to Hindoostan, throughout the whole East, the doctrine of a sacrifice for sin seems to exist in one form or other. Ever since "Abel offered unto God a more excellent sacrifice than Cain:" ever since Noah, the father of the new world, "offered burnt offerings on the altar," sacrifices have been offered up in almost every nation, as

to accept of invitations from the Hindoos, to be present at the Nautch, or dance, at the Festival of the Doorga Poojah, celebrated in honour of their God DOORGA. At these Nautches, the Idol, gorgeously arrayed, is placed on his throne, and every body is supposed to bow in passing the throne. Groups of dancing girls dance before the God, accompanied by various music, and sing songs and hymns to his honour and glory. The English are accommodated with seats, to look on. We would not insinuate that any of the English bow to the Idol ; and we shall suppose that those who attend the ceremony, do it without thought, being merely swayed by the fashion of the place, and unconcious of any thing wrong. But we would suggest a doubt whether the custom of accepting such invitations (which are generally on printed cards) should be continued at the seat of the supreme Government. Such liberties might be very innocent if the Christian Religion were not true. But it is the duty of a Christian people dwelling amongst Idolaters to beware lest their actions should be misinterpreted; for it is very possible that their polite acquiescence in being ceremoniously seated in the presence of the God, and witnessing the honours paid to him, may be considered by some of the ignorant Hindoos, as a tacit approbation of their worship.

if for a constant memorial to mankind that "without shedding of blood, there is no remis❝sion of sin." Heb. ix. 22.

4. The influence of the Divine SPIRIT on the minds of men. In the most ancient writings of the Hindoos, some of which have been published, it is asserted that "the divine spirit or light of holy knowledge" influenced the minds of men. And the man who is the subject of such influence is called "the man twice born.". Many chapters are devoted to the duties, character, and virtues of the man twice born."

Other doctrines might be illustrated by similar analogies. The characters of the Mosaic ceremonial law pervade the whole system of the Hindoo ritual and worship. Now, if these analogies were merely partial or accidental, they would be less important: but they are not accidental, as every man who is erudite in the holy Scriptures, and in oriental mythology, well knows. They are general and systematic. Has it ever been alleged that the Light of Nature could teach such doctrines as those which we have above enumerated. Some of them are contrary to the Light of Nature. Every where in the East there appears to be a counterfeit of the true doctrine. The inhabitants have lost sight of the only true God, and they apply their tradi

tional notions, to false Gods.

These doctrines

are unquestionably relics of the first faith of the earth; they bear the strong characters of God's primary revelation to man, which neither the power of man, nor time itself, hath been able to destroy: but which have endured from age to age, like the works of nature, the moon and stars, which God hath created, incorruptible.

ECCLESIASTICAL ESTABLISHMENT

FOR

BRITISH INDIA.

BEFORE the Author left India, he published a" Memoir of the Expediency of an Ecclesias"tical Establishment for our Empire in the East." The design of that work was first suggested to him by Dr. Porteus, late Bishop of London, who had attentively surveyed the state of our dominions in Asia; and he was encouraged by subsequent communications. with the Marquis

Wellesley, to endeavour to lead the attention of the nation to the subject. That publication has now been five years before the public; and many volumes have been written on the various subjects which it contains; but he does not know that any objection has been made to the principle of an Ecclesiastical Establishment for Christians in India. An attempt has been made indeed to divert the attention from the true object, and, instead of considering it as an establishment for Christians, to set it forth as an establishment for instructing the Hindoos. But the instruction of the Hindoos is entirely a distinct consideration, as was carefully noted in the Memoir. At the end of the first part is the following paragraph:

"It will be remembered, that nothing which "has been observed is intended to imply that any peculiar provision should be made immediately for the instruction of the natives. "Any expensive establishment of this kind, "however becoming our national character, or "obligatory on our principles, cannot possibly ❝be organized to efficient purpose, without the "aid of a local Church. Let us first establish "our own religion amongst ourselves, and our "Asiatic subjects will soon benefit by it. When (6 once our national Church shall have been "confirmed in India, the members of that Church

"will be the best qualified to advise the state,

as to the means by which, from time to time, "the civilization of the natives may be pro"moted."*

An Ecclesiastical Establishment would yet be necessary for British India, if there were not a Mahomedan or Hindoo in the land. For, besides the thousands of British Christians, who live and die in that country, there are hundreds of thousands of native Christians, who are at this moment "as sheep without a shepherd;" and who are not insensible to their destitute estate, but supplicate our countenance and protection. Surely the measure cannot be contemplated by the Legislature, for a moment, without perceiving its absolute propriety, on the common principles of justice and humanity.

In regard to the other subject, the instruction of the Hindoos, many different opinions have been delivered in the volumes alluded to, the most prominent of which are the two following: First, that Hinduism is, upon the whole, as good as Christianity, and that therefore conversion to Christianity is not necessary. This deserves no reply. The second opinion is, that it is indeed a

* Memoir, p. 20.