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ing from these Mysoreans, turn to other Gentiles, as did Paul; or does he abandon the work altogether? Thirdly, did Paul when he saw that they judged themselves unworthy of eternal life, place their children also under an everlasting anathema? If he did not,-and we know that so far from doing this, he declares, that ultimately "all Israel shall be saved," why does our Author devote to eternal death the unborn generations of India? Fourthly, did Paul devote the whole of even that generation of Jews to eternal death? Did he not go into the synagogue of the Jews at Iconium, the very next town to which he went? Lastly, if these things are so; what are we to think of our Author as an expounder of Scripture? Can any thing be more disgusting than his ignorance of scripture, unless it be, his reference to it as justifying his real or affected fanaticism.

It is amusing to see a Christian missionary gravely give his opinion, (p. 47,)" that the support of the civil government might have rescued Christianity from the degradation," into which the falsehood and dissimulation of his predecessors had in reality plunged it; but that "it is a question now, whether all practicable support on the part of government could materially advance its interests." What aid did the Apostle Paul expect from the civil government? What aid did it lend Christianity in the first three centuries? That of ten cruel persecutions! And in what ended the aid of the civil government in the fourth and succeeding centuries? In the rise of Antichrist, in forbidding men to judge for themselves of the Sacred Scriptures, and the almost entire extinction of true religion, except among those who "wandered in dens and caves of the earth, destitute, afflicted, tormented."

Further, who beside our Author ever grounded his

hope of the Hindoos being converted upon their intercourse with others (Europeans), who, according to him, are still more the slaves of vice than themselves? Surely this is to expect, that Satan should now cordially unite in establishing holiness among the Hindoos, even by means of those whom he has taught to wallow in vice themselves! If our Author knew the scriptures and the power of God, he would feel that Jesus Christ will never accept such help in establishing his kingdom; for he is, "the Lord God Almighty;" and he must reign till he hath put all enemies, under his feet. "Jesus Christ the Righteous", will no more accept the help of the drunken, the lewd, and the openly profane, than that of the dissembler and the liar.

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But it is somewhat strange for our Author to talk of the Hindoos manifesting disgust for the religion of the drunkard, the adulterer, the profane swearer, characters in which, he is so fond of investing Europeans. This is almost equal to his talking of the religion of the dissembler, and the deceiver. Were, what he says of the Hindoos, really fact, however, that they view with sincere aversion, the religion of the drunkard, the lewd, the debauched, the dissembler, and the deceiver, we should have reason to hope, that they are not far from the kingdom of God; for God himself views it with infinite abhorrence.

His bringing forward the Mahometans, (p. 48,), as not having converted the Hindoos by oppression, cruelty and tyranny in a thousand years, is no less singular. Let us put the idea into plain English. Satan himself has failed in bringing the Hindoos to God, although he has been labouring for a thousand years by means of the Mahometan delusion, to render them-more and more the slaves of iniquity; therefore the Almighty and All-wise

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Saviour, so much his inferior in power and wisdom, will never be able to effect it. Imposture, combined with violence and cruelty, has failed to recall the Hindoos to a state of love to God and love to man; therefore, the Holy Scriptures, which "convert the soul," will never effect this change, even in the hands of Him "who caused the light to shine out of darkness."

We must intreat our Author not to assume the character of a Prophet, and tell us what the Hindoos WILL BE" after another thousand years." He has already failed so egregiously as an Expounder of the Divine Decrees, that we cannot allow him the least claim to Divine inspiration. Besides, would he but come and reside a month in Calcutta, he himself must feel ashamed of assuming the prophetic character respecting the Hindoos' never changing, when he saw them indulging themselves in English chariots and carriages perpetually, in erecting houses according to the Grecian orders of architecture, in giving entertainments in the English mode, and what is much better, in encouraging plans for general education, and filling the public papers with their subscriptions for the relief of the distressed, not only of their own nation, but of others whose distresses are laid before them. It seems that the Hindoos were not precisely thus elegant in their taste, enlarged in their views, and benevolent in their feelings, when our Author left Mysore. Let us then entreat him to restrain the spirit of inspiration however strong he may feel it within, and say nothing relative to what the Hindoos will be a thousand years hence. But alas! we find him unable; the sacred impetus is too powerful. As the Mesopotamian Seer addressed Balak after being admonished by the animal he so unjustly smote, he in effect says to Menu, "Come, and I will advertise thee what this peo

ple shall do to thy people in the latter days. "Should the intercourse between the individuals of both nations by becoming more intimate and more friendly, produce a revolution in the religion and usages of the country; it will not be to turn Christians that they will forsake their own religion;" that Saviour, who, having delivered the English from their ancient idolatry, accustomed as they were to immolate whole hecatombs of living victims to some vile god whose name is now lost, and to go naked and paint their skins, has now made them one of the most enlightened, benevolent, and powerful nations on earth, will never have mercy on thy people, although he has declared that he will be "the God of all the families of the earth." They are all under an everlasting anathema, for not listening to the "brahmuns from the West." The Saviour of men who has declared that the "earth shall be filled with the knowledge of the Lord," will leave thy nation "to become perfect atheists ;" and "if they renounce their present manners, it will not be to embrace those of the Europeans, (whom they now imitate more and more every day,) but rather to become what are now called pariahs," who (as may be seen in my "Description") attracted by the stink of a rotten carcase, fly in crowds to dispute the infectious carrion with the dogs, the ravens, and other birds of prey."

CHAPTER VI.

The Abbé Dubois's Second Letter examined.

Our Author's Second Letter is addressed to the Rev. G. B. Bombay; it is dated December, 1815. Although it includes thirty-five printed pages, it contains little of new matter relative to the general subject of his work. All the remaining Letters, indeed, will scarcely furnish us with as much new matter as the first. What there may be however, we will carefully examine. The first ten pages give an account of the various congregations of Roman Catholics still in India, which include nearly seven hundred thousand. Seven Hundred Thousand Christians in India! Were all these acquainted with their bible and able to tell their neighbours what God has done for their souls in bringing them out of darkness into his marvellous light, in turning them from the power of Satan to God, and redeeming them from their vain conversation received by tradition from their fathers,and no one is a real Christian who cannot, for "if any man have not the spirit of Christ, he is none of his;" what might we not expect from them? How soon, under the Divine blessing, might Christianity pervade the whole of India ! But the Holy Scriptures have never been given them; how then should they have been made wise unto salvation? After learning this, we are quite prepared for our Author's account of them, (p. 63,)"The greater, the by far greater number, exhibits nothing but a vain phantom, an empty shade of Christianity. In fact during a period of twenty-five years that I have familiarly conversed with them, lived among them as their religious teacher, and spiritual guide, I would hardly dare to affirm that I have any where met a sincere and undisguised Christi

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