maintained by Europeans relative to the chronology of their Scriptures, and the avidity with which authors turn from the one text to the other as they respectively assist a favourite hypothesis. Another circumstance very likely to promote Christianity in Asia will arise from comparing the four great Indian prophets, figuratively termed the "Mouths of God," with the first four Hebrew prophets; and proving, from an analysis of their chronology, that Swayambhuva, the first of men, termed Buddha, the son of the Self-existing, was created in the same year with Adam; and that Buddha the son of Máya, Buddha the son of Jina, and Buddha the son of Devace, were respectively born in the same years with the Hebrew prophets, Enoch, Noah, and Moses; for it is consonant to reason that a race of men eminently pious, and tenacious of the divine origin of their religion, should be gratified in finding that Europeans, equally with themselves, believe the will of God to have been promulgated by those persons, whom they figuratively term the "Mouths of God." Hitherto their great luminary Buddha, the son of Máyá, whom one sect worship as an incarnation of the Deity, from his having been exempt from

death, hath been represented by Europeans as an impostor, and much pains have been taken to establish his identity with Foe, a Chinese atheist, who, in his dying moments, denied the existence of pure spirit. The time is arrived when the natives of India shall learn from the orthodox ministers of our Church (by identifying their prophet with Enoch, the son of Jared), that every Christian considers him as a type of that blessed Spirit, to whose religion they are desirous of converting them. It must be obvious to every unprejudiced mind, that the propagation of the Gospel in foreign parts will be furthered in proportion to the tolerance with which it is recommended, and that we should always endeavour to convince others, that while we contend for the purity of our own religion, considering it a peculiar revelation from God, we by no means deny the divine origin of theirs. In lieu then of condemning the religion, and ridiculing the prophets of the Hindus, if we would convert them to Christianity, we should cómpare their religion and their prophets with our own. How gratifying to a Brahman must it be to read in our Scriptures,

that Buddha, the son of Devace, under the

Hebrew appellation of Moses, recorded that their divine Buddha, under the name of Enoch, "walked with God," and was translated to Heaven in the eighty-eighth year of the Cali age. That Solomon, the wisest of men, attributed the shortness of the prophet's duration on earth to his piety, recording, that "he pleased God, and was beloved by him, so that, living amongst sinners, he was translated, lest wickedness should alter his understanding, or deceit beguile his soul:" that the son of Sirac quoted their prophet as "an example of repentance to all men;" for "upon earth was no man created like Enoch, who was taken from the earth." These passages, as confirmed by the Apostles of Christ, if properly explained, cannot fail of producing, in so tolerant a race as the Hindus, impressions favourable to our religion. The great Apostle of the Gentiles, who became all things to all men, in hopes of gaining some to the religion of Christ, adopted this mode, when he drew the attention of the early proselytes to the virtues of the elders of the old world. St. Paul neither condemned the religion of the Jew, nor of the Gentile; but exhorted them to turn from the abominations by which they had defiled it,

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and to be filled with faith, as their prophets were

of old; therefore said he, By faith Enoch was translated that he should not see death; for before his translation he had this testimony, that he pleased God." And the example of this great Apostle may justify the adoption of a similar conduct in the Protestant ministers of the present day, who will gain more proselytes by enforcing the doctrine of faith, according to the definition here given by St. Paul, than by any other means; for every Brahman believes Brahman believes" that without faith it

is impossible to please God; for he that cometh to God must believe that he is; and that he is a Rewarder of them that diligently seek him." St. Jude did not despise the doctrine of the Hindu prophet, when he spake of the revelations of Enoch, as a book of undoubted authority in his time, describing its author as the seventh from Adam. "Enoch also, the seventh from Adam, prophesied of those things, saying, Behold, the Lord cometh with ten thousand of his angels, to execute judgment on all." What is so likely to impress the Brahmans with favourable sentiments of our religion, as a knowledge that their prophet, the seventh from Swayambhuva (the first-created),

was quoted as an example of piety and faith, by the Apostles of the Church, of which they are invited to become members? The experiment is at least well worth the trial; for if it doth not remove, it cannot create, prejudices unfavourable to Christianity, in the minds of the Hindus.

The Chronology itself, and the Analysis thereof, being extracted from the most ancient and sacred Institutes of the Brahmans, must be correct, although the application of it, in some instances, may be erroneous. That the Buddhas of the Hindus were the prophets of the Hebrews is proved by the time of their birth, the events of their lives, and the periods of their deaths. That the Menus recorded by the Hindus were the antediluvian patriarchs, recorded by Moses, is established by the commencement of the Antara of the first Menu, corresponding in date with the creation of Adam; and that of the last, who was saved in a miraculous ark, corresponding with that of Noah, is also corroborated by considering that the Antara of the Menus, collectively, average 857 years and a fraction; and that the aggregate of the respective lives of the patriarchs in the race of