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consumed the burnt-offering, and sacrifices—praised the Lord, saying, For he is good, for his mercy endureth for ever.” How there should be a display of eternal mercy in such a scene of blood, and fire, and vapour of smoke, does not immediately appear, till we reflect, that by the offering being burnt, the offerer escaped; when the surety suffered, the prisoner went free. And with this view our blessed Lord seems to have addressed himself, in favour of all his disciples, as well as those then present, to the band that came to apprehend him—lf ye seek ME, let THESE go their way. He was to suffer, that we might not suffer; he was to die, that we might live for ever; he was to sustain the vengeance of heaven, that we might be partakers of its mercies: he was to become obnoxious to the curse, that we might inherit the blessing. And therefore the consumption of the sacrifice, which represented him, was a certain indication of the acceptance of the person who offered it, in faith of him and his sufferings. This, it is presumed, Abel did, and for that reason obtained witness that he was righteous, God thus testifying of his gifts. Abel then, as well as Abraham, believed God, and it was counted unto him for righteousness. He was justified by faith, and not by the deeds of the law. To these, as performed by the Jew, God has not respect, any more than he had to the offering of Cain; and for the same reason. By FAITH Abel offered a more acceptable sacrifice than Cain: by FAITH the Christian offers a more acceptable sacrifice than the Jew. The same infidelity kept Cain and the Jews out of the kingdom of heaven; the same faith admits Abel and the Christians into that kingdom, through him who alone opened the kingdom of heaven to all believers. Thus, in the persons of these two brothers, whose history is recorded as an example, for our admonition, are characterized the two opposite spirits that have ever since divided the world between them, and will continue so to do, till the consummation of all things; that is to say, the humble, obedient, and suffering spirit of faith; and the haughty, rebellious, and persecuting spirit of infidelity. He who *

2 Chron. vii. 1, 2, 3. t John xviii. 8.

would be numbered with the children of God, must copy the example of Abel ; he who chooses to have his portion with the seed of the evil one, may go in the way of Cain.

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WHEN the following lines of Pope were read to Gopalu

turkalunkaru, a learned Bramhun, he started from his seat,

begged for a copy of them, and declared that the author must

have been a Hindoo:—
“All are but parts of one stupendous whole,
Whose body Nature is, and God the soul;-
Warms in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees;
Lives through all life, extends through all extent,
Spreads undivided, operates unspent.”

The Hindoos profess to have 330,000,000 of gods: not that they have even the names of such a number; but they say, that God performs all his works by the instrumentality of the gods, and that all human actions, as well as all the elements, have their tutelar deities.

All the Hindoo gods, except Brumha, are considered as bestowing only temporal favours; and this god has been abandoned, and left without either temples or images. Thus the whole system excites in the mind of the worshipper only cupidity and the love of pleasure; and few if any persons now attend the public festivals with a direct view to a future state.

The Hindoos not only reverence their rivers, but actually worship them, dividing them into male and female deities. But Gunga, (the Ganges,) both in their poems, their pooranus, and in the superstitious customs of the natives, appears to rank highest among the river deities. She is declared to have descended from Vishneo's heaven, the anniversary of which event is celebrated by particular festivities. The most extravagant things are related in the pooranus respecting the purifying nature of these waters; and several works have been written to extol the saving properties of the Ganges. Its waters are carried to immense distances; every thing they touch becomes purified; crowds of Hindoos perform their worship on the banks of the river daily, after purifying themselves in its stream; the sick are laid on its banks, expecting recovery from the mere sight of this goddess; and it is reckoned a great calamity not to die within view of Gunga. Many other rivers receive the honours of divine worship.

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MEMOIR OF MOWHEE, A Youth from New Zealand, who died at Paddington, Dec. 28, 1816. By the Rev. Basil Woodd.

[Continued from page 379.]

AT this time the ships were surrounded with canoes, which kept her company till she was without-side the heads of the Bay. About sun-set they left the ships; and now a most melancholy farewel was taken of Mowhee by his parents. The mother, in particular, was quite overwhelmed in an agony of grief. For a long time she refused to quit the ship; and was, at length, taken away by compulsion. This was the last time that Mowhee and his parents ever saw one another. Some months after, a fatal epidemic sickness was brought from a distant part of the island. Numbers caught the infection and died; and, among them, the affectionate parents of our young friend. Mowhee always spoke of his father as a man who had learned of the captain to worship the true God; and he trusted he should meet him again, to part no more. In the evening, the captain called Mowhee, and the other native, whose name was

Hearry, into the cabin. He spake kindly
to them, and bade them be assured of his
friendship; and told Mowhee that he should
in future call him by the name of Thomas.
During this evening the wind began to
blow very hard, and the sea was very tem-
pestuous for a few days. Mowhee was ex-
ceedingly terrified; but his countryman
quieted his fears, by assuring him that the
storm would not long continue, and that,
in a short time they would see Norfolk
Island. As soon as they arrived off that
island, a boat came on board, with a Mr.
Drummond, who took Mowhee and the
other native on shore, to his own house.
The first object which engaged his atten-
tion and excited his astonishment, in this
place, was the building of a brig, a sight to
him entirely new.
Mr. Drummond received him with great
kindness; and assured him, that, if he was
disposed to reside with him, he should be
treated like one of his sons. -

Mr. Drummond placed him at a dayschool for near a year. Here he began to learn to read and write; and from this pe. riod, as a token of regard, he took the name of Thomas Drummond. Shortly after the whole family sailed for New South Wales. They landed at Sidney; and, in February, 1812, removed to a farm, at a village called Liverpool. During this period, it appears that Mr. Drummond, and the Rev. Mr. G–, used to explain to Mowhee the general principles of the Christian religion, the meaning of going to Church, the nature of the worship due to Almighty God, and the redemption of man by the death of the Lord Jesus Christ. Here, to use his own words, he frequently was taught that the Son of God came into the world to save sinners, and that whosoever believed on Him should inherit everlasting life. Mr. D. had adopted the pious and venerable custom of having all his family and servants, every Sunday evening, in his parlour. He heard them read portions of the Holy Scriptures, and then familiarly explained them, according to their capacities. Mowhee's ordinary employment was in the farm; and much of his time was occupied in taking care of the sheep, and preventing their straying to lose themselves in the woods. His mind, however, possessed to much ardour and activity for this mode of life. He described it as a lonesome employment; and, in a few months, he became completely weary of it, and expressed to Mr. Drummond his earnest desire to quit the farm, and gratify his curiosity in seeing more of the world. Just at this crisis, the Rev. Samuel Marsden calling at Mr. Drummond's, Mowhee's desire was communicated to him. He arranged an exchange, in consequence; and Mowhee was removed to Parramatta. He was thus placed under the protection of this distinguished Clergyman, and enjoyed the benefit of his prayers, example, and daily instruction. About this period he was ad

mitted to the Christian Church by the sacrament of baptism. He was also introduced;

to the acquaintance of another persevering
labourer in the missionary cause, Mr. Tho-
mas Kendall.
This gentleman having, apparently by
mere accident, passed by Bentinck Chapel
one Sunday morning, about the year 1805,
was induced, by hearing the sound of the
organ, to go in. The consequence was,
that he was one of the audience the first
time that a sermon was preached there in
order to excite Christians, by their prayers
and exertions, to send the Gospel to other
nations. The subject was quite new to
him: his mind became deeply impressed
with guilt, for having hitherto neglected
this important duty; and he resolved, by

the grace of God, to devote himself to the

service of the heathen. Having waited seven years for a favourable opportunity, with much prayer, patience, and perseverance, the wished-for day at length arrived; when he relinquished every temporal prospect in his native country: and, with his four children, and his wife, then pregnant, set sail, May 31, 1813, on board the Earl Spencer, a convict ship, for New South Wales. He arrived at Port Jackson on the 10th of November following, after a very pleasant passage, and just before the period when Mowhee, by being removed to Parramatta, came under the protection of Mr. Marsden. When Mowhee arrived, Mr. Kendall was gone, with Mr. Hall, to New Zealand, to inquire into the dispositions of the inhabitants, and the probability of succeeding in a missionary settlement. August 22, 1814, they returned in the brig Active, bringing with them six of the natives, and one of the chiefs, Duaterra. Mr. Kendall devoted much of his time to the instruction of Mowhee; and a friendship was formed from this period, which we trust will survive the grave. Mowhee appeared to be a youth of tender feelings. He never forgot Mr. Kendall's kind attention. Whenever his name was mentioned, his eyes sparkled with tears of affection. He generally sat, at Bentinck Chapel, in the same pew which Mr. Ken

dall had occupied; and one of the last intelligent sentences which he ever uttered was, “Tell Mr. Kendall I never forgot his instructions.” When the Active sailed the next time to New Zealand, Nov. 19, 1814, with the Rev. Mr. Marsden, Mr. and Mrs. Kendall, and others, Mowhee accompanied them. A most interesting account of this voyage has been given in the Missionary Register for November and December, 1816. On Tuesday, Dec. 27, 1814, the Active arrived at the Timber District, on the south side of the Bay of Islands. This was the district to which Mowhee belonged, and to the chief of which he was related. His interview with his relation and countrymen is thus described, in Mr. Marsden's letter: “Terra was an old man, apparently about seventy years of age. I went, accompanied by Messrs. Nicholas, Kendall, and King, to visit him; and took with me a young man (Mowhee) about seventeen years of age, who was a relation of the chief, and who had been almost nine years from N& Zealand ; the latter part of which period he had lived with me in Parramatta. He had also lived several years with a Mr. Drummond, at Norfolk Island, who had been exceedingly kind to him. When we landed on the beach, I found Terra sitting with some of his chiefs and people. He received us very cordially, and wept much, and particularly at the young man's return; as did many more, and some wept aloud.” Such was the strong natural affection which marked the character of the natives of New Zealand. Saturday, Feb. 26, 1815, Mr. Marsden set sail in the Active, to return to Port Jackson. Eight chiefs accompanied him, and two servants. Messrs. Kendall, Hall, and King remained at New Zealand. Mr. Kendall, who had long been a gratuitous teacher at Bentinck Chapel Sunday School, and had established a school among the convicts during the voyage, had, before Mr. Marsden's departure, begun to teach the children in New Zealand. Two fine boys were under his instruction; and several chiefs had

observed, that it would be very desirable to have their sons educated. In a letter which I have lately received from Mr. Kendall, (dated Bay of Islands, New Zealand, June 1, 1815) he observes on this subject: “Our gracious Master is, I trust, gradually preparing the way to make the Gospel known to the natives of New Zealand—When I take a view of the little children who sometimes surround me; when I observe their cheerful countenances, and the constant smile upon their faces; when I hear their anxious inquiries about every thing they see, and discover the lively and affectionate turn of their minds; painful is the reflection, that any of these children should be brought up without the knowledge of God, and the good news of a Saviour's dying love. Indeed, we should rejoice to see more labourers in this vineyard. From this digression I now return to the narrative of Mowhee. Mr. Marsden left him in New Zealand, intending that he should assist in the improvement of his countrymen; as he had been much at Parramatta, and had become well acquainted with English manners. Having, however, heard much of England, and being possessed with an unbounded thirst after knowledge, he obtained permission of his friends to visit this favoured island. About August, 1815, he was accordingly received on board the Jefferson whaler, a ship bound to this country. Haying no money to pay his passage, he came over in the capacity of a common sailor. The voyage occupied about ten months; and he arrived in the river Thames about the month of May, 1816. The captain of the ship, feeling himself burdened with a foreigner from a far distant island, without friends or support, and not knowing how to provide for him, availed himself of the circumstance of his having mentioned Mr. Kendall as connected with the Church Missionary Society; and, under this impression, took Mowhee to the Society's House, in Salisbury Square, His case was immediately laid before the Committee; and received the unanimous

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