the Lord to direct the rest, and to remove more and more the many obstacles towards the introduction of regularity and good order into our Congregation. [Rev. J. C. T. Winckler.

Jan. 1, 1830-By the grace of God, we have commenced another year. This forenoon we assembled together, and meditated on Phil. iv. 6. Be careful for nothing, &c. The Church was filled. Many people had come with the Catechists from the Villages: many Heathens also attended. Not a few, who were last New-Year's Day in heathenish darkness, have, in the course of the year, May, 1831.

seen somewhat of the Light of the Gospel, and turned from the service of Satan to the service of the Living God. We then hoped for more increase; and our hope has not been in vain. Notwithstanding many storms and much cloudy weather, the vessel of the Lord's Cause is still in full sail. We sometimes doubt, and are afraid; but the Lord still holds Blessed be his Name! May we be diligent, and do what we ought, and then be careful for nothing. This is a glorious privilege of the Lord's People. Many Heathen of Tinnevelly came to congratulate us: they received a few words of exhortation, and also Tracts. In the evening, we had the Lord's Supper, with 40 Native Brethren.

on.

Only one thing has occurred to damp our joy and to humble us :-our Head Assistant, to save the Tanjore Catechist his situation, has allowed himself to utter a falsehood. In another Native this would not be surprising at all; but in him, who has for seven or eight years borne a truly Christian and most upright character, it is a great spot, and very: grievous. What a lesson this is to us! He that thinketh he standeth, let him take heed lest he fall.

Having considered

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Jan. 2 case in all its circumstances, and his great sorrow for it, together with his uniformly faithful conduct before this, we cannot but greatly pity him, and feel inclined to deal gently with him; yet, for his own sake, and for the sake of the rest, we must mark this single lie: we have therefore admonished him this morning, in the presence of all the Catechists; and de-. clared to him, that he cannot remain in his present situation, but that he must remove to Tinnevelly, and serve the Congregation there as Catechist, with less salary than he has had hitherto. He sorrowfully submitted to it, and appears greatly humbled. We trust the Physician of Souls will heal this wound, which natural corruption has inflicted upon him; and make him, like Peter, a still more shining light, for the benefit of the Churches.

In the course of the day, two other Catechists, both faithful and diligent men, had some nearly serious disagreement together. It was at last settled: they forgave each other, and ended it with prayer. It is really as if Satan was set upon us, to trouble us some how or other. May Jehovah Jesus, the Lion of the Tribe of Judah, rebuke him! 2 H

Feb. 1, 1830-The Nannikoollam Catechist has been dismissed. These are humbling things; but they must be, lest we exalt ourselves. The Catechists in the country have no doubt many difficulties to contend with; and we must make ample allowances for ignorance, imprudence, and unskilfulness in managing matters. Inveterate habits, also, must be taken into the account; but yet we must be sharp. By such failings they will get wise.

Feb. 4- The deposed Catechist is now fully sensible of his error and sin, and begs to acknowledge it. He persisted in his lie, for fear of a certain Brahmin. Folly upon folly! How rejoiced should I have been, had he acknowledged his error immediately in that man's presence! What shall we say, when we see men, who have long professed the Gospel with credit and usefulness, on particular occasions fall into sin? But, in one respect, we cannot much marvel at it, when we consider, that lying is the ruling habit of the Natives from their youth up, and that a lie for the good of others is even thought a virtue. Under these circumstances, even the true Christian may, in an unguarded moment, and from a wrong judgment, be overcome by his former habits. If he then truly repents, gets wiser by experience, and seeks the grace in Christ Jesus afresh, the evil will still be healed.

[Rev. C. T. E. Rhenius.

Feb. 7: Sunday-Visited a poor man's sick wife, exhorting her and the ethers to trust in the Living God, and turn to Him with their whole heart, and that then they might expect His aid in their distress. Many of our people, alas! have very confused ideas of afflictive providences. Though they were before, when Heathens, subjected to all kinds of misery, yet they think that unless outward profession of Christianity will exempt them from sickness and other afflictions it is not worth adhering to. They are frequently instructed on this point; and the end of all affliction is pointed out to them, as well as the true remedy, and the usefulness of affliction to those who earnestly seek and apply that remedy. But few as yet can be lieve; and, consequently, few follow our advice to turn to God in prayer with their whole heart, and confide in Him alone. Many still consult and follow, secretly, heathen quacks and sorcerers: and when, with such a divided heart, not

calling upon God in truth, they do not immediately find assistance and deliverance, they say, "What profit have we from Christianity?" and several turn back altogether. This I speak from sad experience, especially during the last year, when I saw the people more closely. This experience dictated the above-mentioned exhortations to the sick woman and her relations.

Vedamoottoo, one of the principal Members of the Congregation of Kolattookoody, is a very lively and active young man, who, above others in this village, is steadily attached to the Word of God, and of whom, notwithstanding some faults, I always had good hopes: he related to me several instances of the Lord signally punishing those who did common work on the Sunday, by their losing the profits of the whole week through some accident. I was glad to hear of these, because such instances give greater influence to the exhortations on this point.

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[Rev. J. C. T. Winckler. Feb. 10-Went to Nannikoollam. Feb. 11-In the afternoon the Congregation met together; when we took into consideration the serious troubles into which they had fallen by the instigation of a Chetty of Etimoly, aided by the imprudent conduct of the nowdeposed Catechist. The deposed Catechist was present; and after the secular business was disposed of, he requested permission to address the Congregation; when he feelingly acknowledged his error and that of the other people, and also the justice of his being dismissed; and exhorted them all to take warning, and live in future more as becomes Christians. I greatly pity the man; and still hope to see him one day restored to usefulness in the Church, being made wise by experience. The Headman of the Congregation at Nannikoollam acted honourably in the affair, having advised the Catechist not to meddle with it, as it was one with which he had nothing to do. Though the Christian Name has been subject to reproach by him, yet there is every appearance, not only of the stain being wiped off, but also of its turning out for the increase of the Church. Here is a cluster of populous Villages, viz. Nannikoollam, Etimoly, Perampanney, Poodore, and Supramaniyapooram, in all of which are Congregations. Before I came, about twenty new families at Poodore had already requested a Teacher.

I now hear that the Heathen had been watching very narrowly what I would do in this affair, in which the Catechist and some of the Congregation had offended; and seeing that I had no respect of persons, they expressed themselves highly pleased, and very favourable towards Christianity. It was an interesting day.

I then went to Etimoly; where the Soodras of the Chetty Caste reside on one side of the road to Maleiyalim, and the Shanars on the other. The Shanars wished to have the Chapel on their side, behind their houses; and they had actually already erected a pandal for the purpose. The Chetties pointed out a place between both, near the road. This was, of course, the most eligible spot; and the Heathen also approved of it. A great crowd, perhaps the whole Village, was collected together. After a long and noisy conversation, and after addressing them on Love one another, as I have loved you, the latter spot was fixed upon; and a piece of Palmyra was immediately brought, and put into the ground-a proceeding, among the Natives, equal to writing a Title-deed. Only a few Maravers grumbled: all the rest seemed to be pleased with the result. The new people of Poodore then requested me to come to their Village. I rode over, and had a Prayer-Meeting with them, discoursing to them on the Pearl of great price. Formerly there were but eight families; but since the late troubles, twenty more have joined them. The people of Supramaniya pooram then requested a visit. I went, and addressed a pretty large assembly, on, Come, all ye that labour, &c. Here are twenty families, including the increase since the troubles. These two latter places want a separate Catechist. The people appeared very desirous of instruction in the Word of God. There may be some other motive behind; but I took care to discourage every other, but that of being saved from sin. It was certainly wonderful before my eyes. May the Lord Jesus gather himself a true Church from among this people, that they may fly as doves to their windows!

Having returned to Nannikoollam, and taken some refreshment, I had another meeting with this Congregation, endeavouring to impress upon their minds the blessedness of union and peace. I have partly succeeded, though some men were not as they ought to be.

Feb. 12, 1830-Towards the evening, I

rode over to Tooverkoollam, a Shanar Village of twenty houses; all the families professingChristianity eight months since. I went through their street. They are still much behind many other Shanars, in point of cleanliness and decency, as well as in knowledge. Their Tamul is very barbarous, and I had to use my best efforts to approach their level of speaking. They know something of the Catechism by heart, though still imperfectly. I had much work with them. However, they appear sincerely attached to Christianity, and have converted their two Ammen Temples into Prayer-Houses. The Catechist of Kalungaviley has too much to do, to attend to them more frequently.

Feb. 13 I proceeded this evening to Aasirvadapooram, i. e. the Blessed Village; and really it has been blessed. Two years ago it was a wilderness-it was Peykoollam, i. e. the Devil's Tank: now it is a Christian Village, consisting of thirty-five houses regularly built, with a neat and large Church in front. The whole caused sweet and grateful emotions in my mind, when I approached the place. The people, with their Catechist, the believing Thomas, often mentioned in my Journal, crowded around me with joy. Old Peykoollam is still standing close by: the School is there. In the evening, the Church was crowded with men and women, and I had the pleasure of baptizing six persons: one of them is the very Headman who, several years ago, sought to destroy the beginning of the Congregation at Peykoollam, in conjunction with a part of the Brahmins who have given the ground for the new Village. Surely it is the finger of God. And not only here, but there are several smaller Congregations in the Villages around. This is the first Baptism in this place. One of the persons baptized, some time ago, had the sorrow to see his child fall into a well: he took him out, to all appearance dead. The Heathen crowded round him, and much urged him to take quickly a cock, and sacrifice it to Ammen, which would restore the child to life. But the man replied: "Don't want. The Lord Jesus Christ has sacrificed Himself for the child, and now has taken it to Himself: that is enough.' He then took him on his shoulders, carried him home, knelt down, and prayed; and, behold! the child opened his eyes. Probably the shaking, whilst carrying home,