short of blasphemy against the omniscient and all-wise Judge.

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Let us lastly refer him to two direct declarations on this subject from our Lord's own mouth. The first is that passage which he so much labors to evade; "This gospel of the kingdom shall be preached in all the world for a witness to all nations, and then shall the end come." Our author's attempting to explain away this by saying that the gospel has been preached in India for three or four centuries, is weakness itself. Were we to grant that it was the gospel they heard (although he himself tells us that it was not, for it was something suited to "a quite sensual people,") still in how many of the towns, the cities, or even the provinces of India was this ever distinctly made known? But is it the way of the Saviour to sentence to "an everlasting curse" for not believing the gospel, those who have never heard it? If the apostles shook off the dust of their feet against any; it was against those who after personally hearing it, rejected it, contradicting and blaspheming. Further let the Abbé say how many of the unborn generations of India have thus heard it, contradicting and blaspheming? Yet his fanaticism places them under this "everlasting anathema," as really as those now living. Is this the way of Him that waiteth to be gracious? We know that it is not. Did this passage therefore stand alone, it would be completely decisive against our author's book.But to this we have to add, our Lord's last and solemn command before he sat down on the right hand of the majesty on high, expecting that his enemies should be made his footstool. "Go ye therefore and teach all nations, baptizing them, (success was then intended) in the name of the Father, the Son, and the Holy Ghost;-and lo I am with you alway even to the end of the world.”

After such a full recognition by our Lord of all the prophets had said,” and so many new confirmations of it from his own mouth, it was not necessary that the least allusion should be made to this glorious event by his Apostles. Yet in the Epistles we find so many references to it as a known fact, that we wonder how our author could escape from them. Thus in Rom. viii. the Apos tle alludes to it as so certain that the expectation of it, cheered him and his brethren under the heaviest afflictions. "For" says he (v. 20)“ the earnest expectation of the creature, (xois,) waiteth for the manifestation of the sons of God." But what does the creature expect from this manifestation of the sons of God? That it "shall be delivered from the bondage of corruption," to which it has been made subject by the entrance of sin, "into the glorious liberty of the children of God." The heavens, the earth, and the irrational creatures, shall then no longer be compelled to dishonor their Maker by the corruption of man, the lord of this lower creation ; but being "brought into the glorious liberty of the sons of God," they shall glorify Him, and thus be restored to their original work and design. Now this the Apostle esteemed so certain an event, that he represents the whole creation not only as expecting it, but as "groaning and travailing in pain together," till it shall be accomplished. And shall this never be realized? then the expectation is vain;-and the word of God is vain which represents it as certain. "But it will take place in heaven hereafter." Before that can happen however, the lower creation which thus groans, will have been dissolved for the heavens shall pass away with a great noise, and the elements melt with fervent heat; the earth also and the works that are therein, shall be burnt up. If it be not done previously, "the creature" will never be de

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livered from the bondage of corruption and brought into the glorious liberty of the children of God; it will wear the dreadful yoke to the last moment of its existence !

But if our author will turn to Rom. xi. 25, he will find the Apostle describing this glorious event in so many words, as among the most certain of all things. "For I would not have you ignorant, brethren, that blindness in part is happened to Israel until THE FULNESS OF THE GENTILES be come in; and so all Israel shall be saved." Thus the apostle connects it with an event which God himself hath declared" to be to him as the ordinances of heaven," the changes of day and night. But will our author exclude the five hundred millions under the yoke of brahmunism and boudaism from, "the fulness of the Gentiles ?" What! and admit Europe with her hun. dred and seventy millions! By what rule of scripture or common sense? The latter may be included, but the former MUST.

What will he say further to ch. xvi. 26, "My gospel and the preaching of Jesus Christ- is, by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith?" Why did not he and his predecessors give the Hindoos "the scriptures of the prophets" in these three or four centuries," according to the commandment of the everlasting God?" Does he wonder that they are not won to the obedience of faith when he neglected the means God has commanded? But shall the negligence of himself and his predecessors make the promise of God of none effect, so that these five hundred millions shall not be included in the" all nations?" -God forbid; yea "let God be true, and every man a liar."

-We further ask our author why he overlooked 1 Cor.

xv 25; "He must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death." But who are these enemies that Christ must put under his feet before he destroy death, or before the end of the world? Are they not the works of Satan, sin in all its forms, infidelity, superstition, idolatry? And shall brahmunism and boudhism continue to maintain their dominion over their five hundred millions of votaries? Not if the word of God be true-and God be Almighty. Shall we again remind him of the Apostle's confirming and illustrating the promise made to Abraham;"In thee shall all nations of the earth be blessed?" We have already observed that this one sentence cuts up all his system. "All nations," are included; and they are "to be blessed" by the gospel, not laid under a perpetual anathema, extending to unborn generations to the end of time! Let us advise our Abbé to recollect the solemn admonition, "Add thou not unto his words, lest he reprove thee, and thou be found a liar.”

Had he carefully examined the Apocalypse, he would have found this blessed event shewn to the beloved Apostle, as one of those things "which must shortly come to pass." Let him read ch. xi. 15;"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of the world are become the kingdoms of the Lord and of his Christ; and he shall reign for ever and ever." Does he suppose this will never take place? Then he may as well suppose that there will be no day of judgment, and no heaven hereafter; for they rest on precisely the same testimony. Further, did he never notice the description of the church of God in ch. xxi. 2, " And the kings of the earth shall bring their glory and honor into it"-" And they shall bring the glory and honor of the nations into it?" Will he say,

that this belongs to the church triumphant in heaven? If he does, we ask him, what king, or nation, or individual will be found in heaven, who has not first loved and served the Saviour below?

Such then is the evidence from the Old and New Testament which our author has to annihilate, before he can establish his first position. The fact is, that nothing is more certain than this event, not even the rising of tomorrow's sun. There is no event predicted so often and in so many different ways, beside the death of the Redeemer of men,-and that is only a pledge of this being accomplished,--of the heathen being given him for his inheritance and the uttermost parts of the earth for his possession. Are not the sufferings of Christ, an infallible pledge of "the GLORY THAT SHALL FOLLOW?" Moreover, to understand this thoroughly, our Abbé needed only the aid of careful observation, and common sense. Beyond this we have employed nothing; our author's fanaticism therefore, even if it be sincere, is quite inexcusable. So far is it from having any foundation in Scripture, that it is opposed to its whole current of evidence. Yet is it so savage in its very nature, that, should they not treat it with perfect contempt, it may lead the whole Christian world to devote the present and every future generation of India to eternal death. When he finds what the Scriptures really declare on this subject, must he not, as a Christian Missionary, feel grieved at his negligence in searching them? and will he not mourn its dreadful effects in thus leading him to devote to present misery and eternal ruin the unborn millions of a country in which he spent thirty years as a minister of peace ?