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to Hindostan; throughout the whole East, the doctrine of a sacrifice for sin seems to exist in one form or other. Ever since "Abel offered
cutta, (an English officer) to go out of the city in procession with the Hindoos, on a certain day every year, to Kalee Ghaut. The Author will not assert, that he went out "to make an " offering to the Goddess, or her Priests, in the name of the "English Government," because he never witnessed it. Nor will he say more on the subject: because he has not heard whether it be now a custom. It is unjust that the character of the present Government should suffer from the latitude in religious notions of some of the first governors.
It was also the custom for many of the English in Calcutta to accept of invitations from the Hindoos, to be present at the Nautch, or dance, at the festival of the Doorga Pooja, celebrated in honour of their Goddesş DOORGA. At these nautches, the Idol, gorgeously arrayed, is placed on her throne, and every body is supposed to bow in passing the throne. Groups of dancing girls dance before the Goddess, accompanied by various music, and sing songs and hymns to her honour and glory. The English are accommodated with seats to look on. We
prehending a gang of robbers, some of whom were killed on the spot. After their apprehension, the scene of their depredations was visited by Thos. Parr, Esq. magistrate of the district, in company with his assistant, William Cunninghame, Esq. now of Lainshaw, Ayrshire. When they arrived at the place of their retreat, a temple of the Hindoo Goddess "Kalee was pointed out to them, where the gang were "accustomed to propitiate the Goddess, before they issued "forth on their nocturnal errands of plunder and blood."
unto God a more excellent sacrifice than Cain;"
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," influences 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 du
would not insinuate that any of the English bow to the Idol;
ties, 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 traditional 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, has 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.
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 seven 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 organised 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 "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 promo"ted."*
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
* Memoir, p. 20.