with the Bible. So with the Kurap. It is much to be deplored that hitherto we have no satisfactory version of the Zend-avesta; for, of all arguments to convince intelligent Pársís of the falsehood of Zoroastrianism, perhaps none would be so convincing as the perusal of their own Scriptures, and a thoughtful comparison of them with the Bible.*

In conclusion allow me to remark that, in characterizing the various systems of religion that have now been brought under review, I have, as far as possible, abstained from using language that could wound the feelings of any candid Hindu, Pársí or. Muhammadan. Occasionally a strong term of disapproval has been employed; but in these cases you will probably admit that the interests of truth imperatively demand the expression. While it would be wrong wantonly or unnecessarily to pain the conscientious followers of any religion, it would be still worse to hesitate in affixing the proper epithet to falsehood or impurity. If possible, we will avoid wounding the feelings of our Native friends; but, at all events and at all hazards, we must speak the truth and call things by their appropriate names.

I am, &c.

This want will very soon be supplied. Translations of the Zendavesta are about to be published in German and English, by learned men in Europe. Indeed, the German translation has already been partly published.

LETTER XV.

THE EXPERIMENTAL EVIDENCE FOR CHRISTIANITY.

MY DEAR YOUNG FRIEND,

Evidence.

Ir is desirable that these Letters should contain a satisExperimental factory statement of the evidences of the Christian Religion, but that the statement should be brief. It may now be well to draw as speedily as possible to a conclusion, lest you and other Native students should be repelled by the size of the book from entering on the consideration of the subject at all. There is however, one branch of the evidence for the Christian Religion which we must not overlook; for the statement of the argument would be incomplete were it not included. It is called the Experimental Evidence.

It was mentioned above, on page 97, that at least some Its place and portion of the evidence for Christianity is importance. adapted to all minds, and that this is a distinguishing mark of the Christian Revelation;-and farther, that the Bible itself exhorts to "prove," or try, "all things, and hold fast that which is good," and be able to assign reasons for our faith, instead of holding an unre flecting, unreasoning belief. But it is evident that the argument from miracles, prophecy, or history, is not exactly suited to all minds, since it requires some amount of learning to enable a man to appreciate its conclusiveness and force. Had there existed no other kind of argument than this, a large portion of the members of the Christian Church would have possessed little or no evidence for

their belief, their religion would hage been almost wholly dependent on tradition and authority. The evidence from miracles, prophecy, and history, is abundantly sufficient to command the assent of all educated men; but it cannot be appreciated by the uneducated.

It is level

to all capa

cities.

But there is one branch of the Evidence for Christianity that is level to the capacity of the poorest and most illiterate. It is not he who is the most learned, that understands it best,-but he who is the humblest, the most earnest, the most sincere. Hence it often happens that the peasant sees the application of this argument more clearly than the philosopher. It depends

on the moral state of a man more than the intellectual, whether or not he shall appreciate this argument. If his heart be hard, selfish, worldly, ungodly,-then, even though he possess the intellect of a Newton, this evidence is not for him, he cannot comprehend it. If his heart be tender, teachable, truth-loving, godly, then, even although perhaps he may be unable to write or read, he can comprehend the argument.

It is a prac

What, then, is the Experimental Evidence for Christianity? When any remedy for an evil, or tical test. any means of effecting a desired end, has been recommended to us, we are always anxious to apply this kind of evidence. In other words, we are anxious to try and see. Suppose you are desirous of learning Sanskrit, but are somewhat afraid that its difficulty will be insuperable, then, instead of consulting a vast number of books or questioning many Pandits on the point, the best and simplest mode of settling the question would just be to try and see. When you test Christianity by its Experimental Evidence, you do the very same thing,-you try and see.

Or, let me suppose that you are sick and have consulted many physicians, and tried many medicines, in vain. Sup

pose now that another physician comes forward, who professes to have a perfect knowledge of your case and the ability to cure it. Having been often before disappointed in your expectations from physicians you are perhaps not very eager to employ another; but certain friends of yours tell you that they once suffered as you now do, and, by the skill of the same physician who offers to prescribe for you, have obtained complete relief. You then consent to put yourself under his care. He comes, and accurately describes to you all the more remarkable symptoms of your case. This encourages you to follow his advice. He administers certain medicines, and prescribes a certain regimen. You simply act as he directs; and in a few days you find a 'wonderful change. Sickness, languor, pain, are evidently departing; health, animation, bodily ease, are fast returning. Every day convinces you more strongly of the skill of the physician. Finally, you feel yourself quite restored-perfectly well. Suppose now that some one is heard ridiculing the physician and the medicine, and offering to prove that the one is a quack, and the other a poison. You would simply say, No;—I have experimental evidence of the contrary, for I was sick, and am well; and the physician with his medicine has wrought the cure.

for the sick.

It is just the same with Christianity. It is a medicine. prescribed by Christ, who may be called Christianity is a medicine the physician of souls. Your mind is. diseased, your soul is sick, nigh unto death; the understanding is blinded, the heart is corrupt. You have tried the medicine which Hinduism or Pársíism offers, and you have derived no advantage from its use. When Christianity is first presented. to you, you expect little assistance from it, and are scarcely disposed to employ its aid. But certain friends-once Hindus, Pársís, or Musulmáns,inform you that Christianity has cured their mental sickness; and, at their.

earnest request, you consent to all the physician in. What then happens?

I. In the first place, the physician describes your case→→→

scribes our

case.

The Bible its symptoms, your sufferings, your sensaaccurately de- tions of every kind. In other words, Christ in the Bible declares to you the whole character and condition of your moral being. The Bible speaks, and speaks so decidedly that there is no possibility of misunderstanding what it says, as to your feelings in reference to God. It utters very plain and very stern things -things not at all agreeable to the heart of man. So that, if the Bible erred in this matter, the error would certainly be found out. If it spoke of far-off worlds and their inhabitants, you might not be able to test its truth; but you can test its truth when it undertakes to declare the thoughts and feelings that fill your own bosom. If it spoke in dark mystic language, you might not be able to decide whether the oracle was false or true; but you are able when it proclaims its opinions in clear, and definite, and unambiguous phraseology. If it uttered very pleasing, flattering things, the vain heart of man might easily be induced to believe them without instituting any careful inquiry as to their being true things, and so error would pass undetected; but when the Bible proclaims the most unpalatable and humiliating things respecting you, it is most certain that if any error or exaggeration has crept into the statement, you will be quick-sighted enough to point it out and rebut the odious charge.

All these tests apply to the statements of the Bible regarding man. Without qualification or exception it charges every human being as one who is by nature ungodly-dead in trespasses and sins-regardless of his Maker's glory, and standing in need of a total renovation of his moral being. This is a tremendous accusation. No wonder if men wince under it, and seek means to repel it.