inheritance among them who are sanctified."

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And yet

what could have been more natural, had he wished them to "obtain an inheritance among those who are sanctified?" What a difference between the feelings and temper of our Indian apostle and the Apostle of the Gen tiles? If then faith cometh by hearing and hearing by the word of God, we fear that this soul transforming grace was found in fewer of these "first proselytes" than our Author imagines. Yet if Xavier made of real converts even a very small number in the "first two or three years," among a people hitherto without the least idea of the word of God; instead of this being "suffici ent to damp the most fervent zeal of those disposed to enter on the same career," it was enough to encourage the dullest, if duly acquainted with the word of God.

From burning alive these stupid heretics in Europe with their bibles about their necks that no one might mistake their crime, Xavier's jesuit brethren, "not to be deterred by difficulties," come after him to bring the word of God to these poor heathen! But in evil hour they announce themselves to be brahmuns; "Brahmuns come from a distance of five thousand leagues westward for the double purpose of imparting and receiving knowledge from their brother brahmuns in India." Of folly more likely to destroy their character for ever, they could not have been guilty. If there be one quality required beyond another in a Missionary, it is veracity, yea even an incapacity of dissimulation. When those to whom he comes are to risk, not only their temporal interests, but their immortal souls on the truth of what he declares, that is, on his veracity, and this in opposition to every thing they have been accustomed to regard as truth from time immemorial; should they not expect him to be incapable of dissimulation? And will not the least devia

tion from truth if discovered, ruin his character with them for ever?

Mark the apostle's anxious care on this head in the little anecdote he relates of himself in 2 Cor. ch. i. He had talked of coming to Corinth, and did not come. Aware of the possible effect of this, even if it were supposed to arise from mere change of mind, he says, "When I was thus minded, did I use lightness? or the things I propose, do I propose after the flesh, (through mere caprice) that there should be with me yea yea, nay nay?" And fearing the unjust inference that the word on which he and his companions had caused them to rest for salvation, was the dictate of caprice, he adds, "But as God is true, our word toward you was not yea and nay." "For," whatever may be said respecting my changing my intention of coming to you, "the Son of God, Jesus Christ, who was preached among you, by me, and Silvanus, and Timotheus, was not yea and nay, but in him was yea." And he at length clears himself even of the apparent inconsistency of saying that he would come when he did not, by solemnly calling God for a record upon his soul, that (merely) to spare them, he "came not as yet unto Corinth." So important did it appear to the apostle to preserve his character from the charge of inconsistency in the most trivial things, although, in the power of speaking with tongues and working miracles, he possessed divine credentials in their nature indisputable. What then could equal the madness of these jesuit missionaries in thus beginning with dissimulation? that kind of dissimulation too, which, is almost unheard of even among the Hindoos, and which, if it occurs even once in a century, causes the individual to be regarded for ever after, as one of the vilest and basest of men.

Moreover, the hope of escaping detection was utterly vain. Scarcely ever was there a shoodra, though of the most consummate parts, who pretended to be a brahmun without ultimate detection. Besides, what an enormous expense of idolatrous worship must this attempt to escape detection have cost these jesuit missionaries from day to day! Let any one read our Author's "Description" of the acts of worship to the various Hindoo gods, which a brahmun has to perform every day of his life, and then say whether these pretended brahmuns would dare to be more remiss herein than the rest; nay whether they must not have been more abundant in these acts of sacrifice and invocation than others. It is true they might substitute the name of Mary for Doorga, and those of St. Joseph, St. Anthony, &c. for the names of the Hindoo gods. But this would soon be discovered. The formulas of all brahmuns being precisely the same Sungskrita words, and the names of Shiva, Doorga, Vishnoo, and others of course the same, it was impossible that these could be always omitted. When these pretended brahmuns muttered their muntras in a low voice, they might substitute other names; but when it was required that they should openly cry "Huri Krishna," "Seeta Rama;" "Huri Krishna" and "Seeta Rama," they must openly invoke, with whatever sincerity within. Whenever it was required that they should sacrifice to the fire; to the fire they must sacrifice, or cease to be brahmuns any longer.

It was not therefore that they merely "put on the dress of cavy or yellow colour worn by the Indian penitents" that "they made frequent ablutions,"-like brahmuns "applied the sandal wood paste to their foreheads," and "scrupulously adopted the costume and practices of the country." Had not our new brahmuns at least equalled

their brother brahmuns in these invocations of the Hindoo gods which mix with every action through the day, they must have been instantly suspected and discover. ed. We can easily understand therefore, what he means by their "scrupulously adopting the brahmanic practices of the country!" They must have performed every day numerous acts of idolatrous worship; they must have called on Huri, Vishnoo, Shiva, and the various other gods. In this had they been even remiss, they must instantly have drawn on themselves that suspicion which would have been fatal to their plans. Our Author himself acknowledges indeed, that there was some degree of foundation in the charge that "they themselves had rather become converts to the idolatrous worship of the Hindoos, than made Indian converts to the Christian religion."

And has our Author the face to bring this before a protestant nation as sanctioned by "the example of St. Paul?" What! was offering to Hindoo idols, which every brahmun must do every day of his life, equally 'innocent with circumcision?' Is invoking idols daily, the same thing with abstaining from meats? Only think of St. Paul's attending on Diana's altar at Ephesus, and parading the streets, uniting in the cry, "Great is Diana of the Ephesians," during the first year of his residence there, in order to secure success in the last! Or think of his consenting to be a divine incarnation, and to personate Mercury when the priests brought sacrifices and garlands to do sacrifice to him and Barnabas, instead of rending his clothes and running in among the people crying out, "Sirs why do ye these things-we preach unto you that ye should turn from these vanities unto the living God.” What a fine opportunity was here lost! An opportunity, not only of escaping that shower of stones which left him

for dead, and which we do not find these jesuit missionaries ever to have experienced through their frowning upon idolatry, but of giving out the commands of Jupiter as his Messenger, and even telling his votaries to turn Christians and place the cross in the same temple with the images of Jupiter and Mercury. Unhappily the apostle had no taste for "doing evil that good might come," and he was so bigotted as to declare that, "no idolater shall inherit the kingdom of heaven," even though he should be a Christian.

But dissimulation is never safe. Truth and righteousness alone, have nothing to fear from discovery. It comes out at last that these "Western Brahmuns" are nothing but "disguised Fringy, (Europeans!") This discovery gives a fatal blow to "the interests of the christian religion." "No more conversions were made." -Our author however conceals a part of the truth. It was found that these "western brahmuns" were not merely Europeans; but that they were detestable DECEIVERS. They had pretended to be brahmuns and were not! An act of baser deception even in the eyes of these corrupt and depraved idolaters, could not have been committed. Had any one, from the highest families among the shoodras, pretended as a brahmun to assume the sacred thread; on the fraud being discovered, his falsehood would have rendered him the object of universal execration. But for unclean mleechhas to dare to assume this sacred character, persons so much below the lowest pariah, was a degree of hypocrisy and fraud for which their language has scarcely a name. The dissimulation and falsehood of these jesuit missionaries rendered them henceforward the contempt and execration of both "the dupes" and "the impostors." They had by this

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