Evangelists, with selections from the Jewish Prophets (from those parts of them especially, which are made the more immediate subjects of Gospel-reference) should be translated into the Sanscrit and the Persian languages: that to this should be annexed a simple statement of evidence, proving the long interval between the delivery of the predictions and their accomplishment; and that the whole should, then, be quietly thrown into circulation among the welleducated natives." The experience, however, of the first propagators of the Gospel affords abundant testimony, that a vital and practical religion does not usually find among the welleducated classes of the community it's earliest supporters. To dissent upon almost any subject (and, more particularly, upon one connected with the literature of the East) from the revered authority of One, in whom it is questionable whether genius or industry or philanthropy was the prevailing excellence, presents the appearance at least, as the writer is fully aware, of considerable presumption. But Socrates and Plato must give way to truth; and when he recollects the importunate inquiries of the Jewish infidels respecting the Messiah, Have any of the rulers, or of the Pharisees, believed on him? he cannot but conclude with the Apostle Paul that, in the original adoption

We of the rest will be comparatively easy. must not, however, blind ourselves to the difficulty of the undertaking. To conduct it to a full and prosperous issue, we must studiously pre-concert and digest our plans. We must liberally allow for the differences of climate, of manners, and of laws: our conduct must be distinguished by it's candor, it's tolerance, and it's moderation. In our chief adversaries, the Imams and the Brahmins, we must anticipate the pertinacity induced by interest, by prejudice, and by habit: in our hearers we must be prepared to meet languor, or perverseness; in our converts schism, or apostasy. We must level our topics to the apprehensions, and our arguments to the weaknesses, of our followers: while we convince their judgement, we must impress their imagination: the ritual, which we prescribe, must be perspicuously constructed and punctually observed: the truths, which we inculcate, must be delivered with colloquial plainness and systematical precision; must borrow strength from every fair collateral expedient, and derive illustration from every domestic and familiar incident of Indian life.

To descend into more minute detail. It has been recommended by the immortal Sir William Jones, as he only human mode of introducing Christ to Hindostan, that "one of the

Evangelists, with selections from the Jewish Prophets (from those parts of them especially, which are made the more immediate subjects of Gospel-reference) should be translated into the Sanscrit and the Persian languages: that to this should be annexed a simple statement of evidence, proving the long interval between the delivery of the predictions and their accomplishment; and that the whole should, then, be quietly thrown into circulation among the welleducated natives." The experience, however, of the first propagators of the Gospel affords abundant testimony, that a vital and practical religion does not usually find among the welleducated classes of the community it's earliest supporters. To dissent upon almost any subject (and, more particularly, upon one connected with the literature of the East) from the revered authority of One, in whom it is questionable whether genius or industry or philanthropy was the prevailing excellence, presents the appearance at least, as the writer. is fully aware, of considerable presumption. But Socrates and Plato must give way to truth; and when he recollects the importunate inquiries of the Jewish infidels respecting the Messiah, Have any of the rulers, or of the Pharisees, believed on him? he cannot but conclude with the Apostle Paul that, in the original adoption

of the rest will be comparatively easy. We must not, however, blind ourselves to the diffi culty of the undertaking. To conduct it to a full and prosperous issue, we must studiously pre-concert and digest our plans. We must liberally allow for the differences of climate, of manners, and of laws: our conduct must be distinguished by it's candor, it's tolerance, and it's moderation. In our chief adversaries, the Imams and the Brahmins, we must anticipate the pertinacity induced by interest, by prejudice, and by habit: in our hearers we must be prepared to meet languor, or perverseness; in our converts schism, or apostasy. We must level our topics to the apprehensions, and our arguments to the weaknesses, of our followers: while we convince their judgement, we must impress their imagination: the ritual, which we prescribe, must be perspicuously constructed and punctually observed: the truths, which we inculcate, must be delivered with colloquial plainness and systematical precision; must borrow strength from every fair collateral expedient, and derive illustration from every domestic and familiar incident of Indian life.

To descend into more minute detail. It has been recommended by the immortal Sir William Jones, as the only human mode of introducing Christianity into Hindostan, that "one of the

Evangelists, with selections from the Jewish Prophets (from those parts of them especially, which are made the more immediate subjects of Gospel-reference) should be translated into the Sanscrit and the Persian languages: that to this should be annexed a simple statement of evidence, proving the long interval between the delivery of the predictions and their accomplishment; and that the whole should, then, be quietly thrown into circulation among the welleducated natives." The experience, however, of the first propagators of the Gospel affords abundant testimony, that a vital and practical religion does not usually find among the welleducated classes of the community it's earliest supporters. To dissent upon almost any subject (and, more particularly, upon one connected with the literature of the East) from the revered authority of One, in whom it is questionable whether genius or industry or philanthropy was the prevailing excellence, presents the appearance at least, as the writer. is fully aware, of considerable presumption. But Socrates and Plato must give way to truth; and when he recollects the importunate inquiries of the Jewish infidels respecting the Messiah, Have any of the rulers, or of the Pharisees, believed on him? he cannot but conclude with the Apostle Paul that, in the original adoption