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tors; and even here their vain possessors are grossly mistaken; for more than half that admiration is the most unlovely envy. The brilliance of all these things strikes the eye, but carries no pleasure to the heart; the immortal spirit within well knows they are but dust; and, in the midst of these baubles, indignantly retires within itself, and refuses to be consoled with a portion no better than what falls to the fowls of heaven, and the beasts of the earth.

Religion is man's greatest good; it pays the most respect to his most important interests; brings the soul to the knowledge and possession of her proper enjoyments, and points her upward to her eternal inheritance. Without religion, the wealth of Creesus cannot save a man from the deepest poverty; with it, the beggar Lazarus possesses boundless wealth, and shall be eternally blessed.

With this idea, the object before me becomes important, in no ordinary degree; and as I see crowds passing by my window, of all ages and conditions ; their high destiny and immortal powers, of which they appear to be scarcely conscious, rises upon me in solemn prospect: cannot but reflect where these persons, and all the multitude that I see move about these streets, will be after the mighty lapse of ten thousand ages. Stupidity may laugh, and infidelity sneer, at such a suggestion, but a heathen monarch wept at the thought that all bis army,


greatest ever assembled, would die in a hundred years. And a greater than a heathen monarch wept over a city, doubtless less guilty before God than this. Yes, after the full period of ten thousand ages has rolled away, not a soul now in this city shall be extinct, or, shall fail to make one of the number destined 10 eternal ages of happiness or misery.

cannot but reflect how important these days are to the thousands I see about me, perfectly unconscious of their value, because thoughtless of the great purposes

to be answered by them, and of the great work to be done in them. As it is with the whole of life itself, so it is with the business of every day; they have an ulterior relation to our eternal state. I am fully aware that the effusions of the Holy Spirit are not at the option of men : it is not in the power of man to cause a reformation in this city. But when I consider the boundless fulness of gospel provision, the explicit and earnest invitations of the gospel : when I know that God is long suffering, “not willing that any should perish, but that all should come to repentance :" when I consider how this city has been distinguished by great and special blessings of providence; shielded in war, delivered from pestilence, prospered in peace, and rising to greatness, I cannot but advert to the stupidity and wickedness, which were never more visible and triunphant than at the present time, with alarm and foreboding,

* Xerxes the Great,

And let

it be called prophesying, or by any other opprobrious name, God will not suffer such blessings to be answered by such ingratitude with long impunity. There will be changes, and the sword of divine pleasure is, I fear, already drawn ; in what way it will strike, or how it will fall, infinite wisdom only knows. : Be it that God's own work is in his own hands, and that he will carry it on when and where he pleases : Christians ought to know that God works by means, otherwise of what use is a gospel ministry? The Almighty and ever blessed God has promised to give his Holy Spirit to them that ask him. But let any one, to whom a thought so improbable as a general reformation in this city, may occur, who may feel a desire for the salvation of this great people ; let him look round him and ask, why it is that sinners are surrounded as with a wall so adamantine, so impenetrable, so impervious to conviction? Why are the impediments so numerous ?- Why is it so awfully improbable that we shall see a general reformation here? Why does it appear so discouraging, so hopeless, so morally impossible, as almost to påralyze the conception of desire, or the secret wrestlings and agonizings of prayer? There surely is a cause, nor is that cause invisible in its operation. Religion is everywhere the same. There is “balm in Gilead, and a physician there.” God is no more hostile to cities than to villages : bis spirit is as free, and his offers of salvation as full, to the people of a crowded city as of the open country. Nor are the people in cities more averse to religion than in the country.

Human nature is, indeed, much the same in all places; but if there is any difference, the people of large cities have more sen. sibility, are certainly more alive to the finer feelings, and to the impulse of public sensations, and are more quick and susceptible to sentimental impressions. They are naturally no more wicked, no more inaccessible to conviction, no more ardent in worldly pursuits, no more insensible to the solemn themes of evangelical truth, or to the condition and prospects of the soul, than the inhabitants of the country at large.


SOUTH AFRICA. The following is a communication from the Rev. Dr. Philip, the

London Missionary Society's Resident at the Cape of Good Hepe, giving an outline of Mr. Campbell's journey, about 250 miles north-east of Lattakoo.

On Mr. Campbell's arrival at Lattakoo, he found circumstances uncommonly favourable to the further extension of his journey * the interior. The missionaries had been recently visited by otchuanas from different tribes beyond them, who had es

pressed a wish to have missionaries among them, and a powerful chief of one of the tribes was at this time at Lattakoo, and had offered his services to assist our traveller in accomplishing the object of his wishes. Accompanied by Munameets, the king of Lattakoo's uncle, and the king, whose name is not mentioned, and a suitable escort, Mr. Campbell left Lattakoo on the 11th April, 1820, in his bullock wagon.

Visit to Old Lattakoo. After travelling about 40 miles in a northerly direction, they came to Old Lattakoo. On the removal of Mateebe to New Lattakoo, the place was taken possession of by people belonging to different tribes, and Mr. Campbell supposes it to contain 8,000 inhabitants. It is governed by a chief of the name of Mahoomar Peloo. At a public meeting of the principal men of the place, there was not only a willingness expressed to receive and protect Missionaries, but even a desire to have them.

A town called Meribohwhey. From thence Mr. Campbell proceeded in a north-easterly direction, and after travelling a week (about 120 miles) came to Meribohwhey, the principal town of the Tammaha tribe, some. times called “Red Caffres," and who are represented as a savage, warlike people. Mr. C. observed that their appearance corresponded with this report ; but he experienced kind treat: ment from them; and after the chiefs had held a consultation, they consented to receive missionaries, and promised them their protection.

A large town named Mashew. He next visited Mashew, a town about 20 miles further, which was estimated to contain from 12 to 15,000 inhabitants. Much land was seen under cultivation. Here Mr. C. had some conversation with an intelligent old woman, who said she came from a country to the eastward, bordering on the Great water, where people live who she said had long hair. At Mashew the people expressed an equal willingness to receive missionaries.

Discovery of a very large town called Kurrecchane. From this town Mr. Campbell travelled a week (about 120 miles) further to the north-eastward, and came to Kurreechane, the principal town of the Marootzee tribe, containing about 16,000 inhabitants. Here Mr. C. found a people arrived to a degree of civilization, and possessing a knowledge of arts superior to any of the tribes he had seen. They smelt iron and copper from the ore. The metals are procured from mountains in the neighbourhood. When Col. Collins was in Caffre land, and among the Tambookees, in 1809, the articles of iron and copper which he found among the savages, he supposed to have been furnished by the Portuguese at De la Goa Bay.

From the description Mr. C. has given of the Kurreechane, the Colonel appears to have been mistaken in this opinion. Th

manufactures of Kurreechane are found to have diffused them selves from the borders of the colony of the Cape of Good Hope to the shores of Mozambique, and from De la Goa Bay to the wandering tribes on the opposite coast. The needles, bodkins, and other articles of a similar nature manufactured at Kurreechane, and found in abundance in the neighbourhood of Angra Pequena Bay, strengthens the supposition that the Portuguese have for many years carried on an inland correspondence between their settlements and the eastern and western shores of Africa.

The desire of keeping any thing in trade secret, indicates considerable elevation above savage life. Mr. C. saw many foundries in Kurreechane, but he regrets that they were guarded with so much jealousy that he was not allowed to enter them.

Kurreechane appears to be the Staffordshire, as well as the Birmingham of that part of South Africa. They manufacture pottery, and in the shape and painting of their articles, show a superior degree of taste. They appear to excel in the making of baskets; and Mr. C. found the walls of their houses ornamented with the paintings of elephants, camel-leopards, shields, &c. On the third day after their arrival, Mr. C. 'found himself in a critical situation, and began to suspect a snare. He was told that the king was advised to take him and his party on a commando against a nation with whom he was at war. As we are not told by what means our brother escaped from this awkward predicament, we may suppose that he might have been deceived in his estimate of the conversation on which this alarm was created. On Mr. C.'s proposing to send missionaries to reside in Kurreechane, they called a Pietso, or a meeting of the principal men. About 300 assembled in a public place, all armed with spears, battle-axes, shields, &c. and an exhibition of savage oratory ensued, where noise, gesture, and fuency of speech were not wanting to make it strikingly expressive. Munameels sat beside Mr. Č. to explain the proceedings. In the course of the discussions, a lively old chief rose up and spoke, pointing his spear in a northerly direction, which immediately produced a general whistling, meaning “ Bravo! bravo!” The interpreter informed Mr. C. that the speech was intended to stir up the people to go to war with a nation beyond them, some of whose people had a short time before carried off several of their cattle. In his own way Mr. C. remarks, “ between you and me, I have heard noises more agreeable to my ear than this whistling was.” After much had been said respecting the war, some of the people began to speak of white men now offering themselves; and the assembly at last resolved that missionaries should be received and protected. The king then presented Mr. C. with two oxen and two large clephants' teeth.

WESTERN ASIA, INTERESTING LETTER FROM REV, MR. JUDSON TO DR. BALDWIN. The following letter will be read by all the friends of evangelical missions,

with pleasure and gratitude. Their joy in the Lord will be greatly in creased, while their prayers will become more fervent and animated. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Is it not evident that the Saviour is now asking, through the prayers of his church, that the heathen may be given to him for an inheritance? Who will not adore the riches of grace manifested in the conversion of so many of the idolatrous Burmans! We humbly trust these may be considered only as the first fruits. Let us pray, without ceasing, for a more extensive

harvest. By another letter received from Mr. Judson, dated Serampore, Sept. 7th,

1820, we learn, that Mrs. Judson's health had considerably improved since her arrival in Bengal, but was not sufficiently restored to justify her return to Rangoon at present. Mr. Judson was preparing to return by the first opportunity. Nothing in either of his letters is mentioned of a war in any part of the Burman dominions, or with any of the neighbouring powers.

[Am. Baptist Mag.

Rangoon, July 19th, 1820, Rev. and Dear Sir, I wrote you March 16th, in reply to yours of Juge, 1819, since which I have received yours of April 5th and 28th, of the same year. My last gave you some account of our affairs to the time of brother Colman's departure. Soon after that event, Mrs. Judson was taken with the liver complaint. The symptoms were at first slight; but they gradually became more dangerous and alarming; and notwithstanding two courses of salivation, and repeated blistering, the disorder continued to gain ground, until she was unable to leave the couch, or walk across the room, without bringing on violent pain. Under such cira cumstances, I determined to accompany her to Bengal, partly for the sake of the voyage, which is commonly beneficial in this disorder, and partly to procure medical assistance, of which we are perfectly destitute in Rangoon. She continued to get worse, till about ten days ago, when we succeeded in raising a very large blister on her side, which seems to have brought her some relief. This we regard as a very merciful dispensation, as it enables her to prepare for the voyage, and get on board ship with more facility and ease than we had anticipated.

Never did I feel more unwilling to leave Rangoon, nor was the mission ever in more interesting circumstances, than at the present time. Since our return from Ava, I have not ventured to make the least public movement; but confined myself at home, holding private worship, translating the Scriptures, and conversing with those who visited me. The Spirit of God has, however, continued operating and carrying on the work, which begun before we went up to Ava, at which time we had baptized three.

On the 25th of April, I baptized Moung Shwa-ba, who was ap. Vol. VII.

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