if he persevere, he may hope not only that a generous public will applaud his endeavours, but that even posterity will allow him a place among those, who have been considered as benefactors to mankind, and the best ornaments of the ages in which they lived. Another consideration, and one which has the greatest weight with me is, a belief that no book, with which I am acquainted, stands so much in need of elucidation as the Hebrew Bible. From the times of Grotius to the present day, I believe we can find scarcely one original commentator. And many,

even of his remarks, have been borrowed from the Jews. The Dutch and German Commentaries are the books most worthy of the scholar's regard; but many of these are such, as to make it a question whether they should be recommended or not. Nothing, if we except the dreams of Hutchinson, has come out in England for the last 100 years, in the shape of original investigation. Compilation has long been the order of the day; and names, respectable indeed and valuable in their time, are now appealed to as the only safeguards against innovation, or as instructors in the way of truth. In almost an universal dearth of Scriptural knowledge, this is not to be wondered at: nor is it to be condemned. It is without doubt the best and safest path. But it should not satisfy

the minds of those who have both ability and opportunity for making further progress. And, as the character of the times in which we live, calls for such exertion, it is to be hoped that the call will not be disregarded.

The object of these remarks, however, is not to disparage the institutions of this country: certainly not; I believe that they constitute one of its greatest excellencies, and best guardians; I would only turn them to a greater public account, by converting a portion of their provisions to a more extensive cultivation of those studies, which have ever been the glory of the Reformed Church; viz. the study of the holy Scriptures: which cannot well be done, without an extensive acquaintance with Oriental literature. The general attention too, that has of late been paid to Missionary exertions, both within and without the pale of the Church of England, constitutes a further motive for the prosecution of these studies; and, I am of opinion, that without an extensive cultivation of them, there is not much reason to anticipate the success, to which it is their object to attain. If I err then in presenting the reader with too much, I shall hope to be excused on the ground of good intention.-It was once, indeed, my determination to give, as a sort of prolegomenon, an account of the creed of the Shíah or Moham

medan sect of Persia, followed by the principal tenets of their mysticism from the Dabistán of Mohsin Fáni* and other writers, to whom I have access; but, as this work is sufficiently extensive, and has occupied a much larger time than might have been wished in the publication, I shall reserve my materials on these subjects for a future work. We shall now proceed to our notices and extracts from the former controversy.

The books of this controversy which have come into my hands are three. One composed in the Persian language by Hieronymo Xavier, a Catholic missionary. Another, containing a reply to Xavier's work, by a Persian nobleman named

احمد بن زين العابدين ( Ahmed Ibn Zain Elabidin

written also in the Persian. And the third is a rejoinder in Latin, by Phillip Guadagnoli, one of the Professors attached to the College de propaganda fide, in defence of Xavier's work.

We shall first notice the book of Xavier, which has been preserved in the Library of Queen's College in this University, and which has been lent me by the kindness of the President and Fellows of that Society. Of this Xavier two

Although Mohsin Fáni is usually cited as the author of this work, it is extremely probable that he is not, &c. See Sir Wm. Ouseley's Travels in Persia, Vol. III. p. 564.

works were published by the learned Ludovicus

Historia داستان مسیح de Dieu;* one entitled

Christi, to which the learned editor added s

His-- داستان سن پیرو sed contaminata; the other

toria S. Petri Persicè, to which the editor also took the liberty of adding sed contaminata. I shall merely remark, that our book was written after these, during the reign of the Emperor Jahangir; and shall refer the reader to the work of de Dieu for further particulars, as to the person of Xavier. The work in ques

،،

A mirror shewing ، آینه حق نما tion is entitled ان گذارش,the truth." To which is added

در

آموزد واسرار خاص انجيل یابد آنچه دين عيسويان مي مي

بيان مي

نماید تصنیف شود و بطلان ديگر دينها وا

مي

پادري زيرونيمو شویر است از صحبت حضرت عيسي از کوره آمده در دار الملك لاهور ملازمت نمود در سال هزار و پانصد و نود وشش از تولد حضرت عيسي بنام جهانگیر خلد الله ملکه وسلطانه پیرانه اختتام یافت.

"In which the doctrines of the Christian religion are discussed, the mysteries of the Gospel explained, and the vanity of (all) other religions is to be seen, by Hieronymo Xavier of the Society of Jesus, who, coming from Goa to the capital

Lahore, A. D. 1596, presented his services to the Emperor Jahangir, to whom this book is dedicated, may his reign be perpetuated.”

We then have a preface filling eight pages,

An attes اقرار باسرار خاص الهي بطور مناجات entitled

tation of the mysteries of God, by way of prayer." In this prayer the different attributes of the Deity are laid down; namely, his wisdom, power, mercy, and goodness, as visible in the creation. In the third page we have the doctrine of the Trinity

باوجود این که ذات الهي واحد حقيقي : thus stated القدس يك است سه شخص است پدر و پسر وروح انکه شخصها درهم امیزند وذات خداي حقيقي بي قسمت پذیرد و از وحدت بر آمده کثرت بگیرد و این خاصه خداي بيحد است که در غیر او نتوان یافت

"Although the essence is truly one, it consists, (nevertheless) of three persons, the Father, the Son, and the Holy Ghost : one true God, without confusion of persons, or division of essence, or (such as) leaving the unity, should assume a plurality. This property of the Deity is infinite, and such as can obtain in no other." The following is a specimen of the prayer contained in this preface, which, pious and feeling as it certainly is, must be confessed to approach in some degree to the

اي صاحب ببخش اگر نارضایتو .effusions of mysticism میکنم بداخل کردن خویش در کارها و اوصاف تو مردم