INTRODUCTION. A conviction in the mind of its total ignorance of the nature and of the specific attributes of the Godhead, and a sense of doubt respecting the real essence of the soul, give rise to feelings of great dissatisfaction with our limited powers, as well as with all human acquirements which fail to inform us on these interesting points. On the other hand, a notion of the existence of a supreme superintending power, the Author and Preserver of this harmonious system, who has organized and who regulates such an infinity of celestial and terrestrial objects, and a due estimation of that law which teaches that man should do unto others as he would wish to be done by, reconcile us to human nature, and tend to render our existence agreeable to ourselves and profitable to the rest of mankind. The former of these sources of satisfaction, viz., a belief in God, prevails generally; being derived 47. either from tradition and instruction, or from an attentive survey of the wonderful skill and contrivance displayed in the works of nature. 2 The latter, although it is partially taught also in every system of religion with which I am acquainted, is principally inculcated by Christianity. This essential characteristic of the Christian religion I was for a long time unable to distinguish as such, amidst the various doctrines I found insisted upon in the writings of Christian authors, and in the conversation of those teachers of Christianity with whom I have had the honour of holding communication. Amongst, these opinions, the most prevalent seems to be, that no one is justly entitled to the appellation of Christian who does not believe in the divinity of Christ and of the Holy Ghost, as well as in the divine nature of God, the Father of all created beings. Many allow a much greater latitude to the term Christian, and consider it as comprehending all who acknowledge the Bible to contain the revealed will of God, however they may differ from others in their interpretations of particular passages of Scripture; whilst some require from him who claims the title of Christian, only an adherence to the doctrines of Christ, as taught by himself, without insisting on implicit confidence in those of the Apostles, as being, except when speaking from inspiration, like other men, liable to mistake and error. That they were so, is obvious from the several instances of differences of opinion amongst the Apostles recorded in the Acts and Epistles. Voluminous works, written by learned men of particular sects for the purpose of establishing the truth, consistency, rationality, and priority of their own peculiar doctrines, contain such variety of arguments, that I cannot hope to be able to adduce here any new reasonings of sufficient novely and force to attract the notice of my readers. Besides, in matters of religion particularly men in general, through prejudice and partiality to the opinions which they once form, pay little or no attention to opposite sentiments (however reasonable they may be) and often turn a deaf ear to what is most consistent with the laws of nature, and conformable to the dictates of human reason and divine revelation. At the same time, to those who are not biased by prejudice, and who are, by the grace of God, open to conviction, a simple enumeration and statement of the respective tenets of different sects may be a sufficient guide to direct their inquiries in ascertaining which of them is most consistent with the For these sacred traditions, and most acceptable to common sense. reasons, I decline entering into any discussion on those points, and fellowconfine my attention at present to the task of laying before my creatures the words of Christ, with a translation from the English into Sanscrit, and the language of Bengal. I feel persuaded that by separating from the other matters contained in the New Testament, the moral precepts found in that book, these will be more likely to produce the desirable effect of improving the hearts and minds of men of different persuasions and degrees of understanding. For, historical and some other passages are liable to the doubts and disputes of free-thinkers and anti-christians, especially miraculous relations, which are much less wonderful than the fabricated tales handed down to the native of Asia,† and consequently would be apt, at best, to carry little weight with them. On the contrary, moral doctrines, tending evidently to the maintenance of the peace and harmony of mankind at large, are beyond the reach of metaphysical *Vide Acts, ch. xi. 2, 3, ch. xv. 2, 7; I Corinthians, ch. i. 12 ; Galatians, ch. ii. 11, 12, 13. † Agasti is famed for having swallowed the ocean, when it had given him offence, and having restored it by urinary evacuation : at his command, also, the Vindhya range of mountains prostrated itself, and so remains. (Wilson's Dictionary.] perversion, and intelligible alike to the learned and to the unlearned. This simple code of religion and morality is so admirably calculated to elevate men's ideas to high and liberal notions of God, who has equally subjected all living creatures, without distinction of caste, rank or wealth, to change, disappointment, pain and death, and has equally admitted all to be partakers of the bountiful mercies which he has lavished over nature, and is also so well fitted to regulate the conduct of the human race in the discharge of their various duties to themselves, and to society, that I cannot but hope the best effects from its promulgation in the present form. thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! : No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment ? Consider the lilies of the field, how they grow; they toil not, neither do they spin: aud yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying What shall we eat? or, What shall we drink? or, Where withal shall we be clothed? (For after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. * Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure yo mete, it shall be measured to you again. And why beholdest thou the mote that • Matthew, chap. vii. |