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* holiness and sublimity of the Christian doc“ trine of the Trinity, and that the tenet of our “ Church cannot without profaneness, be com

pared with that of the Hindus, which has an apparent resemblance to it, but a very different meaning."

At the end of the same treatise, Sir William Jones enumerates the fad obstacles to the extenfion of our pure faithin Hindustan, and concludes as follows:

“ The only human mode perhaps of caus

ing so great a revolution, is to translate into s Sanscrit and Persian, such chapters of the

prophets, and particularly Ifaiah, as are in

disputably evangelical, together with one of “ the Gospels, and a plain prefatory discourse “ containing full evidence of the

very

distant ages, in which the predictions themselves " and the history of the divine person predict“ed, were severally made public, and then

quietly to disperse the work among the well• educated natives, with whom, if in due “ time it failed of promoting very falutary “ fruit by its natural influence, we could only

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“ lament more than ever, the strength of

pre“ judice and weakness of unassisted reason.”

That the conversion of the Hindus to the Christian religion, would have afforded him the fincerest pleasure, may be fairly inferred from the above passage; his wish that it should take place, is still more clearly expressed in the following quotation from one of his Hymns to Lachsmi, the Ceres of India, and a personification of the Divine Goodness. After defcribing most feelingly and poetically the horrid effects of famine in India, he thus concludes the hymn:

From ills that, painted, harrow up the breast,

(What agonies, if real, must they give !)
Preserve thy vot'ries: be their labours blest!

Oh! bid the patient Hindu rise and live.
His erring mind, that wizzard lore beguiles,

Clouded by priestly wiles,
To senseless nature bows, for nature's God.
Now, stretch'd o'er ocean's vast, from happier isies,
He sees the wand of empire, not the rod :
Ah, may those beams that Western skies illume,

Disperse th' unholy gloom !
Meanwhile, may laws, by myriads long rever'd,

Their strife appease, their gentler claims decide!
So shall their victors, mild with virtuous pride,

To many a cherish'd, grateful race endear'd,

With temper'd love be fear'd;
Though mists profane obscure their narrow ken,
They err, yet feel, though Pagans, they are men.

The testimony of Sir William Jones to the verity and authenticity of the Old and New Testament is well known, from the care with which it has been circulated in England; but as it has a particular claim to be inserted in the memoirs of his life, I transcribe it from his own manuscript in his Bible:

“ I have carefully and regularly perused " these Holy Scriptures, and am of opinion, “ that the volume, independently of its divine

origin, contains more subiimity, purer mo

rality, more important history, and finer "v strains of eloquence, than can be collected “ from all other books, in whatever language they may

have been written.' This opinion is repeated with little variation of expression, in a discourse addressed to the society in February, 1791:Theological enquiries are no part

of

my 6 present subject; but I cannot refrain from

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“addinğ, that the collection of tracts, which “ we call from their excellence the Scriptures,

contain, independently of a divine origin, more true sublimity, more exquisite beauty,

purer morality, more important history, and “ finer strains both of poetry and eloquence, « than could be collected, within the same “compass, from all other books that were " ever composed in any age, or in any

idiom. -6 The two parts of which the Scriptures con“ fist, are connected by a chain of compofi

tions, which bear no resemblance in form or

style to any that can be produced from the “ stores of Grecian, Indian, Persian, or even “ Arabian learning; the antiquity of those

compositions no man doubts; and the un“ strained application of them to events long “subsequent to their publication, is a solid " ground of belief, that they were genuine “ compositions, and consequently inspired. “ But, if any thing be the absolute exclu« five property of each individual, it is his be

lief; and I hope I should be the last man living, who could harbour a thought of ob

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truding my own belief on the free minds of 6 others.”

In his discourse of the following year, we find him again mentioning the Mofaic history, under a supposition, assumed for the sake of the argument which he was discussing, that it had no higher authority than any

other book of history, which the researches of the curious had accidentally brought to light.

“ On this supposition,” (I quote his own words,) “ that the first eleven chapters of the “ book which it is thought proper to call Ge“ nesis, are merely a preface to the oldest civil

history now extant, we see the truth of them « confirmed by antecedent reasoning, and by “ evidence in part. highly probable, and in

part certain.” But that no misconception might be entertained on this awful subject by the ignorant, and to avoid the possibility of any perverse misapplication of his sentiments, he adds: “ but the connection of the Mosaic “ history with that of the Gospel, by a chain

of sublime predictions unquestionably an

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