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the necessity of subjecting the impetuosity of zeal to the discriminating correction of wisdom. "If there is nothing on the rock of Chunar, which occasions your frequent illness, I am sure I am not one to advise you to leave the flock. But if there is, as I have much reason to believe, then the mere loss of your services to the few people there, is, I' think, not a sufficient reason for hazarding your life, in which the interest of millions of others are immediately involved. Consider, you bring a fixed habit of body with you, and must humor it, as much as possible, at first. When, after the experience of a year or two, you know what you can bear, go, if you please, to the extent of your powers. It is not agreeable to the pride and self-righteous parts of our natures, to be conferring with flesh and blood: nature, under a religious form would rather squander away life and strength, as David Brainerd did. You know how I regard him as one, 'the latchet of whose shoes I am not worthy to unloose;' and yet considering the palpable impropriety of his attempting to do what he did, when he ought to have been in medical hands, and not being able to ascribe it to fully in such a sensible man, I feel disposed, perhaps from motives of censoriousness, to ascribe it to the desire of gaining his own good opinion."-Then proceeding to the subject which lay so near both their hearts-the conversion of the Heathen-he thus concludes: "I long to hear of a Christian school established at Benares: it will be like the ark

brought into the house of Dagon. But do not be a hurry: let your character become known, and Y may do any thing. If nothing else comes of schools, one thing I feel assured of, that the ch dren will grow up ashamed of the idolatry and oth customs of their country. But surely the gener conversion of the natives is not far off-the pover of the Brahmins makes them less anxious for th continuance of the present system, from which the gain but little. But the translation of the Scri tures is the grand epoch. I trust we shall have th heavenly pleasure of dispersing the Scriptur together through the interior. Oh, the happine and honor of being the children of God, the mini ters of Christ!"

Mr. Martyn's own health, as well as that of friend, was reduced at this time to a weak and lan guid state. To the debilitating effects of the heat ed atmosphere, this was, in part perhaps, to be attributed; but it was certainly increased, if not in duced, by his too severe abstinence. Most strictly did he ever observe the holy seasons set apart by the Church for fasting and prayer:-but the illness under which he now labored was so evidently aggra vated, if not occasioned, by abstinence, that he be came convinced, that the exercise of fasting was so injurious to his health, as to be improper in the degree and frequency in which he had been accustomed to perform it.

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In this sickness, however, though an extreme lanr accompanied it, he was not only patient but On the Sabbath he would by no means defrom his work;-"I was assisted," he says, "to through the usual ministrations without pain. In morning I preached on Psalm xvi, 8—10, and ainistered the Lord's Supper with rather more mnity and feeling than I usually have. The t of the morning I could do little but lie down. the afternoon I found, I suppose, two hundred men, and I expounded again at considerable gth. Read Pilgrim's Progress at the hospital. exposition with the soldiers I found great engement."

s a proof of that wretchedness and ignorance the natives, which so excited Mr. Martyn's comassion for them, we may adduce two instances with which he himself has furnished us, in a Brahin and a Ranee (a native princess;) though peraps the Brahmin may be considered as only avowng sentiments too common amongst many who are called Christians, and have the Book of God in their hands. "A Brahmin," he says, "visiting my Pundit, copied out the Parable in which the Ten Commandments were written, with a determination to put them all accurately into practice, in order to be united with God. He had, however, an observation to make, and a question to ask. There was nothing,' he said, 'commanded to be done, only things to be abstained from; and if he should be taken ill in the bazar,

or while laughing, and die; and through fear of transgressing the third commandment, should not mention the name of God, should he go to heaven? The Ranee of Daoudnagur, to whom I had sent a copy of the Gospels by the Pundit, returned her compliments, and desired to know what must be done for obtaining benefit from the book; whether prayer, or making a salaın (a bow) to it? I sent her word she must seek divine instruction in secret prayer, and I also added some other advice."

Little as there was that was promising in either of these characters, there was yet more appearance of what might be thought hopeful in them, than in Mr. Martyn's Moonshee and Pundit, whom he still continued to labor, incessantly, though unsuccessfully, to convince of their awful errors.

"My faith," he complains again, "tried by many things; especially by disputes with the Moonshee and the Pundit. The Moonshee shews remarkable contempt for the doctrine of the Trinity. 'It shews God to be weak (he says,) if he is obliged to have a fellow. God was not obliged to become man, for, if we had all perished, he would have suffered no loss. And as to pardon, and the difficulty of it, I pardon my servant very easily, and there is an end. As to the Jewish Scriptures, how do I know but they were altered by themselves? They were wicked enough to do it, just as they made a calf.'In all these things I answered so fully that he had nothing to reply." "In the afternoon I had a long

argument again with the Pundit. He too wanted to degrade the person of Jesus, and said, neither Brahma, Vishnu, nor Seib were so low as to be born of a woman; and that every sect wished to exalt its teacher, and so the Christians did Jesus."

March 14.-"The quotations which I collected from Scripture this day, in treating on the Parable of the inconsiderate King, in order to illustrate the idea of the sufferings to which Christians are exposed, seemed to offend both the Moonshee and Pundit very much. In considering the text-'the time cometh when he that killeth you shall think he doth God service,' he defended the practice of putting infidels to death, and the certainty of salvation to Mooslems dying in battle with the infidels, and said, it was no more strange than for a magistrate to have power to put an offender to death. He took occasion also to say, that the New Testament, as we gave it, and the church service also, was stuffed with blasphemies. With the benighted Pundit I had a long conversation, as he seemed to be more in earnest than I had yet seen him. He asked, whether by receiving the Gospel he should see God in a visible shape, because, he said, that he had seen Sargoon, the deity, made visible: this he affirmed with great gravity and earnestness. At night I lost time and temper in disputing with the Moonshee, respecting the lawfulness of putting men to death for blasphemy. He began by cavilling at the Lord's Prayer and ridiculing it, particularly the expression 'hallow

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