the River Side, and conversed with several. Some appear as if they had no soul to save, and all that we can say seems as if we were battering a rock with a ball. Who is sufficient for these things? None but He who is Almighty.

Sept. 16, 1814.-This morning Brother Abdool accompanied me to the village, near to a Christian Friend's, who invited him. On entering the area, we saw a Gooroo, or spiritual guide, lying down in the midst of about twenty of his disciples. He is a young man, just come from Bindrabund, a second Juggernauth, about thirty-six miles from Agra. This class of people make a circuit from village to village, and proselyte disciples, whom they visit in their route, and are sumptuously entertained by them during their stay, and on their departure take what the people can afford to give them. About eight or ten of this man's Cheylohs (slaves, or pupils), having their guitars and other instruments of music with them, sing and chant before him.

Brother Abdool began by asking them whom they worshipped. They answered, "The one true God." Abdool said, "We do the same.' They spoke of the transmigration of souls. Abdool said, it was not true. The Gooroo then began to flatter him, by saying that he had heard of him, and that the transmigration happened to those only who believed in it, and to no other. Abdool then spoke to them on the origin of sin, and of the love of God in the redemption of man through the blood of his Son. The people listened with attention. One of the disciples said they were not in search of a new way to heaven, or of any new doctrine, and that he was satisfied with what he had; that his Gooroo had told him to remember the Deity, and that was sufficient. After much more conversation, the Cheylohs struck up a tune, and desired us to stop to hear. We staid a few minutes, and then left them. Sep. 20. Accompanied by a friend, I went to the River Side, and both were occupied separately in speaking to the people. These poor souls seem to think this subject too great for them, and that it only concerned learned men. I told them that they had souls to be saved as well as the learned; that they had to render an account as well as others; and would have their portion in heaven or hell immediately after death; and that each of their souls was worth a world. After about half an hour's talk we left them. They then began to say, as the

natives in general do, that now the Sahibs have a religion as well as themselves, and are concerned for eternal things. From the conduct and walk of Nominal Christians, the Hindoos conclude that we have no religion. -About sunset went to the village in the vicinity of the Cantoninents. About twenty assembled. The same spiritual guide mentioned before being in the midst of then, questioned him respecting the creation, and the origin of sin: he candidly acknowledged his ignorance of these things. On further conversation he plainly told me that he could not read at all. His disciples appeared to know more than he did; yet these poor creatures are so besotted as to adore him, yea, and think him more than a mere man. After hearing the statements, by their leave read and expounded the First Chapter of Genesis, and spent

an hour with them.

Sept. 21, 1814. This afternoon spent about half an hour at the River Side in conversation: found even a Mahometan casting dough into the river (as a religious act) to feed the turtles, which are in great abundance here; and are quiet even to such a degree, that the people shove them off with the foot. Questioned him on the subject. He said he was doing good. Asked him if he did not think it would be doing better to bestow his food upon his fellow-creatures: he replied that he was feeding many here, whereas what he had to bestow would but satisfy one. I asked him if he thought that could do away sin he replied, Alms would do it. Others that were present said that they did not think the Sahibs concerned themselves about these things.

:

(To be continued.)

WEST INDIES.

WESLEYAN METHODIST MISSIONS.

We refer our readers to the brief statement of these Missions which we gave in our Number for September. The following General View, and the History of each Station, are abstracted from Dr. Brown's History of the Propagation of Christianity. The account of the Present State of each Mission is derived from the last Annual Report of the Society.

General View of the Missions.

In Autumn 1786, the Rev. Dr. Coke, accompanied by three other Methodist Preachers, destined for Nova Scotia, sailed from England for that country; but, after being ten weeks at sea, the violence of the gales, a leak in the ship, and apprehension of the want of water, forced the Captain to change his course, and bear off for the West Indies. Having landed on the Island of Antigua, Dr. Coke and his companions resolved, that, instead of proceeding to the original place of their destination, they would attempt to begin a Mission on this and some of the neighbouring islands.

In comparing the numbers in the Methodist Societies in successive years, nothing is more striking, than the frequent and even sudden variations which have taken place in the amount of their members. It must, however, be remarked, that the Negroes in the Methodist Societies are not like the members of other churches: few of them comparatively have been baptised or admitted to the Lord's Supper; they have simply agreed to submit to the discipline of the Methodists, and professed a desire to flee from the wrath to come; so that, as these are the only qualifications which are necessary to constitute a member, it is no wonder that their number is liable to great variations. Besides, the Missionaries are, in general, not fixed, but ambulatory, in the same manner as their preachers are in this country. After remaining two or three years in one island, they remove to another, and are succeeded by a new brother; a circumstance which must have no small influence in producing this irregularity in the number of their members.

It is, perhaps, scarely necessary to remark, that few of the Missionaries are men of what is usually termed liberal education. "Though we judge," say the Committee, "that human learning, if accompanied with piety and humility, is not only a desirable embellishment, but a very important advantage to Christian Missionaries, yet we by no means deem it indispensably necessary. We have found by experience, that men of sound judgment, of ready utterance, and of burning zeal for the glory of God and the salvation of men, well

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acquainted with experimental religion, with the Holy Scriptures, and the great doctrines of Christianity, though destitute of classical learning, have been the instruments of converting thousands from the error of their ways, and of building up believers in their most holy faith. The aid of men thus qualified and thus honoured we dare not refuse, when immortal creatures are perishing 'for lack of knowledge.' But we endeavour to be very careful that all our Missionaries, if not men of general science, should at least understand that particular science which they are employed to teach, the Gospel of Christ Jesus."

"The leading doctrines taught by all our Missionaries are the following: The eternal existence of God, Father, Son, and Holy Spirit; the total ignorance, sinfulness, misery, and helplessness of man; the necessity of remission of sins, and of a complete renewal of the heart in knowledge, righteousness, and true holiness, after the image of Him that created us; the infinite mercy and grace of God, as the only source of man's redemption; and the atonement made by Jesus Christ for the sins of the whole world. They constantly affirm, that the me diatorial work of Christ is the sole meritorious causeTM of salvation; that whatever subordinate means may be employed, the Holy Spirit is the grand and proper agent of the work of grace in the heart; that repentance towards God, and faith towards our Lord Jesus Christ, are necessary to the sinner's actual participation of pardon and eternal life; and that believers must persevere in holiness to the end of their days, in order that their labour may not be in vain in the Lord."

As a proof of the general good conduct of the converts, it is not unworthy of notice, that when an office which requires trust and confidence becomes vacant, such as that of watchman, it is a usual practice with the planters and manages to inquire for a religious Negro to fill it. Indeed, in Antigua, Nevis, Tortola, and St. Vincent's, the proprietors of estates, and the other inhabitants, are so fully satisfied with the conduct of the Missionaries, and so sensible of the political as well as moral and religious advantages resulting from their labours, that they entirely support the Missions in these islands by their voluntary contributions.

History of the Antigua Mission..

In the year 1760, Nathaniel Gilbert, Esq. speaker of the House of Assembly in Antigua, began to make some attempts to promotē the interests of religion on that island. His attempts were at first confined to a few persons, whom he collected together in his own house on the Lord's day; but afterwards proceeded to preach in public, not only to the White people, but to the Negro slaves. He persevered in his labours, amidst numerous indignities which were thrown upon him; and had at length the pleasure of uniting about two hundred of his hearers into a Christian Society, and continued to watch over them with all the affection and solicitude. of a father. In the midst of these useful and disinterested labours, he was called to enter the eternal state, and his disconsolate flock were left as sheep without a shepherd.

From the death of Mr. Gilbert, nearly twenty years' elapsed before one was found to supply his place. At length, however, Mr. John Baxter, a member of the Methodist connection in this country, embarked from Chatham for Antigua, to work as a shipwright in the service of Government; and, having on his arrival found religion at a very low ebb on the island, he embraced the opportunity of his leisure hours for preaching the Gospel to such as would hear him. Such of Mr. Gilbert's hearers as had survived the ravages of death, and remained faithful amidst abounding iniquity, soon flocked to him. In the space of five years, he collected together into a society about a thousand mem bers; but unhappily, through a laxity of discipline, many were received into it, whose conduct but ill corresponded with their profession.

On Dr. Coke's arrival in December 1786, Mr. Baxter agreed to relinquish a lucrative situation which he held on the island, and to devote himself entirely to the work of the ministry, along with Mr. Warrener, one of the preachers, who was originally destined for Nova Scotia. It was now, however, found necessary to discard many of the members, as unworthy of the profession which they made, a circumstance which considerably reduced the num ber of the Society. But the advantages which resulted from it, amply counterbalanced this inconvenience. It rescued the Gospel from disgrace, induced those who remained to walk with greater circumspection, and ultimately proved beneficial to the interests of religion. Since that period, the Methodist Society in Antigua has been subject to considerable variations. But amidst these changes, it has, in general, been more or less on the increase; so that though the branches have occasionally been blasted, the tree itself has been taking deeper root. The following table exhibits the number of members in the Methodist Societies in Antigua, for several years past.