commencement of a new age, in which the tabernacle of God is with men, and he dwells amongst them. His spirit should be imbued with that sweet and tender awe which such anticipations will infallibly produce, whence will spring a generous contempt of the world, and an ardour bordering on impatience to be employed, though in the humblest sphere, as the instrument of accelerating such a period. For compared to this destiny in reserve for the children of men, compared to this glory, invisible at present, and hid behind the clouds which envelope this dark and troubled scene, the brightest day that has hitherto shone upon the world, is midnight, and the highest splendours that have invested it, the shadow of death.

Independent of these assurances, the idea of converting pagan nations to the christian faith must appear chimerical. The attempt to persuade them to relinquish their ancient mode of thinking, corroborated by habit, by example, by interest, and to adopt a new system of opinions and feelings, and enter on a new course of life, will ever be deemed by the worldly-wise, impracticable and visionary. Pass over the isles of Chittim and see, said the Lord, by the mouth of Jeremiah, and send unto Kedar, and consider diligently, and see if there be such a thing. Hath a nation changed their gods? For a nation to change their gods, is represented by the highest authority as an event almost unparalleled and if it be so difficult to induce them

to change the mode of their idolatry, how much more to persuade them to abandon it altogether! Idolatry is not to be looked upon as a mere speculative error respecting the object of worship, of little or no practical efficacy. Its hold upon the mind of a fallen creature is most tenacious, its operation most extensive. It is a corrupt practical institution, involving a whole system of sentiments and manners which perfectly moulds and transforms its votaries. It modifies human nature, in every aspect under which it can be contemplated, being intimately blended and incorporated with all its perceptions of good and evil, with all its infirmities, passions, and fears. In a country like India, where it has been established for ages, its ramifications are so extended as to come into contact with every mode, and every incident of life. Scarce a day, or an hour, passes with an Hindoo, in which, by the abstinencies it enjoins, and the ceremonies it prescribes, he is not reminded of his religion. It meets him at every turn, presses like the atmosphere on all sides, and holds him by a thousand invisible chains. By incessantly admonishing him of something which he must do, or something which he must forbear, it becomes the strongest of his active habits; while the multiplicity of objects of worship, distinguished by an infinite variety in their character and exploits, is sufficient to fill the whole sphere of his imagination. In the indolent repose which his constitution and climate incline him to indulge, he

suffers his fancy to wander, without limit, amidst scenes of voluptuous enjoyment, or objects of terror and dismay; while, revolving the history of his gods, he conceives himself absorbed in holy contemplations. There is not a vicious passion he can be disposed to cherish, not a crime he can be tempted to commit, for which he may not find a sanction and an example in the legends of his gods. Though the system of polytheism established in India, considered in an argumentative light, is beneath contempt, being destitute of the least shadow of proof, as well as of all coherence in its principles; yet, viewed as an instrument of establishing a despotic empire over the mind, nothing, it must be acknowledged, was ever more artfully contrived; not to mention the distinction of castes which is obviously adapted to fix and perpetuate every other institution. That the true religion should degenerate into idolatry is easily to be accounted for from the known principles of human nature, because such deterioration is aided by its corruption, flatters its strongest propensities, and artfully adapts itself to whatever is feeble, sensitive, and voluptuous in the character of the species.

Facilis descensus Averni.

As it is easy to descend from an elevation which it is difficult to climb, to fall from the adoration of the Supreme Being to the worship of idols,

demands no effort.

Idolatry is strongly intrenched

in the corruptions, and fortified by the weakness, of human nature. Hence we find all nations have sunk into it in succession, frequently in opposition to the strongest remonstrances of inspired prophets; while we have no example in the history of the world, of a single city, family, or individual who has renounced it through the mere operation of unassisted reason: such is the fatal propensity of mankind to that enormity. It is the vail of the covering, cast over all flesh, which nothing but the effulgence of Revelation has pierced. The true religion satisfies and enlarges the reason, but militates against the inclinations of men. Resting on a few sublime truths, addressed to the understanding and conscience, affording few distinct images to the fancy, and no indulgence to the passions, it can only be planted and preserved by a continual efflux from its Divine Author, of whose spirituality and elevation it so largely par

takes.

But however difficult it may be to prevail upon men to relinquish the practice of idolatry, the accomplishment of this is not the whole, perhaps not the most arduous part of your work, since you are too well acquainted with the genius of Christianity to permit yourself to rest satisfied with any external profession, which is destitute of the fruits of the Spirit. The change you wish to realize, and which you will alone contemplate with satisfaction, is the effectual conversion of the soul from sin to holiness, and from the world to God; and how

much the necessity of this increases the difficulty of propagating the gospel among heathens with success, is so obvious that I need not insist upon it at large. The valley of vision in Ezekiel, filled with bones which are very dry, is no exaggerated picture of the state of the heathen world; and what less than an Almighty power can clothe them with sinews, cover them with flesh, and breathe into them the breath of life?

Hence the absolute necessity of a vigorous faith in the promises of God, respecting the future renovation of mankind, which will support you amidst the greatest discouragements, prompt you to hope against hope, and inspire you with unshaken perseverance and resolution; besides that, on account of the glory it gives to God, it imparts by divine appointment to its possessor, an interest in his all-sufficiency and power. It is a mysterious link in the chain of moral causes and effects which connects the weakness of the creature with the almightiness of God. Be it unto thee, said our Lord on a certain occasion, be it unto thee according to thy faith. Faith, considered as a mere speculative assent to the truth of a divine testimony, may be looked upon as uniform or stationary; but when we consider it as a practical principle, as one of the graces of the Spirit, we perceive it to be, in common with others, susceptible of continual enlargement and increase. In the degree of power which future and invisible realities exert over the mind, in the practical energy of what men profess