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of Chittagong, who actually marched from thence into Kachár with the view of crossing the mountains into Manípúr, but was prevented from carrying his intentions into effect by the unfavourable state of the weather, and the critical situation of our own affairs.

From the commencement of the present century Hinduism has progressed in Manipúr, though it has been subject to severe shocks from the frequent irruptions of the Burmahs. The Brahmans now form a very influential class in Manípúr, and here, as elsewhere, it has been an object of sedulous attention on their part to establish a spiritual empire over the minds of the great body of the people, and by every artifice to strengthen and confirm their influence with the reigning prince. During the life-time of the late Rajah Gambhir Sing, their sway was almost unlimited; all the money he had received from the British Government during the late war was lavished on these insatiable harpies, and in the erection of temples at Bindrában, the Manípúri Jerusalem, where a small establishment of Bráhmans has for some years been supported by the Rajahs of the country. Those amongst the Manípúris who were anxious to conciliate the Rajah, affected a peculiar degree of reverence for the priests, and Hindúism was generally followed as the best avenue to worldly prosperity; much of this influence, however, has terminated with the existence of Gambhír Sing, and no period could possibly be more favourable than the present for attempting to introduce more valuable knowledge than has ever yet dawned upon the country, and a higher standard of morality than has ever been found coexistent with a spurious faith.

Any Missionary now going into Manipúr, with the avowed object of giving instruction in the English language, as a preliminary step to the introduction of European knowledge, would find a most efficient and zealous coadjutor in Lieut. Gordon, who has already instructed a native of Western India, long resident in Manípúr, in so much of English, as to enable him to speak with some degree of fluency, and to write with tolerable precision; he has also a few pupils, Manípúrís by birth, who commenced the study a short time before my arrival there; and if the Government evince an interest in the mental improvement of their young Rajah, by taking steps to insure his receiving an education different from and superior to that which his predecessors have ever enjoyed, this simple circumstance will suffice to create a desire in others of obtaining similar instruction, and we may look forward with something like confidence to the delightful prospect of an emulative race in the career of improvement between a young prince and his juvenile subjects. The Manipuris are eminently distinguished above the natives of Western India, by a liveliness of disposition, a quickness of perception, an aptitude in receiving knowledge, and a spirit of inquiring curiosity, which in

the European character are hailed as proofs of a fertile soil, requiring only the hand of careful and judicious culture. They form a small but most interesting community, differing in dispositions, habits, and manners from all around them-opposed to the Burmans on one side by national and religious antipathies, and on the other to the timid inhabitants of Bangál, whose want of energy they contemn. Surrounded by mountain tribes, who though in constant intercourse with them, have with scarcely an exception escaped the influence of Hinduism, their country appears to offer a peculiarly favoura ble field for the introduction of the language and system of educa tion of its only protectors. From long and intimate personal intercourse with all classes of the people, I am aware that there is a numerous body hostile to the Brahmans, and the festivals, games, and dresses which were common to the country and people before the introduction of Hindúism, are still observed and worn as formerly. Their women go abroad with perfect freedom, and the ancient customs of the country are frequently seen in ludicrous juxta-position with the observances of their more recent faith.

III.-The Duty of Christians in regard to Missions.

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All Christians, at the present day, acknowledge that they ought to engage, more or less, in promoting the influence of the Gospel; and most professing Christians are prepared to admit, that they are under obligations to do all that they can. deed, the broad ground should be assumed, that every follower of Christ Jesus is bound to do all that grace and Providence enable him to accomplish, in diffusing amongst his fellow men, the knowledge of the blessed Gospel. This position is sustained :

I. By the declarations of the inspired volume. We hear Isaiah exclaim, in the language of impassioned poetry," For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." Does he not manifest in this beautiful and eloquent passage a zeal for the extension of Zion's blessings, which, not less than the history of his life, and the tradition of his death, leads us to conclude that he would spare no effort to make them known? And should not every Christian estimate his own zeal, by the accordance he finds between his desires and those which animated the evangelical prophet?

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Perhaps, however, in looking at the declarations of Sacred Scripture, we should keep in mind that often the precepts of the word do not point out specific duties, or the degree of prominence to be given to particular duties, so much as they contain general principles which include all particular duties. Of this kind, and very

full of solemn import, is the principle, that whatsoever we do, whether we eat or drink, we must do all to the glory of God. 1 Cor. x. 31. Probably there is no way in which a Christian can so well promote the divine glory, as by promoting the influence of true religion. It has been often and well remarked, that in the conversion of every soul, there is a greater and more affecting display of the attributes of God, than in the creation of this world. Certainly, the moral perfections of the divine character, his justice, mercy, hatred of sin, love of holiness, &c., and all these in beautiful harmony, are exhibited in the scheme of redemption, and in every example of redeeming grace, with a prominence and brightness for which we may look in vain amongst all the works of creation. Consequently, if a Christian is instrumental in turning an immortal soul to God, he aids a greater work than if his agency were employed in the creation of this vast world. In so glorious a work, in so truly great a work, it is easy to infer that we cannot do too much, any more than we could do too much in creating the rivers, and mountains, and mighty oceans, and all the things which have been made, were God to require our agency to be wholly employed in that way to display his glory.

Of the same general character is the principle taught by our Saviour in the parable of the talents. To one were given five talents, and though he gained other five talents beside them, he did not gain too many. To another was given one talent, and so far from being excused on account of his humble ability to serve, we find he was cast into outer darkness, because he was an "unprofitable servant." The slightest reflection will show that the principle, thus enforced by our Lord, accords both with reason and gratitude, even that we should consecrate entirely to God the talents of whatever order, which we receive and enjoy altogether through his grace. In the conversion of the world, as in the duties of personal religion, there is ample employment for all the energies possessed by any Christian, while the very humblest need not be discouraged. But all should fear lest they come short of duty; none need fear that they can do more than this fallen world needs—more than the Saviour deserves, or more than God requires.

We are not left, however, merely to general principles, although we cannot mistake their meaning, or evade their obligation. Our blessed Redeemer has given an express commandment in relation to this duty. I refer to his last commandment just before he ascended to his Father," Go ye into all the world, and preach the Gospel to every creature, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always even unto the end of the world." That this commandment is still in force as a law of duty, is apparent from the fact that the work enjoined has not yet been performed, no less than

from the promise annexed, which cannot be understood as of longer duration than the commandment with which it is connected to encourage obedience. Both therefore must be viewed as extending to the end of time, or until every creature has heard the Gospel fully preached. It is no less obvious, that the authority of this commandment rests upon all the followers of Christ. If the commandment were not addressed in the first instance to all the disciples present at the time of our Saviour's ascension, which does not seem entirely clear from a comparison of all the passages, it is quite certain that it contemplates a duty in which all may engage; and will not every Christian rejoice to do good to all men as he has opportunity? The primitive disciples acted according to this explanation of its extent. Thus we are informed, in Acts i. 14, 15, that all, even one hundred and twenty, continued in prayer for that influence from on high which was promised in reference to this identical command. Also in Acts viii. Ì, 4, we learn to what extent all contemplated it as obligatory.

Let us recollect, therefore, and deeply feel, that while a single human being remains, to whom this Gospel has not been fully preached, we are not at liberty to remain "at ease in Zion." Far from its being at our option to engage in this work, or not, as we may feel inclined, the authority of God commands us to take part in it. In this view, it is matter of indifference, whether the heathen need the Gospel or not, and whether they are willing to receive it or not. To us, as followers of Christ, it is a simple question of obedience obedience to that authority which we recognise as supreme, and most imperative. On this broad basis we may rest the entire duty of the church to the heathen and antichristian world. Yet we should not contemplate this duty merely in the light of a cold commandment. While it is addressed to us with the sovereign authority of Him, to whom "all power is given in heaven and on earth," we are at the same time instructed that all the persons of the blessed Trinity take a deep interest in its results; the names of Father, Son, and Holy Ghost are all involved in the duty; and surely the enterprise, in which the triune Jehovah is to be honored, deserves not the obedience only, but the reverence and the love of all his peculiar people.

Now, when we survey for one moment the immense extent of the duty enjoined in this commandment, it seems almost superfluous to say, that our most entire services will not be too great in rendering obedience, by preaching the Gospel to every creature.

II. In farther proof of the position that we cannot do too much for the cause of our Saviour, we may adduce the example of our Lord himself, and of the primitive Christians. Our Lord declared that it was his "meat and his drink," his entire object and business, his first and his last wish, "to do the will of his heavenly Father." In his case that will had a primary reference, no doubt,

to the opening up a way of salvation for sinners, though certainly it was not limited to that object merely, as we find the Saviour solicitous that the lost should be saved, and the wicked made holy even during the days of his ministry in the flesh. In accordance with this view of that declaration of Christ, was the history of his life."He went about doing good." He embraced every opportunity to direct the attention of men to the great subject of their salvation, and he spent whole nights in prayer to God, pleading, we may easily suppose, in behalf of the same cause, at the throne of grace, for which his constant labors were given on earth. His was a spirit of untiring zeal for the glory of God in the salvation of men. It glowed in his bosom before he left the heavenly world; it animated him in the cradle, in the garden, on the cross, in the tomb; and it prompted his last commandment to his church.

We, my Christian friends, must have the spirit of Christ, or we are none of his. Rom. viii. 9. The same mind must be in us which was also in Christ Jesus. Phil. ii. 5. We may not be able to manifest the same purity, or extent of efforts for the conversion of our fellow-men, but we can and we must, if we are his followers indeed, manifest the same kind of zeal; and we must imitate his example as closely as possible. To any one, whose heart is suitably affected with the Saviour's love, it is no task to follow in his steps; rather it is deemed a privilege, and the only regret is, that the measure of conformity is so small; so far from thinking it hard that so much is required, the great source of sorrow is, that so little is rendered.

The Apostles and first Christians displayed the same zeal for the salvation of men. Who can doubt, that hears the fervent, united prayers of the first disciples, or that contemplates their singular devotion and liberal benevolence, towards the great cause, that they felt anxious to promote that cause as much as possible? Take the example of the Apostle Paul; and consider his life and labours; listen to him, recounting his various and severe sufferings and perils, 2 Cor. ii. 23-33; hear him declaring that his heart's desire and prayer to God for Israel was that they might be saved, and that for this purpose he was willing to be accursed from [after the manner of ] Christ, or whatever be the meaning of that solemn declaration; hear him again telling the Corinthians, that he "would gladly spend and be spent for them, though the more he loved, the less he should be loved;" and again, addressing the Thessalonians, "we were willing to have imparted unto you not the Gospel of God only, but also our own souls ;" and then say, whether or not he felt that he could do too much for the Saviour's cause? But I need not ask an answer; rather let us hear himself saying, "Be ye followers of me, as I am of Christ." Brethren, the spirit of religion is the same in every age, and so are its great doctrines and duties. No stronger obligations of obedience rested on the primitive Chris

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