copied from his own manuscript in his Bible, though frequently published, cannot be too often or too emphatically impressed : “I have carefully, and regularly, perused these Holy Scriptures; and am of opinion that the Volume, independently of it's divine origin, contains more sublimity, purer morality, more important history, and finer 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, in a Discourse addressed to the Asiatic Society in 1791, where however he adds; "The two parts, of which the Scriptures consist, are connected by a chain of compositions which bear no resemblance in form or stile 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 unstrained application of them to events long subsequent to their publication is a solid ground of belief that they were genuine predictions, and consequently inspired." Again, in the Discourse of the following year, having for the sake of the argument which he was discussing assumed that the Mosaic records had no higher authority than any other book of history,' to avoid the possibility of any perverse misapplication of his sentiments on this aweful subject, he subjoins; "but the connexion of the Mosaic history with that of the Gospel, by a chain of sublime predictions unquestionably ancient and apparently* fulfilled, must induce us to think the Hebrew 6 * The sense, in which the reasoning requires this term to be understood, is obviously that of manifestly;' a word, which he narrative more than human in it's origin, and conse. quently true in every substantial part of it." In the Discourse of 1793, he farther observes, "We cannot surely deem it an inconsiderable advantage, that all our historical researches have confirmed the Mosaic accounts of the primitive world; and our testimony on that subject ought to have the greater weight, because if the result of our observations had been totally different, we should nevertheless have published them -not indeed with equal pleasure, but with equal confidence; for truth is mighty, and whatever be it's consequences, must always prevail." That he was, indeed, devoted to the investigation and propagation of truth, is proved as well by the spirit of these and many other reflexions (which, though they would naturally occur to a believer in the Scriptures, are not necessarily called for by the subjects under discussion) as by his own elegant couplets, written in Berkeley's Siris:* 'Before thy mystic altar, heavenly Truth, I kneel in manhood, as I knelt in youth. He elsewhere declares, that "in order to enlighten the minds of the ignorant, and to enforce the obedi had previously used, in discussing the same topic. Apparently, indeed, in it's vulgar acceptation, seems to imply a less degree of conviction than he actually possessed. * They are a beautiful version of the last sentence of the Siris, amplified and adapted to himself: "He, that would make a real progress in knowledge, must dedicate his age as well as youth, the latter growth as well as the first-fruits, at the altar of Truth." ence of the perverse, it is evident à priori that a revealed religion was necessary in the great system of Providence." Convinced of the supreme importance of the inquiry, he sat down to scrutinise it's evidences without prejudice, and rose from his researches with a conviction which the studies of his subsequent life invigorated and confirmed. The completion of the Prophecies relating to our Saviour had impressed upon his youthful mind the invaluable conclusion, that the language of Isaiah and of the Prophets was inspired; and in this belief, to which fresh proofs were progressively added, he closed his life. At the risk of appearing to some readers too copious, I must insert Lord Teignmouth's appended remarks." In matters of eternal concern, the authority of the highest human opinions has no claim to be admitted as a ground of belief; but it may, with the strictest propriety, be opposed to that of men of inferior learning and penetration: and, while the pious derive satisfaction from the perusal of sentiments according with their own, those who doubt or disbelieve should be induced to weigh with candor and impartiality arguments, which have produced conviction in the minds of the best, the wisest, and the most learned of mankind. 66 Among such, as have professed a steady belief in the doctrine of Christianity, where shall greater names be found than Bacon and Newton? Of the former, and of Locke, it may be observed, that they were both innovators in science: disdaining to follow the sages of antiquity through the beaten paths of error, they broke through prejudices which had long obstructed the progress of sound knowledge, and laid the foundation of science on solid ground; while the genius of Newton carried him-extra flammantia mœnia mundi. These men to their great praise, and we may hope to their eternal happiness, devoted much of their time to the study of the Scriptures. If the evidence of Revelation had been weak, who were better qualified to expose it's unsoundness? If our national faith were a mere fable, a political superstition, why were minds, which boldly destroyed prejudices in Science, blind to those in Religion? They read, examined, weighed, and believed; and the same vigorous intellect, that dispersed the mists which concealed the temple of human knowledge, was itself illuminated with the radiant truths of Divine Revelation. "Such authorities, and let me now add to them that of Sir William Jones, are deservedly entitled to great weight. Let those, who superciliously reject them, compare their intellectual powers, their scientific attainments and vigour of application, with those of the men whom I have named! The comparison may, perhaps, lead them to suspect, that their incredulities (to adopt the idea of a profound scholar) may be the result of a little smattering in learning, and great self-conceit; and that by harder study, and a humbled mind, they may regain the religion which they have left.” * * Elsewhere it appears, that his Christianity more specifically implied resignation to the will of his Maker, and dependence on the merits of his Redeemer : sentiments expressed in the following prayer, which he drew up during his indisposition in September, 1784; ' O Thou Bestower of all good! if it please thee to continue my easy tasks in this life, grant me strength to perform them as a faithful servant: but if thy wisdom hath willed to end them by this thy visitation, admit me, not weighing my unworthiness, but through thy mercy declared in Christ, into thy heavenly At length we arrive at the close of this invaluable life. The few months allotted to his existence, after the departure of Lady Jones, were devoted to his usual occupations, and more particularly to the discharge of that duty which alone detained him in India, the completion of the Digest of Hindu and Mahommedan Law.* But neither the consciousness mansions, that I may continually advance in happiness by advancing in true knowledge and aweful love of thee. Thy will be done!' In his Dissertation likewise on the Gods of Greece, Italy, and Rome, he expressly affirms that he cannot help believing the divinity of the MESSIAH from the undisputed antiquity and manifest completion of many prophecies (especially, those of Isaiah) in the only person recorded by history, to whom they are applicable.' As minute circumstances frequently tend to mark and develop character, the following lines are added from a small scrap of paper in his hand-writing: Sir EDWARD Coke. Six hours in sleep, in law's grave study six, Rather, Seven hours to law, to soothing slumber seven, How high is the gratification of thus witnessing the union of true genius with sincere Christianity! Science without piety (as his noble biographer observes) whatever admiration it may excite, will never be entitled to an equal degree of respect and esteem with the humble knowledge, which makes us wise unto salvation. * After tracing the plan of this great work, he prescribed it's arrangement and mode of execution, and selected from the most learned Hindus and Mahommedans fit persons for the task of compiling it. Flattered by his attention, and encouraged by his applause, the Pundits prosecuted their labours with cheerful zeal to a satisfactory conclusion. The Molavees, also, nearly finished their portion of the work; but it must ever be regretted that the |