are innocent; and subjects, through the tyranny of a wicked king, for crimes which they have not committed? The captain of a ship sometimes drinks until he is intoxicated, in consequence of which he sinks his ship, and every soul on board perishes and so, in a variety of similar events, the truth of this remark is exemplified. This objection, therefore, is as much opposed to the conduct of God as moral Governor of the world, as it is to the Scripture doctrine of the atonement of Jesus Christ. I observe further, that this doctrine, as it is revealed in the Scriptures, is entirely void of the injustice, which the majority of those who urge this objection generally represent to be connected with it. There was no injustice whatever on the part of God, when he laid the sins of his people upon Christ; because it was, on the part of Christ, a voluntary act, and agreeable with his own undertaking, as the Redeemer of the world. There was a mediatorial reward connected with the office which he sustained, and which resulted from the sufferings he endured. "He humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth." (Phil. ii. 9.) "He is before all things, and by him all things consist.. And he is the head of the body, the church: who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence. For it pleased the Father, that in him should all fulness dwell." (Col. i. 17.)" He is now gone into heaven, and is on the right hand of God, angels, and authorities, and powers being made subject unto him." (1 Pet. iii. 22.) There is, therefore, in this view of the subject, no unrighteousness whatever on the part of God; and seeing he does (as is evident to every observer) govern the world by instrumentality, there is nothing at all unreasonable in the idea of his having effected its redemption in the same way. Were this doctrine, however, open to the objections to which some men suppose it

liable, still, if God has revealed it, we are bound to receive it. We may sit in judgment upon the evidence by which the divine authority of the Bible is supported, but we have nothing to do in this way with its contents. We have no right to proceed beyond the investigation of the truth of it. If we obtain satisfaction on this point, it is immediately our duty, however contrary its doctrines may appear to our darkened understandings, to bow in subjection to its supreme authority, to receive it in the spirit of humility, and endeavour, by divine grace, to regulate our conduct according to its precepts.

Objection 5. Christians eat animal food, and pay no attention to the distinctions of caste; and therefore their religion ought to be rejected, on account of its permitting such improprieties.

The distinction of caste which prevails amongst the Hindoos, has originated in the wickedness and craft of designing men. It is merely a chain which they have forged, with which to bind the ignorant and unthinking part of mankind, and to prevent their enjoyment of that liberty which is their natural right, and their just due as rational creatures. God hath made of one blood all the nations of the earth, (Acts xvii. 2 ;) and, therefore, all the nations of the earth, except the Hindoos, neglect and despise caste. I see no external mark of caste which God has put upon the bodies of men, nor any thing in the natural world which tends to support the idea that he has appointed such a distinction. It is, on the contrary, self-evident that all men are made of the same materials: the same blood flows alike in the veins of all. This, therefore, with the similarity which there exists in the form, the stature, the body, the mind, and the disposition of all mankind, is sufficient to convince every rational man, that God has appointed no such distinction as this, which is so warmly advocated by the generality of the Hindoos. As to Christians eating animal food, this, I reply, forms no part of their religion. Europe does not produce sufficient grain to support its inhabitants. In their native country, they

could not obtain a sufficiency of vegetable food. They, therefore, feel it their duty to take with thankfulness that which God in his infinite wisdom sees proper to give them. Were this practice necessary to be observed on the ground of a Scripture command, it might then be brought forward as an objection: but it is not so. The Bible, although it does not advocate, yet permits the practice. Christians, therefore, look upon this as a mere matter of custom : they see no sin in it; and having been accustomed to it in Europe, they generally continue the practice in this country. It is only the prejudice of education, combined with ignorance, which makes the Hindoos object to it. If any man, however, disapprove of it, he is not, on his becoming a Christian, obliged to conform to the Christian custom in this respect. Christianity is entirely devoid of all external ceremonies of this nature: all it requires is supreme love to God, purity of heart, and integrity of conduct: and if these are attended to, Christians are at liberty to follow the dictates of their own conscience, and to suit their convenience as to external distinctions and ceremonial observ

ances.

There is no end to the trivial and unreasonable objections of this nature, with which men of corrupt and reprobate minds are perpetually endeavouring to undermine the authority of the gospel, (2 Tim. iii. 8.) If, however, its claims be duly attended to, these futile sophistical reasonings will all speedily vanish before the superabundant proofs of its truth. Investigation is what the gospel invites and requires. The more it is investigated, its divine authority will become increasingly luminous, the purity of its precepts more highly admired, and the richness of its promises more extensively valued. Jesus Christ, the faithful and true Witness, (Rev. iii. 14,) will be found by the impartial and candid enquirer to be "all and in all :" (Col. viii. 11.) and if he be exalted as he deserves on the throne of his affections, he will then, whilst looking unto him, be ready, in the language of ap

propriating faith, to say with the Psalmist, "Whom have I in heaven but thee? and there is none upon the earth that I desire besides thee." (Psalm lxxiii. 25.)

Concluding Observations.

1. The Hindoos frequently enquire, what benefit they would derive from the gospel, were they to embrace it. To this question I answer, that eternal life in the upper and better world will be the portion of all who receive it, not as the word of man, but as it is in truth, the word of God, which effectually worketh in them that believe. (1 Thess. ii. 13.) We are told by the Apostle, (1 Tim. iv. 8.) that "godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come." The gospel, in its legitimate influence, is calculated universally to benefit the temporal interests of mankind. The promise relating to the present life, however, referred to in the former part of this passage, is only general in its application: it is not, therefore, to be expected, that it will be verified in the individual experience of every man who receives it. The followers of the Lord Jesus Christ, through the wickedness which every where abounds in the world, are occasionally exposed to such severe persecution through their profession of his religion, that they do not derive from it those temporal benefits which it is otherwise calculated to impart. Were the Hindoos, however, universally to receive and obey it, I hesitate not to say, that they would as a nation derive the most important temporal benefits from it. We are sufficiently warranted from experience to assert, that every temporal, as well as every spiritual blessing is, in a national point of view, intimately connected with a general reception and belief of the Christian religion: they are inherent in its very nature, and it has communicated them in rich abundance to all the nations who have hitherto received it. Wherever it has extended its triumphs, polygamy and infanticide have been abo

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lished. It has restored woman to her long lost rank in civil society. It is a stranger to despotism, tyranny, and cruelty. It has taught kings to rule with moderation and equity, and subjects to obey with reverence and love. It relieves the conquered*, and it tames the conqueror; and communicates peace, and truth, and righteousness, and a thousand other blessings, to all who are brought under its genuine and benign influence.

2. There is no book of mere human production which will be found, if critically examined, to be free from false principles and incorrect statements. This, however, is not the case with the Bible: it contains no false principles, nor any incorrect statements; but is characterized by perfection and truth in all which it advances. Its decided superiority in this respect, therefore, to all books of mere human production, is a fact which demands our attention, and which can be accounted for on no other ground, than the supposition and acknowledgment that it has come from him, of whom it is testified, that "He is a Rock, and his work is perfect;" (Deut. xxxii. 3.) that "his word is right, and all his works are done in truth;" (Psalm xxxiii. 4.) and that "the works of his hands are verity and judgment: all his commandments are sure. They stand fast for ever and ever, and are 'done in truth and uprightness." (Psalm cxi. 7, 8.)

It is also equally remarkable, that there is nothing defective in the Bible: every thing that it is requisite for man to be acquainted with, in order that he may obtain the salvation which is in Christ Jesus with eternal glory, (2 Tim. ii. 10.) is in it fully revealed. It is calculated to answer, in the most excellent manner, all the great and important ends for which God has graciously given it. Every duty which men are required to perform is clearly

The Hindoos admit the truth of this remark, because they see it exemplified in the lenity with which the English treat their prisoners of war. They know that the Mahomedans formerly acted in a very different way; and also that, in the present day, no nation which is not under the influence of Christian laws acts with such lenity towards its adversaries when it has obtained the victory over them.