country, the bare report of such miracles could have. given no support to the weight of the doctrines; for, as the Compiler has stated in his Introduction, miracles infinitely more wonderful are related of their gods, and saints, on authorities that the Hindoos must deem superior to those of the Apostles.

We are taught by revelation, as well as education, to ascribe to the Deity the perfection of those attributes which are esteemed excellent amongst mankind. And according to those ideas it must surely appear more consistent with the justice of the Sovereign Ruler, that he should admit to mercy those of his subjects who, acknowledging his authority, have endeavoured to obey his laws; or shewn contrition, when they have fallen short of their duty and love; than that he should select for favour those whose claims rest on having acquired particular ideas of his nature, and of the origin of his Son, and of what afflictions that Son may have suffered in behalf of his people. If the Reviewer and Editor will continue to resist both authority and common sense, I must be content to take leave of them with the following words, (Luke, ch. xviii.): “And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead."

5. The Reviewer observes, (in page 24,) with every mark of disapprobation, that the Compiler has intimated in the Introduction, that the dogmatical and historical matters are rather calculated to do in

jury. The Compiler could not certainly overlook the daily occurrences and obvious facts which led him to remark, [in the Introduction,] that “historical and some other passages are liable to the doubts and disputes of Freethinkers and Anti-christians, especially miraculous relations, which are much less wonderful than the fabricated tales handed down to the natives of Asia:" and to prove what the Compiler stated, I humbly entreat any one to refer to the numerous volumes written by persons unattached to any of the established churches against the miracles, the history, and some of the dogmas of Christianity. It has been the different interpretations of the dogmas that have given rise to such keen disputes amongst the followers of Jesus. They have not only destroyed harmony and union between one sect of Christians and another, and continue to do so; but in past times have even caused continual wars and frequent bloodshed to rage amongst them, more dreadfully than between Christians and infidels. A slight reference to the histories of Christian countries will, I trust, afford to my readers entire conviction upon this head. Besides, the Compiler, residing in the same spot where European missionary gentlemen and others for a period of upwards of twenty years have been, with a view to promote Christianity, distributing in vain amongst the natives numberless copies of the complete Bible, written in different languages, could not be altogether ignorant of the causes of their disappointment. He, however, never

doubted their zeal for the promulgation of Christianity, nor the accuracy of their statement with regard to immense sums of money being annually expended in preparing vast numbers of copies of the Scriptures; but he has seen with regret, that they have completely counteracted their own benevolent efforts, by introducing all the dogmas and mysteries taught in Christian Churches to people by no means prepared to receive them; and that they have been so incautious and inconsiderate in their attempts to enlighten the natives of India, as to address their instructions to them in the same way as if they were reasoning with persons brought up in a Christian country, with those dogmatical notions imbibed from their infancy. The consequence has been, that the natives in general, instead of benefiting by the perusal of the Bible, copies of which they always receive gratuitously, exchange them very often for blank paper; and generally use several of the dogmatical terms in their native language as a mark of slight in an irreverent manner; the mention of which is repugnant to my feelings. Sabat, an eminently learned but grossly unprincipled Arab, whom our divines supposed that they had converted to Christianity, and whom they of course instructed in all the dogmas and doctrines, wrote a few years ago a treatise in Arabic against those very dogmas, and printed himself and published several hundred copies of this work. And another Moosulman, of the name of Ena'et Ahmud, a man of respectable family, who is

still alive, speedily returned to Mohummudanism from Christianity, pleading that he had not been able to reconcile to his understanding certain dogmas which were imparted to him. It has been owing to their beginning with the introduction of mysterious dogmas, and of relations that at first sight appear incredible, that notwithstanding every exertion on the part of our divines, I am not aware that we can find a single respectable Moosulman or Hindoo, who were not in want of the common comforts of life, once glorified with the truth of Christianity, constantly adhering to it. Of the few hundred natives who have been nominally converted to Christianity, and who have been generally of the most ignorant class, there is ground to suspect that the greater number have been allured to change their faith by other attractions than by a conviction of the truth and reasonableness of those dogmas; as we find nearly all of them are employed or fed by their spiritual teachers, and in case of neglect are apt to manifest a rebellious spirit ;-a circumstance which is well known to the Compiler from several local facts, as well as from the following occurrence. About three years ago, the Compiler, on his visit to an English gentleman, who is still residing in the vicinity of Calcutta, saw a great number of Christian converts with a petition, which they intended to present to the highest ecclesiastical authority, stating, that their teachers, through false promises of advancement, had induced them to give up their

ancient religion. The Compiler felt indignant at their presumption, and suggested to the gentleman, as a friend, the propriety of not countenancing a set of men who, from their own declaration, seemed so unprincipled. The Missionaries themselves are as well aware as the Compiler, that those very dogmas are the points which the people always select as the most proper for attack, both in their oral and written controversies with Christian teachers; all of which, if required, the Compiler is prepared to prove by the most unquestionable testimony.

Under these circumstances, the Compiler published such sayings of Christ, as he thought intelligible to all, conveying conviction with them, and best calculated to lead mankind to universal love and harmony; not dwelling upon those matters, an observance of which is not absolutely ordained, and the interpretations of which, instead of introducing peace and happiness, have generally given rise to disputes and controversies. The Compiler has had no local influence nor power to promote any one's interest, nor has he situations to give away, nor yet has he friends and colleagues to recommend others to their patronage. Humble as he is, he has therefore adopted those measures which he thought most judicious, to spread the truth in an acceptable manner; but I am sorry to observe, that he has unfortunately and unexpectedly met with opposition from those whom he considered the last persons likely to oppose him on this subject. From what has already been