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THE

METHODIST MAGAZINE,

FOR NOVEMBER, 1819.

BIOGRAPHY.

CONVERSION OF A BUDHIST PRIEST.
By Mr. HARVard.

(Concluded from page 728.)

GEORGE NADORIS DE SILVA is another proof of the power of the gospel to change the heathen. Since his baptism he has chiefly resided at Colombo, and regularly attended the Mission House, as one of the native translators of the Holy Scriptures; an office for which he is well qualified by his profound and critical knowledge of the primitive languages of the East. He is always extremely willing to render us any assistance, and I believe takes an interest in our prosperity.

Even before his baptism it has been seen that he was the subject of strong religious feelings; and those feelings have been frequently visible in him since that time, and to the present. There is a decided seriousness and thoughtfulness in his whole deportment. There can be no doubt that, under the Divine influence, his mind, piercing through the externals of religion, has a distinct perception of the spiritual nature and sanctifying tendency thereof. And, in a conversation with Mrs. Harvard, upon Divine things, some time before we left the island of Ceylon, he wept much, and was observed to be very greatly affected. He has certainly not inclined the least to heathenism since his baptism; he is, however, in critical circumstances; is much exposed from various quarters, and needs an interest in the prayers of those who prevail at a throne of grace. James v. 16-20.

He has regularly met in class with us for some time past, and retains his desire to be not only a nominal, but a true and spiritual Christian. On these occasions I have often met and conversed with him myself, and have had every reason to be satisfied with his very apparent sincerity and simplicity. He has, since then, been for a considerable time absent in the interior provinces of the island, where, as I have already observed, during the late disturbances, he has rendered the British Government several VOL. XLII. NOVEMBER, 1819.

important services. May his life be long preserved for the service of the gospel! And may his heart ever esteem it his greatest happiness to become in any way, subservient to the glory of God in the salvation of his heathen countrymen! Amen.

A letter, which he himself wrote, a few days before his departure from Colombo, to our Missionary Committee in London, (See Missionary Intelligence in our October Number, page 785,) gives a plain unvarnished representation of him. To this I beg to make reference; and shall only add the following translation of an essay or sermon, which he wrote shortly after his baptism on the subject of Christianity. It is addressed to his heathen countrymen, and to the heathen in general, and is entituled, "The Demonstration of the Truth of the Christian Religion, and the Creation explained."

TRANSLATION, &c.

It is reasonable to believe that there must be one God, who created the world, and all the creatures, and all other things which are therein. Should a person, on his entrance into a wilderness, destitute of human beings, behold an artificial edifice there, he would think within himself, "This edifice, which is extremely artificial, and which bears evident marks of harmony and design in its construction, must have been the work of some most skilful person." He would not attribute it to chance. Thus, in like manner, the heavens and the earth, the sun and the moon, the stars, and all that in them is, as they form one harmonious and glorious system, and exhibit the utmost contrivance and skill in their formation, must have been the workmanship of some great and clevated Divine Being. It is unreasonable to attribute them to chance; as it would be also to suppose that they had been made by men, or devils, or inferior deities, as it is in the books of the Budhist religion. Allowing these beings to have had an existence, of which we have no proof at all, still how could they have formed works so superior to themselves?

Therefore it is becoming a reasonable man to believe what is said on this point in the book of the Christian religion, that all these things were created by a true, eternal, supreme Being, Lord of all the worlds; and believing this, it is obvious that there is one most true God.

It is, on the contrary, quite unreasonable to believe, according to the Budhist religion, that the existence of all these things is by chance; and besides, in this respect neither is the Budhist faith any more consistent with itself than it is with right reason,

For this translation we are indebted to the kindness of Mr. Philipsz, the third Maha Modelier, and Principal Interpreter to the Honourable the Supreme Court mi Judicature in Ceylon, a much respected native Chief, of sterling Christian principles; from whom, and from his colleague, Mr. Dias, another much respected native Chief, we have received many kind attentions, which I am happy to have this opportunity of acknowledging.

For if it be true that the existence of all things is by chance, as it affirms, how then can it be that some things have been created, by the deities, which it also maintains; therefore, that is not to be believed which is stated in the book Dharrmadda Jataka, and several other books of the Budhist religion, that palaces, places of bliss, celestial worlds, &c. &c. have been created by the deities, and by Budhu. if it be true, on the one hand, that these things have been created by the deities, and by Budhu, it connot be true, on the other hand, that the existence of all things is by chance. So that one part of the Budhist system contradicts another part of the same. It is easy, therefore, for men of understanding to perceive, that this representation is not a

true one.

Some, who have no understanding, will say, that if all these things have been created by God, has any one ever seen him? Is it possible to believe in a being that was never seen? In answer to this, we say, and let our sober judgment decide on the propriety of the reasoning, a man does not see his own soul; but is he, on that account, to believe that he has NO SOUL? It is plain and obvious that there is in man a living soul, or spirit, which is distinct from the body, which is invisible, and not to be perceived, and which exists within us wonderfully and mysteriously. And, if it is by our spirits, which thus so mysteriously exist within us, that all the actions of our bodies are caused to be done; consequently, it is perfectly reasonable and proper to believe that there is a mysterious SACRED SPIRIT, the actuating Soul of universal nature, the invisible but Divine source of every good motion, of every good thing-OUR GOD!

Who is this SACRED MYSTERIOUS SPIRIT, who hath created all things? It is obvious to men of understanding that he is the SUPREME BEING, all powerful, most merciful, high, and gracious. It appears, from the creation of all things, that he is high and all-powerful; and that he is most merciful unto all, may be seen in that he has appointed his only-begotten Son, Jesus Christ, to suffer many miseries and death, for our redemption, who cheerfully laid down his life to raise us to his kingdom. Let all men adore THIS GOD-THIS SAVIOUR.

There is but one God, who created all this. It is unreasonable to believe, as is taught in the Budhuist religion, that there are many deities or gods. For if it be not the case that there is one Supreme Divine Being only, who governs all things, and controls all events, how could the world and all things be made to remain in the same harmonious state; all the various parts of the creation contributing as much to the general comfort as to the general glory and beauty of the whole. If there were many deities presiding over the world, would there not be a frequent danger of interruption to the general course of events, from their differing

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