to enjoy. In this sublunary sphere there is a tranquil path, untrod by the disciples of Epicurus, and little known to the philosophers of the Stoa, shaded by umbrageous trees, with lovely blossoms and delicious fruits. A perennial fountain refreshes the aspiring passion-flower, the blushing rose, and lowly lily; emblems of faith, hope, and charity, which adorn the borders, and perfume the atmosphere. The rose, it is true, is not always without a thorn; and the lily of the valley is sometimes crushed: but the passi flora alata soars aloft, clings to a firm support, and smiles in cerulean ether.

This is that walk on which the Christian pilgrim may safely tread; that happy medium which Stoics and Epicureans missed in ancient times, and Carthusians and libertines equally mistake in the present day; it is the path of piety and virtue, which led to the summum bonum of Plato and Socrates, and conducts the Christian to the throne of God and the Lamb! There we shall find stability and peace; in every deviation from it turbulence, fluctuation, and vanity!

O! how does the Christian character ennoble man! Like the sun, he rises to warm and enlighten all that come within the influence of his rays; in imitation of his divine master, he goes about doing good; he knows that the end of the law is love, and while he contributes to the happiness of others, he secures it within his own bosom. But conscious that clouds and vapours often intercept the brightest beams, he endeavours to anticipate that blissful empyrean, where there shall be a morning without clouds, a day without night, and the Sun of peace and felicity shall shine for ever! Such is the path which convinces us that the Christian has

joys with which a stranger intermeddleth not; that he has meat to eat which the world knows not of. To those who have not enjoyed the refined delight of love and friendship, how can they be described? to those who have not experienced the consolations of piety, in the sweet intercourse between the soul of man and his God, how can human language make them known?

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When Christianity was first promulgated, the glory of the world had reached its acme. The empires of Assyria, Persia, Greece, and Egypt, were annihilated; Rome reigned triumphant; the nations obeyed her sway. The temple of Janus was shut, and the peaceful olive extended over the civilized world. Art and science flourished, and so superior was that æra for human learning, that in the annals of literature it is eminently distinguished as the Augustan age; yet, so transcendent were the blessings of the Gospel, that then the SAVIOUR of the world was born, and the blessings of his kingdom dispensed; then the angelic choir proclaimed, “ Glory to God on high, on earth peace, good-will towards men;" then were those illustrious Romans, those enlightened nations, to be converted to Christianity, and become the disciples of the Messiah, in confirmation of the ancient prophecy, that the Gentiles should come to his light, and kings to the brightness of his rising. Pagan darkness was now to be dispelled, and their idols to be demolished: then was that spiritual kingdom to be established, in which there is one Lord, one faith, one baptism, one GoD and Father of all, who is above all and through all, and in all!

Allowing, therefore, the religion and morality of the Hindoos to equal that of the Greeks and Romans at this memorable period, shall we deprive them of the divine truths and consolations which

were commanded to be preached to those enlightened people? Shall we keep our Asiatic brethren from the fold of that heavenly Shepherd who laid down his life for his sheep, and declared that he had other sheep, which were not of that fold; them also he must bring, and there should be one fold, under one shepherd!

This discussion has already far exceeded my intended limits, or it would be easy to produce examples from Eugenius the Roman pontiff, from the emperor Charles the Fifth, and many other sovereigns; from the cardinals Beaufort, Wolsey, Richelieu and Mazarine; and from men in every distinguished situation, whose dying testimony bore witness to the vanity of their former pursuits. Solomon's pathetic motto confirmed the vain regrets of these exalted characters at the termination of their career. They had attained the summit of their ambition, but great was their disappointment and affecting their confessions at the last awful hour! Divine grace, and the influence of the Holy Spirit, can alone conduct us safely through life, and support us at that solemn hour which every child of Adam must experience. Modern philosophy may deny the doctrine and despise the influence of this celestial Comforter; how different were the sentiments of Seneca! To such philosophers, the noble Roman asks this important question, "Quid aliud voces hunc, quam Deum, in corpore humano hospitantem?” "What other canst thou think this internal monitor, than God dwelling in the body of man?"

The wonderful and sublime subject of the sanctification and redemption of man calls forth all our admiration and all our love! How do the Avatars, or incarnations of the Hindoo deities, recede when we contemplate that awful mystery which even the

angels desire to look into, the INCARNATION OF THE SON OF GOD! who left the realms of bliss and glory to take upon him our nature, and to suffer death upon the cross for fallen man! These contemplations require a soul properly prepared. The brahmins seem to have some idea of this kind in their pensive musings; and especially in the absorptions, or trances, of their twice-born men, this expression is singular, and on a former occasion an illustration has been attempted. Thus far at least it implies, that a man engrossed by this world, and devoted to its pleasures, is not in a fit state for spiritual enjoyments; but we have higher authority for this assertion, a nobler motive for this delightful preparation. In his memorable conversation with Nicodemus, Our SAVIOUR says Except a man be born again, he cannot see the kingdom of God!" The learned teacher of Israel expressing his surprise at such an assertion, was again assured, that “unless a man be born of the Spirit, he cannot enter into the kingdom of God! He that believeth on the Son of God hath everlasting life: he that believeth not, shall not see life; but the wrath of God abideth on him!"

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Let not an ardent desire for the conversion of the Hindoos be deemed a zeal without knowledge. The end is great, noble, and eternal!—the means I do not enter upon. We have liberally introduced our arts and sciences, as far as they choose to adopt them; we have given them wise, just, and humane laws, assimilating as much as possible with their own manuers and customs; we have taught them to estimate the blessings of liberty and the security of property. O let us also confer upon them the blessings of TRUE RELIGION from the REVELATIONS of God!

We know as much as is necessary of the Hindoo metempsychosis, the brahminical mysteries, and the sensual paradise of Mahomed; as also of the punishments which, in both systems, are denounced against those who are deemed unworthy to enjoy them. We may also, in some degree, judge of their influence in the practice both of Hindoos and Mahomedans; for " by their fruits ye shall know them." They are sufficiently obvious throughout these memoirs. I have read what has been advanced against missions to the East; and remain unconvinced by any arguments yet adduced to prevent them; at the same time I most decidedly agree with those writers, that no compulsive means should be used to effect so desirable an end; on the contrary, no measures too mild, no persuasions too gentle, can be adopted for the Hindoo

conversion.

I candidly confess, although I detest the immolation of female victims in the burning cave of death, and abhor the infanticides practised in Guzerat, with many other recited instances of brahmin cruelty; yet I view the innocent flowery sacrifice, the choral song, and the festive dance at the Hindoo temples, with an affectionate liberality, while the disciples of Brahma remain unenlightened by the Sun of Righteousness: but I cannot oppose them, nor any other pagan rites, to the spiritual joys of Christianity! to those heavenly truths, which in prosperity are the delight and the shield of her votary, and in adversity, his support and consolation; which add a zest to his sweetest cup, and extract the wormwood and gall from his bitterest draught; which add a lustre to the splendor of a palace, and cheer the dungeon's gloom. When the Christian is forsaken by all other friends, he has access to