b'LIBRARY OF CONGRESS, \n\n\n\n[FORCE COLLp:CTION.] ^ \n\nUNITED STATES OF AMERICA. \n\n\n\nf \n\n\n\nOF THE EXPEDIENCY OP AN \n\n\n\nEcclesiastical Establishment \n\n\n\nFOR \n\n\n\nBRITISH INDIA i \n\n\n\nBOTH AS THE MEANS OF \n\n\n\n??RPETUATING THE CHRISTIAN RELIGION AMONG OUR \n^ OWN COUNTRYMEN } \n\n\n\nAND A3 \n\n4 FOUNDATION FOR THE ULTIMATE CIVILIZATION \n\nOF THE NATIVES. \n\n\n\nBY REV. CLAUDIUS BUCHANAN, LL. D. \n\nOne of the Chaplains, at the Presidency of Fort William in Bengaly Vice \nProvost of the College of Fort TVilliam, and Professor of Classics \nin the same ; and member of the Asiatic Society. \n\n\n\nSECOND CAMBRIDGE EDITION. \nCAMBRIDGE : \n\nPRINTED BY BILLIARD AND METCALF, \n\nFor the " Society of inquiry on the subject ofmisaions^\'^in \nDivimty College^ jindover. \n\n1811. \n\n\n\n6^ \n\n\n\nI \n\n\n\nCONTENTS. \n\n\n\nT I. \n\nOn the means of preserving\' the profession of the Christian \nreligion among our countrymen in India, \n\nCHAPTER I. \n\nPage. \n\nPresent state of the English church in India 13 \n\nCHAPTER II. \nOf the establishment of the Romish church in the East 14 \n\nCHAPTER III. \n\nOf the extent of the proposed ecclesiastical establishment \nfor British India \xc2\xbb - - - - -16 \n\nCHAPTER IV. \n\nConsiderations deduced from the propriety or necessity \nof an ecclesiastical establishment ^ - - 17" \n\nCHAPTER V. \nObjections to an ecclesiastical establishment considered 19 \n\nPART II, \n\nCivilization of the natives. \n\nCHAPTER L \n\nOn the practicability of civilizing the natives - 23 \n\n\n\nCHAPTER 11. \n\nOn the policy of civilizing the natives - - 26 \n\nCHAPTER III. \nOn the impediments to the civilization of the natives* \nThe philosophical spirit of Europeans formerly an im- \npediment to the civilization of the natives - 3S \n\nCHAPTER IV. \n\nThe sanguinary superstitions of the natives an impedi- \nment to their civilization - - - - 36 \n\nCHAPTER V, \n\nThe numerous holydays of the natives an impediment \nto their civilization - - * - - 38 \n\nPART III. \n\n6/ the progress already made in civilizing\' the natives of \n\nIndia* \n\nCHAPTER I. \n\nOf the extension of Christianity in India, under the influ- \nence of episcopal jurisdiction - . - 40 \n\nCHAPTER 11. \nOf the extension of Christianity in India, by the labours \nof protestant missionaries \xc2\xab - - - 44 \n\n\n\nV \n\n\n\nAPPENDIX* \n\nA. Record of the superstitious practices of the Hindoos^ \n\nnow subsisting, which inflict immediate death, or \ntend to death ; deducted from the evidence of the \nPundits and learned Brahmins in the College of \nFort William 59 \n\nB. Notes on the practicability of abolishing those prac- \n\ntices of the Hindoos, which inflict immediate death, \nor tend to produce death ; collated from the infor- \nmation and suggestions of the Pundits and learned \nBrahmins in the College of Fort William - 62 \n\nC. A. D. 1802. Regulation VI. 64 \n\nD. Report of the number of women, who have burned \n\nthemselves on the funeral pile of their husbands \nwithin thirty miles round Calcutta, from the be- \nginning of Bysakh (15th April) to the end of As- \nwin (15th October), 1804 - - - 65 \n\nE. Religious mendicants - - - - - 67 \n\nF. Different Hindoo sects in Bengal - - ib. \n\nG. Ancient civilization of India - - - 68 \n\nH. Excessive polygamy of the Koolin Brahmins 7*1 \n\nI. Testimonies to the general character of the Hindoos 72 \n\nK. Jewish Scriptures at Cochin - - - r4 \n\nL, Shanscrit testimonies of Christ - - - 76 \n\nM. Chinese version of the Scriptures ; and Chinese lit- \nerature -------77 \n\n\n\nvi \n\nPREFACE \n\nTO THE \n\nFIRST AMERICAN EDI7V0.Y. \n\nTHE title of this work might lead one to suppose, that it \nwould coDtain nothing, but what should have an exclusive regard \nto an Ecclesiastical Establishment for British India. On exam- \nination, nowever, it will be found to contain such important and \nwell authenticated facts, relating to the past history and present \nstate of that country ; to its population, manners, and customs ; to \nits literature and laws ; and to its religious rites and ceremonies ; \nas fur nish much entertainment and instruction. Separately from \nall consideration of the question respecting the expediency of the \nproposed Establishment, it is, both in a literary and religious point \nof view, a very estimable work. The arguments here adduced \nfor a Church Establishment will, probably, be thought by many, \nif not most, readers conclusive. There seems an increasing con- \nviction, in England, of the expediency of this measure. A late \nEnglish writer, having quoted some interesting passages from a \nchapter of this Memoir of Dr. Buchanan \xe2\x80\x94 whom he styles " an \n*\' exc-iilent man," and a pious, beneficent, and most liberal church- \n" man," \xe2\x80\x94 observes, " Such an appeal is unanswerable. The first \n" &:ep tovvavus winning the natives towards our religion is to show \n" liiem that- we have one. This will hardly be done without avis- \n" ibie church."* \n\nBut we leave this question to the proper judges. The prospect \nof extending, by some means, the benefits of civilization, and the \ninfinitely greater benefits of Christianity, to the Natives of In- \ndia, is what gives to the subject, at this time, an unusual impor- \ntance. America is cooperating with Europe in this benevolent \nand pious design. Contributions have been forwarded from this \ncountry to India, towards procuring translations of the Scriptures \ninto the languages of the East; and some of our young men have \nalready devoted themselves to the Indian Mission. The present \npublication, it is believed, will be seasonable and useful. \n\nThis work is now printed, for the first time in America, from \na splendid English copy, in quarto (the only one that is known to \nbe in this country), which was sent by a gentleman in England to \na worthy minister in this State, who obligingly lent it for republi- \ncation. From this copy no alteration is made, excepting what \nwill be found in the additional JVbtes^ which are always distinguish^ \ned by the signature of the \n\nAmerican Editor. \n\nCambridge f Mass, J Feb, 181 L \n\n* Q-uirterlv Revie\\r. \n\n\n\nTO THE \n\n\n\nMOST REVEREND FATHER IN GOD, \n\nJOHN, \n\nLORD ARCHBISHOP OF CANTERBURY. \n\nMY LORD, \n\nI. It is with propriety that a work, embracing such \nobjects as those professed by the following Memoir, \nshould be inscribed to the Primate of the Church of En- \ngland. \n\nAn appeal to the nation is certainly intended ; but \nthat appeal would not have been thus made with the \nsanction of your Grace\'s name, had we not been encour- \naged by the authority of your Grace\'s opinion. It has \nbeen communicated to us in India, that your Grace has \nalready declared the expediency of giving an ecclesiasti- \ncal establishment to the British empire in the East. In \nsupport of such opinion, we here offer the evidence of \nfacts, which are incontrovertible ; and which demon- \nstrate that the measure proposed, while it is recommend- \ned by religion, is demanded by justice and humanity. \n\nNew sources of information on all Oriental subjects \nhave been opened by the College of Fort William iu \nBeng-al. Those persons, who have held oliicial situa- \ntions in that institution during the last four years, have \nhad constant opportunities of observing the conduct, and \nof learning the opinions, of the most intelligent natives. \nThere are attached to the college, at this time, upwards \nof one hundred learned men, who have arrived, from dif- \nferent parts of India, Persia, and x\\rabia. In such an as- \nsemblage, the manners and customs of remote regions \nare distinctly described ; and their varying sentiments, \n\n* This Dedication was written before the death of the most Reverend \nPrelate was known at Fort William-. \n\n\n\nviii \n\n\n\nreligious and political, may be accurately investigated \nand compared. \n\nOf the learned Hindoos, who have been employed as \nteachers, there were lately two from the Deccan, who \nprofess the Christian faith ; and comport themselves ac- \ncording to Christian manners. Two Protestant mission- \naries have also been attached to the institution ; one of \nwhom is lecturer in the Bengalee and Shanscrit depart- \nment ; and has been for many years employed in preach- \ning in the Bengalee language to the natives in the north \nof Hindoostan, The other is a teacher of the Tamul or \nMalabar language ; and has been long attached to a mis- \nsion in the south of the Peninsula. \n\nMore desirable means of obtaining accurate and ori- \nginal intelligence could not have been presented to any \none, who wished to investigate the state of the natives of \nIndia, with a view to their moral and religious improve- \nment. \n\nIt was the authenticity of this information, which chief- \nly prompted me to record it in this Memoir. I should \nhowever have hesitated to submit it to the public, had I \nnot been honoured with a communication from the Bish- \nop of London, who expresses his *\' conviction of the in- \n" dispensable necessity of a religious establishment for \n" our Indian Empire." \n\nII. In the presence of the learned body of Asiatics as- \nsembled at the College of Fort William, the Christian \nScriptures have been exhibited for translation into the \nOriental tongues. \n\nWhen Ptolemy Philadelphus, three hundred years be^ \nfore the Christian aera, invited to Alexandria in Egypt, \nseventy- two learned natives of Judea, to translate the \nScriptures into the Greek language,* he could not have \nforeseen that his translation was divinely intended to be \nthe means of the world\'s civilization, by diffusing the \nknowledge of the true God ; or that the Messiah prom- \nised therein, would in a future age quote its language, as \nthe canonical version of the sacred original. \n\n\xe2\x80\xa2 The expense of which is computed by Prideaux to have amounted to \ntwo millions sterling". \n\n\n\nix \n\nThis illustrious act of an heathen Prince, acknowledg- \ned, as it has been, by heaven, and celebrated among \nmen, has yet been rarely proposed by Christian nations^ \nas an example for their imitation. \n\nUnder the auspices of Marquis Wellesley, who, by \nfavour of Providence, now presides in the government of \nIndia, a version of the holy Scriptures may be expected, \nnot in one language alone, but in seven of the Oriental \ntongues ; in the Hindoostanee, Persian, Chinese, and \nMalay ; Orissa, Mahratta, and Bengalese ; of which the \nfour former are the primary and popular languages of the \nContinent and Isles of Asia* \n\nIn the centre of the Pagan world, and at the chief seat \nof superstition and idolatry, these works are carried on ; \nand the unconverted natives assist in the translations. \nThe Gospels have already been translated into the Per- \nsian, Hindoostanee, Mahratta, Orissa, and Malay langua- \nges ; and the whole Scriptures have been translated in- \nto the Bengalee language. One edition of the Bengalee \nBible has been distributed among the natiyes ; and a sec- \nond is in the press for their use. A version of the Scrip- \ntures in the Chinese language (the language of three \nhundred millions of men) has also been undertaken ; \nand a portion of the work is already printed off.* \n\nIII. The publication of an important part of this Me- \nmoir was suggested by the perusal of certain letters, ad- \ndressed by a King of England to the Christian instruc- \ntors of the Hindoos. In the following pages your Grace \nwill find letters written by King GeorQ;e the First, to \nProtestant missionaries in India ; in which his Majesty \nurges them to a zealous and faithful discharge of their \nministry, that they may lay a foundation for the civiliza- \ntion of the nations of Asia ; and " that the work may \nnot fail in generations to come." \n\nWhen I first saw these royal epistles, and reflected on \nthe period of time at which they were written, and the \ncircumstances of the people to whom they were address- \ned, I perused them with emotions of reverence and ad- \nmiration. When further I had called to mind the hap- \npy effects they had contributed to produce, in enlight- \nening a region of Paganism not less in extent than Great \n\n* See Appendix M. 2 \n\n\n\nX \n\nBritain, it seemed to me, that a circumstance so honour- \nable to our country ought not to be concealed, and that \nthe Hindoos ought to send back these letters to the Eng- \nlish nation. \n\nAnother letter accompanies them, of equal celebrity \nin India, written by the Archbishop of Canterbury in the \nreign of the same Prince. This letter, often since re- \ncorded in Oriental tongues, is sent back by the evangel- \nized Hindoos to your Grace, and to the " Society of \n" Bishops and Clergy for promoting Christian Knowl- \n" edge," as a record of the honourable zeal which at so \nearly a period distinguished that illustrious body ; and \nas a proof, that when the appointed means are used, the \nblessing of God will follow. " Behold," say the Hin- \ndoos, " the divine answer to the prayer in that letter I \n" Behold the fruit of your rational endeavours for our \n" conversion! Our dark region having enjoyed, during \n" the period of a whole century, the clear and steady \n" light of your Society, has now become itself the source \n" of knowledge to the surrounding heathen." \n\nIV. Our present most gracious Sovereign, who has \nreigned, for so many years, in the hearts and affections \nof his subjects, both in Britain and in India ; and who, \nby strengthening the bands of true religion in a dissolute \nand unbelieving age, has exhibited so perfect an example \nof the duty, conduct, and glory of a Christian King, will \ndoubtless receive with satisfaction, from the hands of the \nHindoos, these letters of his illustrious predecessor : and \nhaving perused the testimonies of the divine blessing on \nthe righteous and kingly work, will finish what has been \nso auspiciously begun, by making a religious Establish- \nment for his Eastern Empire, the crowning act of his \nown most glorious reign. \n\nTo their Sovereign they look ; to Him, the su- \npreme head of the Church, his Indian subjects look, for \nthose religious blessings, which, by the divine favour, \nare in his right hand to bestow. \n\nI have the honour to be, my Lord, \nYour Grace\'s most faithful and devoted servant, \n\nCLAUD. BUCHANAN. \n\nCalcutCa, March 12, 1805, \n\n\n\nINTRODUCTION. \n\n\n\nBy the reduction of the Mysorean and Mahratta em- \npires, the greater part of India falls under the dominion \nor influence of the British Government, and looks submis- \nsively for British civilization. By this event also, in con- \nnexion with the other late cessions and conquests, the \nnumber of British subjects in India will be very consid- \nerably increased. \n\nWere we in the vicinity of Britain, the British \nParliament would not withhold from us any beneficial \naid it could afford, and we should enjoy religious advan- \ntages in common with our countrymen at home. But \nthese advantages have been hitherto denied, because we \nare remote. An annual account of the revenual state of \nIndia, or the occurrence of some splendid event, engages \nthe attention for a time ; but the ordinary circumstances \nof the people, European and native, are not always in \nview ; and any casual or indistinct notice of their situa- \ntion, fails to excite those national sentiments of humanity \nand Christian duty, which, in other circumstances, would \nbe constantly alive and ei&cientc \n\nIt may be presumed that India has of lat\xe2\x82\xac occupied \nmore of the public attention than formerly, and that the \nminds of men are gradually converging to the considera- \ntion of the subject of this Memoir. Our extensive ter- \nritorial acquisitions within the last fev/ years, our recent \ntriumph over our only formidable foe ; the avowed con- \nsequence of India in relation to the existing state of Eu- \nrope ; and that unexampled and systematie- prosperity of \nIndian administration^ which has now consolidated the \n\n\n\nXII \n\n\n\nBritish dominion in this country ; \xe2\x80\x94 every character of \nour situation seems to mark the present sera, as that in- \ntended by Providence, for our taking into consideration \nthe moral and religious state of our subjects in the East ; \nand for Britain\'s bringing up her long arrear of duty, and \nsettling her account honourably with her Indian Empire. \n\nTht perpetuity of the Christian faith among Euro- \npeans in India, and the civilization of the natives, must \nrest equally on a foundation which, as yet, we have not ; \nand that is, an Ecclesiastical Establishment. The first \npart of this Memoir shall be wholly confined to a consid- \neration of the means of preserving the Christian religion \n^mong our own countrymen. \n\n\n\nMEMOIR, &c. \n\n\n\nPART 1. \n\nON THE MEANS OF PRESERVING THE PROFESSION OF THE \nCHRISTIAN RELIGION AMONG OUR COUNTRYMEN IN \nINDIA. \n\n\n\nCHAPTER I. \n\nPresent state of the English church in India, \n\n1. The present establishment of English chaplains for the \nBritish empire in India, is not much greater than the factorial \nestablishment in the time of Lord Glive. \n\n2. There are six military chaplains for Bengal, Bahar, Oude, \nthe Dooab, and Orissa. There are three chaplains in the town \nof Calcutta, five at the Presidency of Madras, and four at the \nPresidency of Bombay. Nor is that list ever full. Two-thirds \nof the number is the average for the last ten years. \n\n3. Some islands in the West Indies have a more regulai- \nchurch establishment, and more extensive Christian advantages \nthan the British empire in the East. Jamaica has eighteen \nchurches ; English India has three ; one at Calcutta, one at \nMadras, and one at Bombay. \n\n4. At the establishment of Bencoolen, at the factory at \nCanton, at the flourishing settlement of Prince of Wales\'s \nIsland, at Malacca, at Amboyna, and at the other islands to \nthe eastward now in our possession, there is not a single cler- \ngyman of the English church, to perform the rite of Baptism, \nor to celebrate any other Christian office. The two British \narmies in Hindoostan, and in the Dekhan, lately in the field, \nhad not one chaplain. \n\n5. The want of an ecclesiastical establishment has produced \na system, not only of extreme irregularity in the discipline of \nour church, but of positive offence against Christian institution. \nMarriages, burials, and sometimes baptisms, by the civil ma* \ngistrate or by a military officer, are not only performed, but \nare in a manner sanctioned by a precedent of thirty years. \n\n\n\n6. And as to the state of religion among the people who \nliave no divine service, it is such as might be expecttd. Af- \nter a residence for some years at a station where there is no \nvisible church ; and where the superstitions of die natives are \nconstantly visible, all respect for Christian institutions wears \naway j and the Christian Sabbath is no otherv/ise distinguish- \ned than by the display of the British flag. \n\n7. Were we, on the other hand, to state particularly the re- \ngard paid by our countrymen to Christian instruction, wherev- \ner it is regularly aftbrded, it would be an additional argument \nfor granting the means of affording it. Wherever the Chris- \ntian minister solicits attention, he finds an audience. In what- \never part of British India he is stationed, there will be a dis- \nposition to respect the* religion of early life, when its public \nordinances shall have been revived. \n\n\n\nCHAPTER 11. \n\n\n\nOf the establishment of the Romzsh Church in the East^ \n\nri-iERE are three archbishops and seventeen bishops of \nthe Romish church established in the East. The natives \nnaturally suppose that no such dignity belongs to the English \nchurch. In Bengal alone there are eight Romish churches ; \nfour Armenian churches ; and two Greek churches. In con- \nfirmation of this statement, we shall subjoin an authentic Re- \nport of the Roman Catholic establishments, which has been \ntransmitted by the Archbishop of Goa. \n\nEstablishment oj the Roman Catholic church in the East^ \n\nArchbishop of Goa, Metropolitan and" \nPrimate of the Orient \n\nArchbishop of Cranganore in Malabar \n\nBishop of Cochin, Malabar \n\nBishop of St. Thomas, at Madras.* \n\nHis diocese includes Calcutta ;} Presented by the King \nwhere he has a legate - - | of Portugal. \n\nBishop of Malacca \n\nBishop of Macao - - \n\nBishop of Pekin _ - _ \n\nTwo bishops in the interior of China \n\nBishop of Mozambique \xc2\xbb - - \n\n* [The Danish missionaries, Bartholomew Ziegenbalg-lus and John Ernest \nGrundier, in a Letter to the Societj in England for Fromoting Christian \n\n\n\n15 \n\n\n\nBishop of Siam - - - 1 Presented by the \n\nBishop of Pegu - - - J Pope. \n\nBishop of Varapoli, Malabar - \n\nBishop of Bombay - - Presented by the Col^ \nBishop of Thibet - - - |>Iee^e, De Propaganda \nPrefect of the Romish Mission at | Fide. \n\nNepaul=* - - - - J \n\nOne archbishop and three bishops at? Presented by the King \nManilla, and the Philippine islands 3 of Spain. \n\nT,. , r-ra T u \\T . C Presented bv the late \n\nBishop of Pondicherry. Vacant - ^ King of France. \n\n\n\nChurches in Bengal^ and number of Priests attached to each. \n\n\n\nChurch at Calcutta \nChurch at Serampore \nChurch at Chinsurah \nChurch at Bandel \nChurch at Cossimbazar \nThree churches at Chittagong \nChurch at Backergunge \nChurch at Bowal \n\n\n\nThree priests. \nOne priesi. \nOne priest. \nThree priests. \nOne priest. \nThree priests. \nOne priest. \nOne priest. \n\n\n\nArmenian Churches, \n\n\n\nChurch at Calcutta \nChurch at Chinsurah \nChurch at Decca \nChurch at Sydabad \nChurch at Madras \nChurch at Bombay \nChurch at Surat \n\n\n\nThree priests. \n\nOne priest. \n\nTwo priests. \n\nOne priest. \n\nThree priests. \n\nOne bishop and a priest. \n\nTwo priests. \n\n\n\nGreek Churches, \n\n\n\nChurch at Calcutta \nChapel at Dacca \n\n\n\n- - - Three priests. \n\nOne priest. \n\n1. The above establishments are at present full, with the \nexception of the bishopric of Pondicherry, w h^ch was formerly \npresented by the Kij^g of France ; and it is stated that the \nrevenues are the same granted at the first endowment, with \nsome exceptions of increase. \n\nKnoxdedge^ dated Tranqnebar January 9, 1713," observe, " The Roman \n** Missionaries tberaselves confessed to us at Madras, that their Congre- \n** g-ation in that pisce consisted of tioei\'ve thousand members." Amer, Md.j \n\xe2\x80\xa2 See Paper by him in Asiatic Researches, Vol. II. \n\n\n\n16 \n\n\n\n2. On a view of the ancient and respectable establishment \nof the Romish church, we naturally desire to know its present \ncharacter, and whether it can boast of a religious or civilizing \nefficiency. \n\nThe Romish church in India is coeval with the Spanish and \nPortuguese empires in the East : and though both empires are \nnow in ruins, the church remains. Sacred property has been \nrespected in the different revolutions ; for it is agreeable ta \nAsiatic principle to reverence religious institutions. The \nrevenues are in general small, as is the case in the Roman \nCatholic countries at home ; but the priests live every where \nin respectable or decent circumstances. Divine service is regu- \nlarly performed, and the churches are generally well attended ; \necclesiastical discipline is preserved ; the canonical European \nceremonies are retained ; and the benefactions of the people \nare liberal. It has been observed that the Roman Catholics \nin India yield less to the luxury of the country, and suffer less \nfrom the climate, than the English ; owing, it may be supposed, \nto their youth being surrounded by the same religious estab- \nlishments they had at home, and to their being still subject to \nthe observation and counsel of religious characters, whom they \nare taught to reverence. \n\n3. Besides the regular churches there are numerous Romish \nmissions established throughout Asia. But the zeal of con- \nversion has not been known during the last century. The \nmissionaries are now generally stationary : respected by the \nnatives for their learning and medical knowledge, and in gen- \neral for their pure manners, they ensure to themselvess a \ncomfortable subsistence, and are enabled to show hospitality \nto strangers. \n\n4. On a general view of the Roman Catholic church, we \nmust certainly acknowledge, that, besides its principal design \nin preserving the faith of its own members, it possesses a civil- \nizing influence in Asia; and that notwithstanding its constitu- \ntional asperity, intolerant and repulsive, compared with the \ngenerous principles of the Protestant religion, it has dispelled \nmuch of the darkness of Paganism. \n\n\n\nCHAPTER III. \n\nOf the extent of the proposed Ecclesiastical Establishment \nfor British India, \n\nA REGULAR Ecclesiastical Establishment for British \nIndia may be organized without difficulty. Two bishops \nmight suffice, if India were less remote from Britain : but the \n\n\n\n17 \n\n\n\ninconvenience resulting from sudden demise, andTfrom th^ \nlong interval of succession from England, renders it necessary \nthat there should be three or more men ef episcopal dignity ; \nan archbishop and metropolitan of India, to preside at the seat \nof the supreme government in Bengal ; and one bishop at each \nof the two subordinate presidencies, Madras and Bombay, \nThese three dioceses should embrace respectively all our con- \ntinental possessions in the East. To these must be added a \nbishopric for Ceylon, to comprehend all the adjacent islands, \nand also New Holland and the islands in the Pacific Ocean, \nThe number of rectors and curates in each diocese must be \nregulated by the number of military stations, and of towms and \nislands containing European inhabitants ; with an especial \nattention to this circumstance, that provision may be made for \nkeeping the establishment /w//, without constant reference to \nEngland. The necessity of such provision will be illustrated \nby the following fact : In Bengal and the adjacent provinces \nthere is at present an establishment of six military chaplains ; \nbut that number is sometimes reduced one half. When a \nchaplain dies or goes home, his successor does not arrive, in \nmost cases, till two years afterwards. \n\n\n\nCHAPTER IV. \n\nConsiderations deduced from the propriety or necessity of \nan ecclesiastical establishment, \n\n1. Has it ever been fully considered on what ground a \nreligious establishment has been given to all the other depend- \nencies of Great Britain, and denied to India ? It might be \ndeemed as sacred a duty of the mother countiy to support \nChristian institutions among w*, as among the English in the \nWest Indies ; and particularly in Canada and Nova Scotia, both \nof which provinces are honoured with episcopal institutions. \nOur peculiar situation seems to give to us a yet higher title \nto such advantages. Living in a remote and unhealthy coun- \ntry, amidst a superstitious and licentious people, where both \nmind and body are liable to suifer, we have, it will be allowed, \nas strong a claim on our country for Christian privileges as \nany other description of British subjects. Of the multitude of \nour countrymen who come out every year, there are but a few \nwho ever return. When they leave England, they leave their \nreligion forever. \n\n2. It will not be an objection to a church establishment in \nIndia, that it has the semblance of a Royal institution. Nor \n3 \n\n\n\n18 \n\n\n\nis it probable that it will be opposed on the ground of expense* \n\nBy the late cessioiis and conquests, provinces have been added \nto our sov( reignty, whose annual revenues would pay the whole \necclesiastical establishment of England many times over. \n\n3. This is the only country the whole world, civilized or \nbarbarous, where no tei th is paid ; where no twentieth, no hun- \ndredth, no thousandth part of its revenues is given by govern- \nment, for the support of the religion of diat government ; and it \nis the only instance in the annals of our country w^here church \nand state have been dismembered* We seem at present to be \ntrying the question, " Whether religion be necessary for a \nstate whether a remote commercial empire, having no sign \nof the Deity, no temple, no type of any thing heavenly, may \nnot yet maintain its Christian purity, and its political strength \namidst Pagan superstitions, and a voluptuous and unprincipled \npeople ? \n\n4. When the Mahometans conquered India, they introduced \nthe religion of Mahomet into every quarter of Hindoostan, \nwhf.re it exists unto this day ; and they created munificent \nendowments for the establishment of their faith. The same \ncountry under our sovereignty, has seen no institution for the \nreligion of Christ. \n\n5. How peculiar is that policy.^ which reckons on the per- \npetuity of an empire in the liast, without the aid of religion, \nor of religious men ; and calculates that a foreign nation, an- \nnulling all sanctity in its character among a people accustomed \nto reverence the Deity, will flourish forever in the heart of \nAsia, by arms or commerce alone ! \n\n6. It is not necessary to urge particularly the danger from \nFrench infidelity and its concomitant principles, as an argu- \nment for a religious establishment in India ; for although these \nprinciples have been felt here, the danger now is much less \nthan formerly. Under the administration of M arquis Wellesley, \nFrenchmen and French principles have been subdued. And \nnothing would now so consolidate our widely extended domin- \nions, or prove more obnoxious to the counsels of our European \nenemies in their attempts on this country, than an ecclesiastical \nestablishment; which would give our etnpire in the East the \nsemblance of our empire in the West, and support our English \nprinciples, on the stable basis of English religion. \n\n7. The advantages of such an establishment, in respect to \n"our ascendency among the natives, will be incalculable. Their \nconstant observation is, that " the English have ?io religion \nand they wonder whence we have derived cur principles of \njustice, humanity, magnanimity, and truth. Amidst all our \nconquests in the East ; amidst the glory of our arms or policy ; \namidst our brilliant display of just and generous qualities, the \n\n\n\n19 \n\n\n\nEnglishfnan is still in their eyes " the Cafir th:it is, the \nInfidel. \n\n8. The Scriptures have been lately translated into some of \nthe vernacular languages of India. The natives read these \nscriptures, and there they find the principles of the English. \n" But if these Scriptures be true," say they, "-where is your \nchurch?" We answer, " at home." They shake the head, and \nsay that something must be wrong ; and that although there \nare good principles in our holy book, they might expect some- \nthing mjre than internal evidence, if we would wish them to \nbelieve that it is from God ; or even that we think so ourselves. \n\n\n\nCHAPTER V. \nObjections to an ecclesiastical establishment considered, \n\n" Is an ecclesiastical establishment necessary ? Our \ncommercial Indian empire has done hitherto without it." \n\n1. Perhaps the character of our Indian empire has suffered \nby the want of a religious establishment. From whatever \ncause it proceeded, we know that the moral principles of our \ncountrvmen were, for many years, in a state of public trial be- \nfore the tribunal of Europe, in relation to this commercial em- \npire ; and that Indian immorality was for a time proverbial. \n\n2. It was obs-^rved, in extenuation, at that period, that the \ncase would have been the same with any other nation in our \npeculiar circumstances ; that India was remote from national \nobservation ; and that seducements were powerful and nu- \nmerous. All this was true. And vet we are the only nation \nin Europe having dominions in the East, which being aware of \nthese evils, declined to adopt any religious precaution to pre- \nvent them. What then was to be looked for in a remote and \nextensive empire, administered in all its parts by men, who \ncame out boys, without the plenitude of instruction of English \nyouth in learning, morals, or religion ; and who were let loose \non their arrival amidst native licentiousness, and educated \namidst conflicting superstitions ? \n\n3. Since that period th? honour of the nation has been re- \ndeemed, and its principles have been asserted in a dignified \nmanner. An amelioration in the service, equally acknov/ledg- \ned in the character and prosperity of our empire, has auspi- \nciously commenced, and is rapidly progressive. \n\n4. But perhaps an objection will be founded on this acknowl- \nedged improvement. If so much, it will be said, can be done \nby wise administration and by civil institution, a churchj \n\n\n\n20 \n\n\n\nmay we not expect that the empire will for the future be propi- \ntiously administered, and flourish in progression, without the \naid of a religious institution ? \n\nIn answer to such an observation, we might ask, what it \nwould avail the English nation that it were swayed by the \nablest policy for the next ten years, if during that period, youth \nwere denied the advantages of religious instruction, and \nthe national church were abolished ? Peculiar as is the admin- \nistration of India as subject to Britain, no comparison can be \ninstituted between its present consolidated empire, and its for- \nmer factorial state ; or between what was tolerable a few years \nago, and what is expedient now. \n\n5- It cannot be justly objected to an ecclesiastical establish- \nment in India, that it will promote colonization. It will prob- \nably have a contrary effect. \n\nIt is to be hoped indeed that the clergy themselves will re- \nmain in the country to an old age, in order that they may ac- \nquire the reverence of fathers, and that their pious services may \nnot be withdrawn, when those services shall have become the \nmost valuable and endearing to their people. But it may be ex- \npected that the effect of their Christian counsel, will accelerate \nthe return of others ; by saving young persons from that course \nof life, which is so often destructive to health and fortune. \n\n6. What is it which confines so many in this remote coun- \ntry, to so late a period of life ? The want of faithful in- \nstructors in their youth. What is it which induces that des- \npondent and indolent habit of mind, which contemplates home \nwithout affection, and yet expects here no happiness ? It is \nthe want of counsellors in situations of authority, to save them \nfrom debt, on their arrival in the country ; and to guard them \nagainst that illicit native connexion, (not less injurious, it has \nbeen said, to the understanding than to the affections,) which \nthe long absence of religion from this service has almost ren- \ndered not disreputable. \n\n7. Of what infinite importance it is to the state, that the \nChristian Sabbath should be observed by our countrymen here, \nand that this prime safeguard of loyal, as well as of religious \nprinciples, should be maintained in this remote empire. But \nhow shall the Sabbath be observed, if there be no ministers of \nreligion ? For want of divine servi^.e, Europeans in general, \ninstead of keeping the Sabbath holy, profane it openly. The \nHindoo works on that day, and the Englishman works with \n\n_him. The only days on which the Englishman works not, are \nthe Hindoo holidays : for on these days, the Hindoo will not \nwork with him. The annual investment sent to England, par- \nticularly that belonging to individuals, has this peculiar to it, \nconsidered as being under the law of Christian commerce, \n\n\n\n21 \n\n\n\nthat it is, in part, the produce of Sunday lab6ur by Christian \nhandse \n\n8. Does it not appear a proper thing to wise and good men \nin England, (tor after along residence in India, we sometimes \nlose sight of what is accounted proper at home,) does it not \nseem proper, when a thousand British soldiers are assembled \nat a remote station in the heart of Asia, that the Sabbath of \ntheir country should be noticed ? That, at least, it should not \nbecome what it is, and ever must be, where there is no relig- \nious restraint, a day of peculiar profligacy I To us it would ap- \npear not only a politic, but a humane act, in respect of these our \ncountrymen, to hallow the seventh day. Of a thousand soldiers \nin sickly India, there will generally be a hundred, who are in a \ndeclining state of health ; who, after a long struggle with the \nclimate and with intemperance, have fallen into a dejected and \nhopeless state of mind, and pass their time in painful reflection \non their distant homes, their absent families, and on the indis- \ncretions of past life ; but whose hearts would revive within \nthem on their entering once more the house of God, and hear- \ning the absolution of the Gospel to the returning sinner. \n\nThe oblivion of the Sabbath in India, is that which properly \nconstitutes banishment from our country. The chief evil of \nour exile is found here ; for this extinction of the sacred day \ntends, more than any thing else, to eradicate from our minds \nrespect for the religion, and aff\'cction for the manners and in- \nstitutions, and even for the local scenes, of early life. \n\n9. Happy indeed it would be, were it possible to induce a \nlearned and pious clergy to colonize in English India. They \nwould be a blessing to the country. But let us rightly under- \nstand what this colonization is ; for the term seems to have \nbeen often used of late vrithout a precise meaning. If to colo- \nnize in India, be to pass the whole of one\'s life in it, then do \nninety out of the hundred colonize ; for of the whole number \nof Europeans who come out to India, a tenth part do not re- \nturn. \n\n10. At what future period will a better opportunity offer for \nmeliorating the circumstances of life in this country. Shall \nour Christian nation wait till centuries elapse, before she con- \nsider India otherwise than the fountain of luxury for the \nmother countr}^ ; while her sons, in successive multitudes, sink \nunder the inhospitable climate, or perish in defence of the em- \npire, denied the means of religious instruction and consolation, \ncommon to every other Christian people ! \n\n11. The slightest investigation, before a competent tribunal, \nof the state of our church, and circumstances of our country- \nmen in India, will confirm fully the statement in the preceding \npages : and will amplify the necessity of the measure proposed \n\n\n\n22 \n\nin the mind of every man who is a friend to his country\'3 hon- \nour or prosperity. \n\n12. It will be remembered that nothing which has been ob- \nserved is intended to imply that any peculiar provision should \nbe made immediately for the instruction of the natives. Any \nextensive establishment of this kind, however becoming our \nnational ciaracter, or obligatory on our principles, cannot pos- \nsibly be organized to efficient purpose, without the aid of a \nlocal church. \n\n13. Let us first establish our own religion among ourselves, \nand our Asiatic subjects will soon benefit by it. When once \nour national church shall have been confirmed in India, the \nmembers of that church will be the best qualified to advise the \nstate as to the means by which, from time to time, the civiliza- \ntion of the natives may be promoted. \n\n\n\n23 \n\n\n\nPART II, \n\nCIVILIZATION OF THE NATIVES. \n\n\n\nCHAPTER I. \n\nOn the firacticability of civilizing the natives* \n\n1. Supposing an ecclesiastical establishment to have been \ngiven to India, we shall now consider the result, in regard to \nthe civilization of the natives."^ No immediate benefit is to \nbe expected from it in the way of revolution ; but it may be \ndemonstrated by a deduction from facts, that the most benefi- \ncial consequences will follow, in the way of ordinary effect, \nfrom an adequate cause. \n\n2. The expediency of increasing our church establishment \nin India, and of communicating Christian instruction to our \nAsiatic subjects, was debated in Parliament in the year 1793. \nThe resolutions which recognize the general principle of \n" civilizing the natives of India," were carried, and now \nstand on record in the Journals of the House of Commons. \nIt was considered, however, as an inauspicious moment (at \nthe commencement of a perilous war) to organize the neces- \nsary establishment for India, and the bill was referred to fu- \nture consideration. \n\n3. Since that period the situation and circumstances of \nboth countries are materially changed. The French revolu- \ntion has imposed upon us the duty of using new means for \nextending and establishing Christian principles. Our territo- \nrial possessions in the East have been nearly doubled in ex- \ntent ; and thence arises the duty of cherishing the religion and \nmorals of the increased number of our countrymen, who oc- \ncupy these possessions ; as well as of promoting ihe civiliza- \ntion of our native subjects by every rational means. \n\n4. To civilize the Hindoos v,iU be considered, by most \nmen, our duty : but is it practicable ? and if practicable, would \nit be consistent v/ith a wise policy P It has been alleged by \nsome, that no direct means ought to be used for the moral \nimprovement of the natives ; and it is not considered liberal \nor politic to disturb their superstitions. \n\n* See Appendix G. \n\n\n\n24> \n\n\n\nWhether we use direct means or not, their superstitions \nwill be disturbed under the influence of British civilization^ \nBut we ought first to observe that there are multitudes who \nhave no faith at all. Neither Hindoos nor Mussulmans, out- \ncasts from every faith ; they are of themselves fit objects for \nthe beneficence of the British Parliament. Subjects of the \nBritish empire, they seek a cast and a religion, and claim from \na just government the franchise of a human creature. \n\n5. And as to those who have a faith, that faith, we aver, \nwill be disturbed, whether we wish it or not, under the influ- \nence of British principles : this is a truth confirmed by expe- \nrience. Their prejudices weaken daily in every European \nsettlement. Their sanguinary rites cannot now bear the \nnoonday of English observation : and the intelligent among \nthem are ashamed to confess the absurd principles of their \nown casts. As for extreme delicacy toward the superstitions \nof the Hindoos, they understand it not. Their ignorance and \napathy are so extreme, that no means of instruction will give \nthem serious off\'ence, except positive violence."^ \n\n6. It is necessary to be explicit on this point ; for it seems \nthat, independently of its supposed policy, it has been account- \ned a virtue at home, not to remove the prejudices of the ig- \nnorant natives ; not to reprove their idolatry ; not to touch \ntheir bloody superstition ; and that this sentiment has been \nemblazoned by much eloquence and rendered very popular ; \njust as if we were performing an act of charity by so doing ; \nand as if it were so considered by the natives. It is not an \nact of charity on our part, nor is it so considered by them. \nThey themselves tell us plainly why we do not mind their re- \nligion ; " not because we fear to disturb their tranquillity, but \n" because we have no religion of our own." \n\n7. A Hindoo may live with his English master for twenty \nyears, and never once hear him mention his religion. He \ngives then his master no credit for his delicacy in not prose- \nlyting him. But he gives him credit for this, that he is a hu- \nmane man, just in his conduct, of good faith in his promises, \nand indifferent about his (the Hindoo\'s) prejudices. The very \nreverse of all which, was his predecessor the Mahometan. \n\n8. Not to harass the natives unnecessarily on any subject is \ndoubtless good policy : but in this case it is a cheap policy, for \nit is perfectly natural to us, and therefore has ever been main- \ntained. Did we consider their moral improvement equal in \n\n\xe2\x80\xa2 The Christian missionary is always followed by crowds of the common \npeople, who listen with great pleasure to the disputation between him and \nthe Brahmins ; and are not a little amused when the Brahmins depart, and \n; appoint another day for the discussion. The people sometimes bring* back \nthe Brahmins by constraint, and urge them to the contest again. \n\n\n\nimportance to tribute or revenue, we should long ago have at- \ntempted it. We can claim no merit thenior this for hear ance^ \nfor it arises from our own unconcern about the Christian re- \nligion. \n\n9. But so great is the truth and divine excellence of our \nreligion, that even the principles which flow from it remotely, \nlead the heathens to inquire into its doctrine, the fountain. \nNatives of all ranks in Hlndoostan, at their courts and in their \nbazars, behold an awful contrast between their base and illib- \neral maxims, and our just and generous principles. Of this \nthey discourse to each other, and inquire about the cause, but \nwe wi/l not tell them. We are ashamed to confess that these \nprinciples flow from our religion. We would indeed rather \nacknowledge any other source. \n\n10. The action of our principles upon them ts nevertheless \nconstant ; and some aid of religious consideration, on our \npart, would make it effective. They are a divided people. \nThey have no common interest. There is no such thing as a \nhierarchy of Brahminical faith in Hindoostan, fixed by certain \ntenets, and guided by an infallible head. They have no ec- \nclesiastical polity, church government, synods, or assemblies. \nSome Brahmins are supported by hereditary lands granted to \na family or attached to a temple, and pass their time in passive \nignorance, without concern about pu\'\'>lic affairs. Brahmins \nhaving no endowment, engage in lay offices, as shopkeepers, \nmoney-lenders, clerks and writers ; or in other inferior and \nservile occupations. Others seek a religious character, and \nprosecute study at some of the Hindoo schools, of which there \nare a great number in Hindoostan. These are, in general, \nsupported by the contributions of their students, or by public \nalms. The chief of these schools are Benares, Nuddeea, and \nOugein. Benares has acquired a higher celebrity for general \nlearning than the other schools. But a Brahmin of Nuddeea \nor of Calcutta, acknov/ledges no jurisdiction of a Brahmin at \nBenares, or of any other Brahmin in Hindoostan. The \nBrahminical system, from Cape Comorin to Tibet, is purely \nrepublican, or rather anarchical.^ The Brahmins of one pro- \nvince often differ in their creed and customs from those in \nanother. Of the chief Brahmins in the college of Fort Wil- \nliam, there are few (not being of the same district) who will \ngive the same account of their faith, or refer to the same sacred \nbooks. So much do the opinions of some of those now in the \ncollege differ, that they will not so much as worship or eat \nwith each other. The Brahmins in general cannot read their \nsacred books. Their ignorance of vv-riting and of the geogra- \n\n* See Appendix H. \n\n4 \n\n\n\n26^ \n\nphy of the country is such, that there is no general communi- \ncation among them, political or religious. \n\n11. The natives of Hindoostan are a divided people. They \nhave no common interest. To disseminate new principles \namong them is not difficult. They are less tenacious of opin- \nion than of custom. In no other country has there been such \na variety of opinions on religious subjects, for many ages past, \nas in Hindoostan. The aborigines of the country, denominated \nHindoos or Gentoos, were not all followers of Brahma. Some \nwere worshippers of the deity Boodh. The numerous nation \nof the Sleks, which is a secession from Hinduism, forms anoth- \ner great class. The inhabitants of the hills to the south ancl \nnorth of the peninsula, (according to some, the oldest race,) \nare again different from the former, and from> each other. All \nthese different sects have their respective subdivisions, schisms, \nand contrarieties in opinion and in practice. And from all of \nthem the Mahometans, who are now spread over all Hindoos- \ntan, are entirely distinct ; and from these again, differ the va- \nrious ramifications of the Christian faith. The sea coasts, for \nseveral centuries past, have been peopled by Portuguese, Ar- \nmenian, Greek or Nestorian Christians ; and now the Protes- \ntant religion flourishes wherever it is taught- In no other \ncountry is there such a variety of religions, or so little concern \nabout what true religion is, as in British India. A man may \nworship any thing or nothing. When one native meets another \non the roacl, he seldom expects to find that he is of the same \ncast with himself. It has been calculated that there are an \nhundred casts of religion in India. Hence the Hindoo maxim, \nso grateful to the philosophers, that the Deity is pleased with \nthe variety, and that every religion, or no religion, is right. \n\nTo disseminate the principles of the Christian religion and \nmorals throughout the provinces under our dominion, is cer- \ntainly very practicable,^ \n\n\n\nCHAPTER II. \n\nOn the policy of civilizing\' the natives. \n\n1. In governing conquered kingdoms, a Christian policy \nmay be exercised, or a Roman policy. \n\nA Roman policy sacrifices religion to every other consider- \nation in the administration of the new empire. The religion \nof the native is considered as an accident or peculiarity, like \n\n* See Appendix F. \n\n\n\n27 \n\n\n\nthat of his colour or form of body, and as being natural rather \nthan acquired ; and therefore no attempt is made to change it. \nAnd this is correct reasoning, on the principle that all relig- \nions are human and equal. The policy therefore founded on \nthis principle, professes to cultivate the intellectual powers of \nthe native in every branch of knowledge, except religion. \n\nIt is evident that the administration of India during the last \nforty years, has been conducted on the principles of the Ro- \nman policy. The religion of the natives continuing the same, \nthey have been properly governed by their own laws. \n\n2. A Christian policy embraces all the just principles of the \nRoman policy, but extends its aims of utility further by en- \ndeavouring to improve the mind of the native in religious \nknowledge, as soon as the practicability of the attempt shall \nappear obvious. The practicability will of course be retarded \nin some conquered heathen states, by particular circumstances. \nBut a Christian policy ever looks to the Christian religion for \nthe perpetuity of empire ; and considers that the knoAvledge of \nChristian principles can alone enable the natives to compre- \nhend or to appreciate the spirit of Christian government. Our \nreligion is therefore inculcated tor the following reasons gene- \nrally : \n\n1st. Because its civilizing and benign influence is certain and \nundeniable. We have seen that it has dispensed knowledge \nand happiness to every people, who have embraced it. \n\n2diy. Because it attaches the governed to their governors ; \nand facilitates our intercourse with the natives. There can \nnever be confidence, freedom and affection between the people \nand their sovereign, where there exists a difference in religion. \n\n3dly. The Christian religion is inculcated on account of its \nETERNAL SANCTIONS ; and the solemn obligation of Christians \nto proclaim them, whenever an opportunity shall be afforded \nby Providence of doing it with probable success ; it being by \nno means submitted to our judgment, or to our notions of pol- \nicy, whether we shall embrace the means of imparting Christian \nknowledge to our subjects or not ; any more than it is sub- \nmitted to a Christian father, whether he shall choose to in- \nstruct his family or not. \n\nThese motives will acquire additional weight, if, first, the \nnatives be subject to an immoral or inhuman superstition ; \nand, secondly, if we voluntarily exercise dominion over them, \nand be benefitted by that dominion. \n\n3. The question of policy, regarding the instruction of our \nnative subjects, the Mahometans and Hindoos, is to be deter- \nmined by the consideration of their moral state. \n\nThe Mahometans profess a religion, which has ever been \nehai-acterised by political bigotr\\^ and intemperate zeal. In \n\n\n\n^8 \n\n\n\nthis country that religion stUl retains the character of its blcodv \norigin ; particularly among the higher classes. Vv henever \nthe Mahometan feels his religion touched, he grasps his dag- \nger. This spirit was seen in full operation under 1 ippoo^s \ngovernment ; and it is not now extinguished. What was the \ncause of the alarm which seized the English famiUes in Ben- \ngal after the late massacre of our countrymen at Benares, by \nthe Mahometan chiefs ? There was certainly no ground for \napprehension ; but it plainly manifested our opinion of the \npeople. \xe2\x80\x94 We have consolidated our Indian empire by our \npower ; and it is now impregnable ; but will the Mahumetan \never bend humbly to Christian dominion ? Never, v/hile he \nis a Mahometan. \n\n4. Is it then good policy to cherish a vindictive religion in \nthe bosom of the empire forever ? Would it not accord with \nthe dictates of the soundest wisdom to allovv^ Christian schools \nto be established, where the children of poor Mahometans \nmight learn another temper ; the good effects of which would \nbe felt before one generation pass away ? The adult Hindoo \nwill hardly depart from his idol, or the Mahometan from hi \nprophet, in his old age ; but their children, when left destitute, \nmay be brought up Christians, if the British parliament please. \nBut as matters now stand, the follower of Mahomet imagines \nthat we consider it a point ol honour to reverence his faitii and \nto despise our own* For he, every day, meets with Europe- \nans, who wodld more readily speak with disrespect of their \nown religion, than of his. No where is the bigotry of this in- \ntolerant faith nursed with more tenderness than . in British In- \ndia, While it is suffering concussion in every other part of \nthe world, even to Mecca, its centre, (as by a concurring pro- \nvidence, towards its final abolition,) here it is fostered in the \npeaceful lap of Christian liberality. \n\n5. A wise policy seems to demand that we should use every \nmeans of coercing this contemptuous spirit of our native sub- \njects. Is there not more danger of losing this country, in the \nrevolution of ages, (for an empire without a religious estab- \nlishment cannot stand forever,) by leaving the dispositions and \nprejudices of the people in their present state, than by any \nchange that Christian knowledge and an improved state of \ncivil society, would produce in theni ? And would not Chris- \ntianity, more efF:ctually than any thing else, disunite and seg- \nregate our subjects from the neighbouring states, who are now \nof the si^.me religion v/ith themselves ; and between whom \nthere must ever be, as there ever has been, a constant dispo- \nsition to confederacy and to the support of a common interest ? \nAt present there is no natural bond of union between us and \nthem. There is nothing common in laws, language, or relig\xc2\xab \n\n\n\n29 \n\n\n\nion, in interejit, colour or country. And what is chiefly "wor- \nthy of notice, we can approach them in no other v/ay than by \nthe means of om- religioiu^\'s\' \n\n6. The moral state of the Hindoos is represented as bevng \nstill worse than that of the iMahometans. Those, who have \nhad the best opportuniik io of kviov^m^ tiicni, and who have \nknown ihcm for the ioiigt time, concur in declaring that nei- \nther truth, nor honesty, lionour, gratitude, nor charity, is to be \nfound, pure in the breast oi\' a Hindoo. ilow can it be other- \nwise ? The Hindoo cliilclrcn have no moral infitruction. If \nthe inhabitants of tlie Bj itlsh isles had no moral instruction, \nwould they be moral? The Hindoos have no mordX books. \nWhat branch of their mythology has not more of falsehood \nand vice in it, than of truth and virtue ? \'i hey have no mioral \nq\'ods. The robber and the prostitute lift up their hands with \n\nhe infant and the priest, before anhorri\'ole idol of clay painted \nI ed, deformed and disgusting as the vices which are practised \njcfore it.f \n\n7. You will sometimes hear it said that the Hindoos are a mild \nI d passive people. They have apathy rather than mild- \nn^cjs ; their hebetude of mind is perhaps their chief negative \nvirtue. They are a race of men of v/eak bodily frame, and they \nhave a mind conformed to it, timid and abject in the extreme. \nThey are passive enough to receive any vicious impression; \nThe Knglish government found it necessary lat( ly to enact a \n\n\xe2\x80\xa2 The n^wly converted Christians on the coast of Malabar arc tlie \n" chief support of the Dutch East India Company at Cochin; and are al- \n** ways ready to take up arms in their defence. The Pag\'ans and Muhom- \n*\' etans arc naturally enemies to the Europeans, because tliey have no sim- \n** ilarity to them either in their external appearance, or in reg-ard to their \n** manners, their reli\'non, or their interest, jf the English therefore do not \n\'\xe2\x80\xa2\xe2\x80\xa2endeavour to secure the friendsliip of the Christians in India, on whom \n\ncan they depend ? How can t]\\ey hope to preserve their possessions in \n** that remote country ? \xe2\x80\x94 In the above observations may be found one of the \n\nreasons why neither Hyder Ali noi- Tippoo Sultan could maintain their \n*\' g-roiind ag-ainst the English and the king- of Travancore on the coast of \n*\' Malabar. The g-reat number of Christians residing- there, whom Hyder \n** and his son every where persecuted, always took part with the Eng-lish." \nSee Bartolomeo*s Voyag-e, pag-e 207, and note. \n\n** Ten thousand native Christians iost their lives during that waj\'.*\' \nIbid. 149. \n\nf The Hindoo superstition has been denominated lascivious and bloody. \nThat it is bloody, is manifest from the daily instances of the female sacri- \nfice, and of the commission of sanguinary or painful rites. The g-round of \nthe former epithet may be discovered in the description of their religious \nceremonies : " There is in most sects a right-handed or decent path ; and \n" a left-handed or indecent mode of worship." \n\nSee Essay on the religious ceremonies of the Brahmins, by H. T. \nColebrookc, Esq. Asiat. Res. Vol. VII. p. 281. That such a principle \nshould have been admitted as systematic in any religion on earth, may be \nconsidered as the last effort of mental depravity in the invention of a super- \nstition to blind the understanding, and to corrupt the heart. \n\n\n\n30 \n\n\n\niaw againF.t parents sacrificing their own children. In ihe, \ncourse of the last six months, one hundred and sixteen women \nwere burnt alive with the bodies of their deceased husbands \nwithin thirty miles round Calcutta, the most civilized quarter \nof Bengal.^ But independently of their superstitious practic- \nes, they are described by competent judges as being of a spirit \nvindictive and merciless ; exhibiLing itself at times in a rage \nand infatuation, which is without example among any other \npeople.] But it is not necessary to enter into any detail to^ \nprove the degraded state of the Hindoos : for if it were de- \nmonstrated that their moral depravity, their personal wretch- \nedness, and their mental slavery, were greater than imagina- \ntion can conceive, the fact would have no influence on those \nwho nov/ oppose their Christian instruction. For, on the \nsame principle that they v^^ithhold instruction from them in \ntheir present state, they would deny it, if they were worse. \nWere the books of the Brahmins to sanction the eating of hu- \nmanfiesh^ as they do the burning of women alive, the practice \nwould be respected. It would be considered as a solemn rite \nconsecrated by the ancient and sacred pi*ejudices of the people, \nand the cannibal would be esteemed holy.if: \n\n* From April to October, See Appendix D. \n\n\\ Lord Teig-nmouth, while President of the Asiatic Society in Bengal, \ndelivered a discourse in which he illustrated the revengeful and pitiless \nspirit of the Hindoos, by instances which had come within his own knowl- \nedge while resident at Benares, \n\nIn 1791, Soodishter Meer, a Bralimin, having i-efused to obey a sum- \nmons issued by a civil officer, a force was sent to compel obedience. To \nintimidate them, or to satiate a spirit of revenge in liimself, he sacrificed \none of his own family. " On their approaching his house, he cut off the \n** head of his dece*sed son\'s widow, and threw it out." \n\nIn 1793j a Brahmin named Ballo, had a qiiarrel with a man about a \nfield, and, by way of revenging liimiself on this man, he killed his owji \ndaughter. " I became angry, said he, and enraged at his forbidding me to \n" plough the field, and bringing my o^vn little daughter Apmunya, who was \nonly a year and a half old, I killed her with my sword." \n\nAbout the same tinse, an act of matricide was perpetrated by two Brah- \nmins, Beechuck and Adlier, These two men conceiving themselves to have \nbeen injured by some persons in a certain village, they brought their nioth- \ner to an adjacent rivulet, and calling aloud to the people of the village, \n** Beechuck drew his scymetar, and, at one stroke, severed his mother\'s \n** head from the body ; with the professed view, as avowed by both parent \n** and son, that the mother\'s spirit might forever haunt those who had in- \n" jured them." Asiat. Res. Vol IV. p. 337. \n\nWould not the principles of the Ciiristian religion be a good substitute \nfor the principles of these Brahmins of the province of Benares ? \n\nIt will, perliaps, be observed, that these are but individual instances. \nTrue : but they prove all that is required. Is there any other barbarous \nnation on eartli which can exhibit such instances ? \n\n4: It is a fact that Iiuman sacrifices were formerly offered by the Hin- \ndoos ; and as it would appear, at that period which is fixed by some authors \nfor the \xc2\xabra of tlieir civilization and refinement. \n\n\n\nol \n\n8. During the last thirty years there have been many plans \nsuggested for the better administration of the government of \nthis country ; but no system which has not the reformation of \nthe morals of the people for its basis, can ever be effective. \nThe people are destitute of those principles of honesty., truth, \nand justice, which respond to the spirit of British administra- \ntion ; they have not a disposition which is accordant with the \ntenor of Christian principles. No virtues, therefore, no tal- \nents, or local qualification of their governors can apply the \nmost perfect systv^m of government with full advantage to such \nsubjects. Something may be done by civil institution to amel- \niorate their condition, but the spirit of their superstition has a \ncontinual tendency to deterioration. \n\n9. The European who has been long resident in India, looks \non the civilization of the Hindoos with a hopeless eye. Des- \npairing, therefore, of intellectual or moral improvement, he is \ncontent with an obsequious spirit and manual service. These \nhe calls the virtues of the Hindoo ; and, after twenty years\' \nservice, praises his domestic for his virtues. \n\n10. It has been remarked, that those learned men who are \nin the habit of investigating the mythology of the Hindoos, sel- \ndom prosecute their studies with any view to the moral or reli- \ngious improvement of the people. Why do thty not ? It is \nbecause they think their improvement hardly practicable. In- \ndeed the present circumstances of the people seldom become a \nsubject ot their investigation. Though such a number of wo- \nmen sacrifice themselves every year in the vicinity of Calcutta, \nyet it is rare that a European witnesses the scene, or even \nhears of the event* At the time that government passed the \nlaw which prohibited the drowning of children, or exposing \nthem to sharks and crocodiles at Saugnr, there were many in- \ntelligent persons in Calcutta who had never heard that such \nenormities existed. Who cares about the Hindoos, or ever \nthinks of visiting a village to inquire about their state, or to \nimprove their condition ! When a boat oversets in the Ganges, \nand twenty or thirty of them are drowned, is the event noticed \nas of any consequence, or recorded in a newspaper, as in Eng- \nland ? or when their dead bodies float down the river, are they \nviewed with other emotions than those with which we behold \nthe bodies of other animals ? \n\n11. A few notices of this -dnd w^ill at once discover to th^e \naccurate observer of manners in Europe, the degraded charac- \nter ot the Hindoos in our estimation^ zuhatever may be the \ncause. What then is the cause of this disregard of the per- \nsons and circumstances of the Hindoos ? The cause is to be \nfound in the superstition, ignorance, and vices of the Hindoo \njpharacter ; and ii) nothing else.* \n\n* See Appendix I, \n\n\n\n32 \n\n\n\n12. Now it is certain that the morals of this people, thougfe \nthey should remain subject to the British government for a \nthousand years, will never be improved by any other means \nthan by the principles of the Christian religion. I\'he moral \nexample of the few English in India cannot pervade the mass \nof the population. What then is to be expected as the utmost \nfelicity of British administration for ages to come ? It is this, \nthat we shall protect the country from invasion, and grant to \nthe inhabitants to manufacture our investments in solemn still- \nness, buried in personal vice, and in a senseless idolatry. \n\n13. Providence hath been pleased to grant to us this great \nempire, on a continent where, a few years ago, we had not a \nfoot of land. From it we export annually an immense wealth \nto enrich our own country. What do we give in return ? Is \nit said that we give protection to the inhabitants, and adminis- \nter equal laws ? This is necessary for obtaining our wealth. \nBut what do we give in return ? What acknowledgment to \nProvidence for its goodness has our nation ever made ? What \nbenefit hath the Englishman ever conferred on the Hindoo, as \non a brother ? Every argument brought in suppoitof the poli- \ncy of not instructing the natives our subjects, when traced to \nits source, will be found to How from principles of Deism, or \nof Atheism, or of Polytheism, and not from the principles of \nthe Christian religion. \n\n14. Is there any one duty incumbent on us as conquerors^ \ntoward a conquered people, resulting from our being a Chris- \ntian nation, which is not common to the ancient Romans or the \nmodern French ? If there be, what is it ? The Romans and \nthe French observed such delicacy of conduct toward the con- \nquered, on tlie subject of religion, that they not only did not \ntrouble them with their own religion, but said unto them, " We \n" shall be of yours." So far did these nations excel us in the \npolicy of not disturbing the faith of the natives." \n\nCan any one believe that our Indian subjects are to remain \nforever under our government involved in ther present barba- \nrism, and subject to the same inhuman superstition ? And if \nthere be a hope that they will be civilized, when is it to begin^ \nand by whom is it to be effected ? \n\n15. No Christian nation ever possessed such an extensive \nfield for the propagation of the Christian faith, as that afforded \nto us by our influence over the hundred million natives of Hin- \ndoostan. No other nation ever possessed such facilitits for \nthe extension of its faith as we now have in the government \nof a passive people ; who yield submissively to our mild sway^ \nreverence our principles, and acknowledge our dominion to be \na blessing. Why should it be thought incredible that Provi- \ndence hath been pleased, in a course of years to subjugate this \n\n\n\n33 \n\n\n\nEastern empire to the most civilized nation in the world, y^^r \nthis very purpose P \n\n16. " The facility of civilizing the natives," some wiil admits \nis gi\'eat ; but is the measure safe ? It is easy to govern the \n\n*" Hindoos in their ignorance, but shall we make them as wise \nas ourselves ! The superstitions of the people are no doubt \n" abhorrent from reason ; they are idolatrous in their worship, \n" and bloody in their sacrifices ; but their manual skill is ex- \n" quisite in the labours of the loom ; they are a gentle and ob- \n" sequious people in civil transaction." \n\nIn ten centuries the Hindoos will not be as wise as the Eng- \nlish. It is now perhaps nineteen centuries since human sacri- \nfices were offered on the British altars. The progressive civili- \nzation of the Hindoos will never injure the interests of the East \nIndia Company. But shall a Christian people, acknowledg- \ning a Providence in the rise and fall of empire, regulate the pol- \nicy of future times, and neglect a present duty ; a solemn and \nimperious duty : exacted by their religion, by their public prin- \nciples, and by the opinion of the Christian nations around \nthem ! Or can it be gratifying to the English nation to reflect, \nthat they receive the riches of the East on the terms of charter- \ning immoral superstition ! \n\n1 7. No truth has been more clearly demonstrated than this^ \nthat the communication of Christian instruction to the natives \nof India is easy ; and that the benefits of that instruction, civil \nas well as moral, will be inestimable ; whether we consider the \nhappiness diffused among so many millions, or their consequent \nattachment to our government, or the advantages resulting from \nthe introduction of the civilized arts. Every thing that can \nbrighten the hope or animate the policy of a viriuous people \norganizing a new empire, and seeking the most rational means, \nunder the favour of heaven, to ensure its perpetuity ; every \nconsideration, we aver, would persuade us to diifLise the bless- \nings of Christian knowledge among our Indian subjects. \n\n\n\nCHAPTER IIL \n\nOn the impediments to the civilization of the natives. \xe2\x80\x94 The \nphilosophical spirit of Europeans jormerlu an impediment \nto the civilization of the naiives, \n\n1. A CHIEF obstacle to the civilization of the Hindoos du- \nring the last fifty years, is accounted by some to have been the \nunconcern of Europeans in India, particularly the French, as \nto their moral improvement, and the apathy with which fhev \n5 \n\n\n\n34 \n\n\n\nbeheld their superstitions. This has been called the philoso- \nphical spirit, but improperly ; for it is a spirit very contrary to \nthat of true philosophy. The philosophical spirit argues in this \nmanner : " An elephant is an elephant, and a Hindoo is a \n" Hindoo. They are both such as natare made them. We \n" ought to leave them on the plains of Hindoostan such as we \n" found them." \n\n2. The philosophical spirit further shews itself in an admira- \ntion of the ancient systems of the Hindoos, and of the supposed \npurity of their doctrines and morals in former times* But \ntruth and good sense have for some years been acquiring the \nascendency, and are now amply vindicated by a spirit of accu- \nrate investigation, produced by the great encouragement which \nhas been lately afforded to researches into Oriental literature. \n\n3. The College of Fort William will probably illustrate to \nthe world what India is, or ever was ; for all the sources of \nOriental learning have been opened. \n\nThe gravity with which some learned drsquisitions have \nbeen lately conducted in Europe, and particularly in France, \nrespecting Indian science and Indian antiquity, is calculated to \namuse us. \n\nThe passion for the Hindoo Joques seems to have been first \nexcited by a code of Gentoo laws, transmitted with official rec- \nommendation from this country, and published at home by au- \nthority ; and yet not by the code itself, but by the translator\'s \npreface, in which there are many solemn assertions impugning \nthe Christian revelation, and giving the palm to Hindoo anti- \nquity. The respect due to the code itself seems to have been \ntransferred to this preface, which was written by a young gen- \ntleman, who observ^es, "that he was held forth to the public as \n" an author, almost as soon as he had commenced to be a \n" man that he could not translate from the Shanscrit lan- \nguage himself, " for that the Ptmdits who compiled the code, \n"were to a man resolute in rejecting all his solicitations for in- \n" struction in this dialect ; and that the persuasion and influence \n" of the Govenor General (Mr. Hastings) were in vain exer- \n" ted to the same purpose." Having then translated the Gen- \ntoo Laws from a Persian translation, he thinks himself justifi- \ned in believing, " that the world does not now contain annals \n" of more indisputable antiquity than those dehvered down by \n\nthe ancient Brahmins ; and that we cannot possibly find \n" grounds to suppose that the Hindoos received the smallest \n" article of their religion or jurisprudence from Moses ; though \n" it is not utterly impossible that the dotrines of Hindoostan \n" might have been early transplanted into Egypt, and thushaye \n" become familiar to Moses."* \n* Preface to Gentoo Codei. \n\n\n\n35 \n\n\n\n4. These sentiments for the first time ushered on the nation \nunder the appearance of respectable sanction, were eagerly em- \nbraced. The sceptical philosophers, particularly in France, \nhoped that they were true : and the learned in general were \ncurious to explore this sacred mine of ancient literature. " Om- \nne ignotum pro magnifico." Strangers to the language, they \nlooked into the mystical records of the Brahmins as into the \nmouth of a dark cavern of unknown extent, probably inacces- \nsible, perhaps fathomless. Some adventurers from the Asiatic \nSociety entered this cavern,^ and brought back a report very \nunfavourable to the wishes of the credulous infidel. But the \ncollege of Fort William holds a torch which illuminates its \ndarkest recesses. And the result is, that the former gloom, \nwhich was supposed to obscure the evidence of our religion, \nbeing now removed ; enlightened itself, it reflects a strong \nlight on the Mosaic and Evangelic Scriptures, and Shanscrit \nRecord may thus be considered as a new attestation to the \ntruth of Christianity, granted by the divine dispensation, to \nthese latter ages.* \n\n5. The whole library of Shanscrit learning is accessible to \nmembers of the college of Fort William. The old keepers of \nthis library, the Pundits, who would give no access to the \ntranslator of the Gentoo code, or to the then Governor of In- \ndia, now vie with each other in giving every information in \ntheir power. Indeed there is little left for them to conceal. \nTwo different grammars of the Shanscrit language are now \ncompiling in the college, one by the Shanscrit professor ; and \nthe other by the Shanscrit teacher, without any communication \nas to each other\'s system, so absolute is their confidence in a \nknowledge of the language. The Shanscrit teacher proposed \nto the council of the college to publish the whole of the orig- \ninal Shasters in their own character, with an English transla- \ntion. The chief objection to this was, that we should then \npublish many volumes, which few would have patience to read. \nSuch parts of them however as are of a moral tendency, or \nwhich illustrate important facts in Eastern history or science, \nwere recommended for publication. \n\n6. It does not appear that any one work in Shanscrit litera- \nture has yet been discovered, which can vie in antiquity with \nthe poem of Homer, on the plain ground of historical evidence, \nand collateral proof. It is probable that there may be some \nwork of an older date ; but we have no evidence of it. If ever \nsuch evidence should be obtained, the world will soon hear of \nit. As to the alleged proof of antiquity from astronomical cal- \nculation, it is yet less satisfactory than that from the Egyp- \ntian zodiac, or Brydone\'s laya.f \n\n* See Appendix L. \n\nI The editors of the Asiatic Researches in London have availed diem- \n\n\n\n36 \n\n\n\nWhat use shall we make of the illustration of these fact&^ \nbut to urge, that, since the dark traditions of India have con- \nfirmed the truth of divine Revelation, the benefits of that Rev- \nelation may be communicated to India. \n\n\n\nCHAPTER IV. \n\nThe sangidnat y superstitions of the natives^ an impedimeJit \nto their civilization, \n\n1, Another impediment to the civilization of the natives \nis the continuance of their sanguinary superstitions, by which \nwe mean those practices which inflict immediate death, or \ntend to produce death. All bloody superstition indurates the \nheart and affections, and renders the understanding inaccessi- \nble to moral instruction. No ingenuous arts can ever human- \nize the soul addicted to a sanguinary superstition. \n\nWe shall not pollute the page with a description of the hor- \nrid rites of the religion of Brahma. Suffice it to say that no \ninhuman practices in New Zealand, or in any other newly \ndiscovered land of savages, are more offensive to natural feel- \ning, than some of those which are committed by the Hindoo \npeople. \n\nIt surely has never been asserted that these enormities can- \nnot be suppressed. One or two instances may be mentioned, \nwhich will shew that the Hindoo superstitions are not im- \npregnable. \n\n2. It had been the custom from time immemorial, to im- \nmolate at the island of Saugor, and at other places reputed ho- \nly on the banks of the Ganges, human victims, by drownings \nor destruction by sharks. Another horrid practice accompa- \nnied it, which was the sacrifice of the first born child of a wo- \nman, who had been long barren.* \n\nThe Pundits and chief Brahmins of the college of Fort \nWilliam were called upon to declare, by what sanction in their \nShasters, these unnatural cruelties were committed. They \nalleged no sanction but custom^ and what they termed the \n" barbarous ignorance of the low casts." On the first intimation \n\nselves of the occasion of that vs^^ork\'s behig republished at home, to prefix a \npreface to the fifth volume, containing" sentiments directly contrary to those \nprofessed and published by the most learned members of the Asiatic Soci- \nety. They will be much obliged to the London editors of that work to take \nno such liberty in futiu-e ; but to allow the Society to write its own prefaces, \n^nd to speak for itself We are far off from France here. The Society \nprofesses" no siich philosophy. \n\n* At the Hindoo festival in 1801, twenty-three persons sacrificed them^ \nselves^ or were sacrificed by others, at the island of Saugor. \n\n\n\n/ \n\n\n\n37 \n\n\xc2\xa9f the practice to the Governor General Marquis Wellesley^ \nit was abolished.\'^ Not a murmur followed ; nor has any at- \ntempt of the kind since been heard of. \n\n3. A similar investigation will probably soon take place re- \nspecting the custom of women burning themselves alive on the \ndeath of their husbands.f The Pundits have already been cal- \nled on to produce the sanction of tht ir Sliasters. The pas- \nsages exhibited are vague and general in their meaning ; and \ndifferently interpreted by the same casts-^ Some sacred vers- \nes commend the practice, but none command it ; and the \nPundits refer once more to ciLsto?n, I\'hey have however in- \ntimated, that if government v/ill pass a regulation, amercing \nby fine every Brahmin who attends a burning, or every Ze- \nmindar who permits him to attend it, the practice cannot pos- \nsibly long continue ; for that the ceremony, unsanctified by the \npresence of the priests, will lose its dignity and consequence \nin the eyes of the people. \n\nThe civilized world may expect soon to hear of the aboli- \ntion of this opprobrium of a Christi-m administration, the fe- \nmale sacrifice ; which has subsisted, to our certain knowledge, \nsince the time of Alexander the Great. \n\n4. An event has just occurred, which seems, with others, \nto mark the present time, as favourable to our endeavour to \nqualify the rigour of the Hindoo superstition. \n\nIn the course of the Mahratta war, the great temple of Jag- \ngemaiit in Orissa has fallen into our hands. This temple is \nto the Hindoos what Mecca is to the Mahometans. It is \nj-esorted to by pilgrims from every quarter of India. It it the \nchief seat oi Brahminical power, and a strong-hold of their su- \nperstition. At the annual festival of the Rutt Jattra, seven \nJiundred thousand persons (as has has been computed by the \nPundits in college) assemble at this place. The voluntary \ndeaths in a single year, caused by voluntary devotement,\xc2\xa7 by \nimprisonment for nonpayment of the demands of the Brah- \nmins, or by scarcity of provisions for such a multitude, is in- \ncredible. The precincts of the place are covered with bones\xc2\xbb \nFour coss sqiiare (about sixty-four square miles) are account- \ned sacred to Jaggernaut. Within the walls the priests exer- \ncised a dominion without control. From them there was no \nappeal to civil law or natural justice, for protection of life oi \nproperty. But these enormities will not be permitted undei" \n\n* See Regulation. Appendix C. \n\nf From a late investigation it appears that the number of women wh^ \n^sacrifice themselves within thirty miles round Calcutta every year is, on aai \naverage, upwards of two hundred. See Appendix D. \n\n\\ See Appendix A. \n\n\xc2\xa7 By falling under the wheels of the vvAX or c^r. \n\n\n\n38 \n\n\n\nthe British government. At the same time that we use no \ncoercion to prevent the superstitions of the natives, we permit \na constant appeal to the civil power against injustice, oppres- \nsion, and inhumanity ; and it must have a beneficial influence \non the whole Hindoo system, if we chastise the enormity of \ntheir superstition at the fountain head.* \n\n\n\nCHAPTER V. \n\nThe ?iwnerous holydays of the natives an impediment to their \nvivilizatioJi, \n\n1. Another obstacle to the improvement of the natives is \nthe great number of their holydays. These holydays embody \ntheir superstition. On such days, its spirit is revived, and its \ninhuman practices aie made familiar: and thus it acquires \nstrength and perpetuity. The malignity of any superstition \nmay be calculated almost exactly by the number of its holy- \ndays, for the more the mind is enslaved by it, the more volu- \nminous will be its ritual, and more frequent its ceremonial of \nobservance. \n\n2. In the Hindoo calendar there are upwards of an hun- \ndred holydays ;f and of these government recognises officially \na certain number. In addition to the native holydays, the fif- \nty-two Christian holydays, or fifty-two Sundays in the year, \nare (on Christian principles) generally allowed to natives em- \nployed in the public service. During those Hindoo holydays \nwhich are officially recognised, the public offices are shut up, \non account of the festival (as it is termed) of Doora Puja, of \n\n* The rig\'our of the Mahometan faith coerced tlie Hindoo superstition ; \nand was, so far, friendly to humanity. Tlie Hindoos were prohibited from \nburning their women without official permission. Our toleration is cele- \nbrated by some, as being* boundless. It is just to tolerate speculative relig"* \nions : but it is doubtful whether there ought to be any toleration of practical \nvice, or of the shedding of human blood. \n\nAll religions," says Colonel Dow, must be tolerated in Bengal, ex- \n** cept in the practice of some inhuman customs, which the Mahometans \nalready have in a great measure destroyed. We must not permit young \n** widows, in their virtuous enthusiam, to throw themselves on the funeral \n** pile with their dead husbands, nor the sick and aged to be drowned, when \ntheir friends despair of their lives." Dow\'s History, Vol. III. p. 128. \n\nThis passage was written by Colonel Dow upwards of thirty years ago. \nHow many thousands of our subjects witliin the province of Bengal alone, \nhave perished in the flames and in the river, since that period ! \n\nf The Brahmins observe two hundred and upwards,^ \n\n\n\n39 \n\n\n\nChurruck Puja, of Rutt Jattra,* or of some other* But great \ndetriment to the public service arising from the frequent re- \ncurrence of these Saturnalia, government resolved some 3\'^ears \nago to reduce the number, which was done accordingly. It \nnow appears that, on the same principle that a few of them \nwere cut off, we might have refused our official recognition of \nany ; the Pundits having unanimously declared that these ho- \niydays are not enjoined by their sacred books. \n\n3. It may be proper to permit the people in general to be as \nidle as the circumstances of individuals will permit ; but their \nreligious law does not require us to recognise one of their ho- \nlydays officially. To those natives employed in the public ser- \nvice, the fifty-two Sundays are sufficient for rest from bodily \nlabour.f To give them more holydays is to nurse their su- \nperstitions, and to promote the influx of religious mendicants \ninto industrious communities.:|: In what other country would \nit be considered a means of promoting the happiness of the \ncommon people, to grant them so great a portion of the year \nto spend in idleness and dissipation ? The indulgence ope- \nrates here as it would in any other country ; it encourages \nextravagance, licentious habits, and neglect of business among \nthemselves ; and it very seriously impedes the business of the \nstate, and deranges commercial negotiation. \n\n\xe2\x80\xa2 An Englishman will be of opinion that the Rutt Jattra cannot well be \nstyled a festival, ** The rutt or car containing the Hindoo gods is drawn \n** along by the multitude, and the infatuated Hindoo throws himself down \n** before it, that he may be crushed to death by the wheels." This sacrifice \nis annually exhibited at Jaggernaut, Neither will the Churruck Puja be \nconsidered a festive occasion. At this Puja, "men are suspended in the \n** air by iron hooks passed through the integuments of the back.\'* This is \nan annual exhibition at Calcutta. [See Appendix B.]] \n\nf No people require fewer days of rest than tlie Hindoos ; for they\' \nknow nothing of that corporal exertion and fatigue from labour, which in \nother countries render regular repose so grateful to the body and spirits. \n\n:t See Appendix E. \n\n\n\n40* \n\nPART III, \n\nOF THE PROGRESS ALREADY MADE IN CIVILIZING Tff\xc2\xa3 \nNATIVES OF INDIA, \n\n\n\nCHAPTER f. \n\nOf the extension of Christianity in India^ under the influence \nof episcopal jurisdiction, \n\n1. A SENTIMENT has for some time prevailed in England \nvery unfavourable to the measure of attempting the improve- \nment of the Hindoos. It has been said that their prejudices \nare invincible ; and that the Brahmins cannot receive the \nChristian religion. If the same assertion had been made of \nour forefathers in Britain, and of the Druids their priests, it \nwould not have been more contrary to truth. It is now time \nto disclose to the English nation some facts respecting the pre- \nvalence of the Christian religion in India, which certainly will \nnot be received with indifference. \n\n2. The religion of Christ has been professed by Hindoos in \nIndia from time immemorial ; and thousands of Bi^ahmins \nhave been converted to the Christian faith. At this time \nthere are upwards of one hundred and fifty thousand natives \nin one district alone on the coast of Malabar, who profess \nthat religion, and who live under a regular canonical disci- \npline, occupying one hundred and nineteen churches^ \n\n3. It is probable that the Christian faith has been known in \nIndia since the time of the Apostles.* But we have authen- \ntic historical record for the following particulars. In the fifth \ncentury a Christian bishop from Antioch, accompanied by a \nsmall colony of Syrians, arrived in India, and preached the \n\n* Euseblus relates that Pantjenus, of Alexandria, visited India about \nthe year 189 ; and there found Christians who had the Gospel of St. Mat- \nthew in Hebrew, which they informed him they had received from St, Bar- \ntholomew. He carried a copy of it to Alexandria, where it existed in the^ \ntime of Jerome. At the council of Nice in the year 325 the primate of In- \ndia was present, and subscribed his name. In the year following- Frumen- \ntius was consecrated primate of India by Athanasius at Alexandria. Fru- \nmentius resided in Hindoostan for a long period, and founded many church- \nes. He acquired g-reat influence among- the natives, ar.d was appointed \nguardian of one of their kings during his minority. See Eusebius, Hist* \nEccl. 1. 3, c. 1. \xe2\x80\x94 Sozomenes, 1. 2, c. 24 ; and Socrates, Hist.Eccl. 1. 1, c> 29. \n\nIn the year 530 Cosmos, the Egyptian merchant, who had travelled \ntUrougli the greatest part of the Indian peninsula, found in the Dekhun and \nin Ceylon, a great many churches and several bishops. \n\n\n\n41 \n\n\n\nCospel in Malabar, " They made at first some proselytes \n" among the Brahmins and Nairs, and were, on that account, \n*\' much respected by the native princes."^ \n\n4. When the Portuguese first arrived in India, they were \nagreeably surprised to find a hundred Christian churches on \nthe coast of Malabar. But when they had become acquainted \nwith the purity and simplicity of their doctrine, they were of- \nfended. They were yet more indignant when they found \nthat these Hindoo Christians maintained the order and disci- \npline of a regular church under episcopal jurisdiction ; and \nthat for thirteen hundred years past, they had enjoyed a suc- \ncession of bishops appointed by the patriarchal see of Antioch. \nMar Joseph was the bishop, who filled the Hindoo see of \nMalabar at that period. The Portuguese used every art to \npersuade him to acknowledge the supremacy of the pope ; but \nin vain. He was a man of singular piety and fortitude, and \ndeclaimed with great energy against the errors of the Romish \nchurch. But when the power of the Portuguese became suf- \nficient for their purpose, they invaded his bishopric, and sent \nthe bishop bound to Lisbon. A synod was convened at Di- \namper in Malabar, on the 26th June, 1599, at which one hun- \ndred and fifty of the clergy of his diocese appeared. They \nwere accused of the following opinions, which were by their \nadversaries accounted heretical ; That they had married \n" wives ; that they owned but two sacraments, Baptism and \n" the Lord\'s Supper; that they denied Transubstantiation ; that \n*\' they neither invoked saints nor believed in purgatory ; and, \n*\' that they had no other orders or names of dignity in the \n^\' church than bishop and deacon."f \n\n* " Many of them to this day preserve the manners and mode of life of \n* the Brahmins, as to cleanliness, and abstaining from animal food." A- \nsiat. Res. Vol. VII. page 368. " The bulk of the St. Thome Christians \n*\' consists mostly of converts from the Brahmins and Shoudren cast ; and \nnot as the new Christians, or proselytes made by the Portuguese mission- \n\xe2\x80\xa2* aries, of the lowest tribes." Asiat. Res. Vol. VII. page 381. \n\nf Conferences with Malabarian Brahmins, page 15 : printed at London \n1719. [See The History of the Church of Malabar ^ translated from the Por- \ntuguese into English by Michael Geddes, Chancellor of the Cathedral \nChurch of Sarvim. London, 1694. The Synod of Diamper met on the \n20th of June, and closed its session on the 26th. The Acts and Decrees \nof this Synod are subjoined to that History, Decree XIV of Action III \ncondemns " The Book of Orders," used in the Malabarian Church, whiclj. \ncontains the last article abovementioned, asserting, " That there are only \n** two orders, Biaconate and Priesthood*^ \n\nM. V. La Croze, who wrote his celebrated History nearly a century ago \n[1723], considered the discovery of this very ancient Church (almost all \nthe tenets of which agree with those of the Protestants) as deserving the at- \ntention of all good men : " Ma seconde et derniei-e Remarque merite, ce \n*\' me semble, 1\' attention de toutes les personnes qui aiment sincerement la \n" Religion. Nous trouvons ici une Eglise tres-ancienne, dopt; presque torn \n\n6 \n\n\n\n4\'2 \n\n\n\nTiiese tenets they were caliecl on to abjure, or to suffer m\'^- \nstant suspension from all church benifices. It was also de- \ncreed that all the Syrian and Chaldean books in their churches^ \nand all records in the episcopal palace, should be burnt ; in \norder, said the inquisitors, that no pretended apostolical \n" monuments may remain,"* \n\n5. Notwithstanding these violent met\\sureS\', a great body \nof the Indian Christians resvolutely defended their faith., and \nfinally triumphed over all opposition. Some shew of union \nwith the Romish church was at first pretended, througli terror \nof the Inquisition ; but a congress was held by them on the \n22d of May, 1653, at Alangatta ; when they formally separat- \ned from that communion^^f They compose a<? this day the \nthirty-two schismatic churches of Malabar ; so called by the \nRoman Catholics, as resembling the Protestant schism in Eu- \nrope. At this time their number is about fifty thousand. \n\nThese churches soon afterv/ards addressed a letter to the \nPatriarch of Antioch, which was forwarded by means of the \nDutch government, and published at Leyden in 1 7 14 ; in which \nthey request \'Hhat a spiritual guide maybe sent, together with \nsuch men as are versed in interpreting the holy Scriptures.":^: \nBut no spiritual guide was ever sent.\xc2\xa7 \n\nThe province of Malabar now forms part of the British do* \nminions ; and divine Providence hath placed th^se churches \nlander our government. \n\n6. The manners of these Chiistians are truly simple and \nprimitive. Every traveller who has visited the churches ia \nthe mountains take& pleasure in describing the chaste and in- \nnocent lives of the native Christians. The congregations sup- \nport each other, and form a kind of Christian republic. The \nclergy and elders settle all disputes among members of the \ncommunity ; and the discipline, for the preservation of pure \nmorals, is very correct, and would do honour to any Protes- \ntant church in Europe.^ \n\nles Dogmes Gonveniennent avec ceux de la Relig-lon reformee. Les \n*\xe2\x80\xa2 Chretiens Orientaux, .... sous 1\' obeissance d\' un Patriarche independ\xe2\x80\x94 \n" ant d\' 1\' Empire Remain, et n\' ayant aucun commerc eavec lui, ,. , , igno- \n** rent presque toutes les Traditions Romaines qui sont rejettees par les \n\nProtestants." Histoire bu C.hp,istia]siisme. des Indes, ii, 90.] \n\nAmer. Edit. \n\n* See Appendix K. f Annales Mission, page 193. \n\nt Malabarian Conferences, 1719. Preface. \n\n\xc2\xa7 In the year 1752, some bishops were sent from Antioch to consecrate \nby episcopal ordination, a native pi\'iestj one of their number. The old man, \nI hear, is yet alive. The episcopal residence is at Narnatte, ten miles in- \nland from Porca. \n\n^ At certain seasons, the Ag-apx, or love feasts, are celebrated, as \nprimitive times. On such occasions they prepare delicious cakes, called. \n\n\n\n4^ \n\n\n\n7. The climate of Malabar is delightful ; and the face ot \nthe country, which is verdant and picturesque, is adorned by \nthe numerous churches of the Christians. Their churches are \nnot, in general, so small as the country parish churches in \nEngland. Many of them are sumptuous buildings,^ and some \nof them are visible from the sea. 1 his latter circumstance is \nnoticed incidentally by a writer who lately visited the country : \n" Having kept as close to the land as possible, the whole \ncoast of Malabar appeared before us in the form of a green \n*\' amphitheatre. At one time we discovered a district entirely \ncovered with cocoa-nut-trees ; and immediately after, a river \n*\' winding through a delightful vale, at the bottom of which it \ndischarged itself into the sea. In one place appeared a mul- \n^\' titude of people employed in fishing.; in another, a snoW- \nwhite church bursting forth to the view from amidst the \nthick-leaved trees. While we v/ ere enjoying these dclight- \nful scenes with the early morDii.\'g, a gentle breeze, which \n" blew from the shore, perfumed the air around us with the \n*\' agreeable smcil wafted from the cardamon, pepper, beetel, \n" and other aroip.atic herbs and plants."! \n\nA isnow-v/hite church bursting on ihe view from auiidst the \ntrees i Can this be a scene in tnc land of the Kmdoos ; where \neven a church for Europeans is so rarely found ? And can the \npersons repairing to these snov\xc2\xbb^-white churclies be Hindoos ; \n\nAppam, made of bananas, honey, and rice-flour. The people assemble jji \nihe clinch yard, and, arrang-ing- themselves in rows, each spreads before \nhim a planliiin leaf. When this is done, the clej gyman, standing- in the \nchurch -door, pronounces the benediction ; and the overseers of tlie church, \nVaiking- tlirough between tlie rows, gives to each his portion. It is cer- \n*\' tainly an aficcting- scene, and capable of \xe2\x80\xa2 levating- the heart, to behold \nsix or seven thousand persons, of both sexes and of all ag-es^. assembled \nand receiving- tog-ether, with the utmost reverence and devotion, their \n** Appam, the pledg-e of mutual union and love." Bartolomeo, pag-e 424. \n\nCompai\'e the an>iabie lives and character of these Chrislian Hindoos \nwith the rltf.\'s of their uncontrovertecL countrymen in Bengal described in \nApperidix B. \n\n* " The great number of such sumptuous bullding-s," says Mr. Wrede, \nas the St. Tliome Christians possessed in the inland parts of the Travan- \n*\' core and Cochin domir.ions, is really surprising- ,\xe2\x80\xa2 since some of them, \n** upon a moderate calculation, must have cost upwards of one lack of ru- \n*\' pees, and few less than half that sum " Asiat. Res. Vol. VII. p. 380. \n\nAlmost all the temples in the southern jMalabai*, of which I had occasion \n** to observe more than forty, Vv^ere built in the same st) ie, and nearly on \n** the same plan. The facade with little columns (evidently the style o^ \n** architecture prevalent in Asia Minor and Syria) being- every where the \nsame." Ibid. 379. \nIn the year 1790, Tippoo the Mahometan destroyed a great number of \nthe Christian churches, and a general conflagration of the Cliiistian villages \nmarked the progress of his destroying host. Ten thousand Christians \n"their lives during the war. Bartolomeo, page 149. \n\n\n\n\xe2\x80\xa2f- Bailolomeoj p. 425. \n\n\n\n44 \n\n\n\nthat peculiar people who are supposed to be incapable of re- \nceiving the Christian religion or its civilizing principles ? Yes, \nthey are Hindoos, and now " a peculiar people," some of them \nformerly Brahmins of Malabar ; who, before means were used \nfor their conversion, may have possessed as invincible preju^ \ndices against the religion of Christ as the Brahmins of Benares, \nor of Jaggernaut. \n\nWhatever good effects have been produced by the Christian \nreligion in Malabar, may also be produced in Bengal, and in \nevery other province of Hindoostan. \n\n\n\nCHAPTER IL \n\nOf the extensmi of Christianity in India by the labours of \nProtestant Missionaries, \n\n1. In the bill brought into Parliament in 1793 for comr \nmunicating Christian instruction to our Asiatic subjects, there \nwas a clause for an " Establishment of Missionaries and \n*\' Schoolmasters." Such an establishment (if it ever should \nbe necessary) might seem more properly to follow^ than to \nprecede, the recognition of our national church in Hindoostan. \nIt is probable, however, that the proposition for sending mis- \nsionaries was less favourably received on account of the reign- \ning prejudice against the name and character of " niissionary." \nIn England it is not professional in church or state. No hon- \nour or emolument is attached to it. The character and pur- \npose of it are doubtful, and the scene of action remote. Even \nthe propriety of sending missionaries any where has been call- \ned into question. \n\n2. It is not, however, those who send missionaries, but \nthose to whom they are sent ^ who have a right to give an opin- \nion in this matter. \n\nThe sanie spirit which sent missionaries to Britain in the \nfourth century will continue to send missionaries to the heath- \nen world to the end of time, by the established church, or by \nher religious societies. \n\n3. Wherever the Christian missionary comes, he is well re- \nceived. Ignorance ever bows to learning : but if there be a \ndesire to impart this learning, whut barbarian will turn away t \nThe priests will murmur when the Christian teacher speaks as \none haying authority ; but " the common people will hear him \n\ngladly." Whether in the subterranean hut of frozen Green- \nland, or under the shade of a banian-tree in burning India, a \nChristian missionary surrounded by the listening natives, i\xc2\xa7 an \n\n\n\n45 \n\n\n\nInteresting sight ; no less grateful to liumanity than to Chris* \ntian charity. \n\n4. Bat who is this missionary? He is such as Swaitz ia \nIndia, or Brainerd in America, or the Moravian in Labrador ; \none who leaving his country and kindred, and renouncing hon- \nour and emolument, embraces a life of toil, difficulty, and dan- \nger; and contented with the fame of instructing the ignorant, \n" looks for the recompense of eternal reward." \n\nThere is a great difference between a civilizing mechanic \n^nd an apostolic missionary. A mechanic of decent morals is \nno doubt useful among barbarians. The few around him \nlearn something of his morals with his trade. And it is the \nduty of civilized states to use such means for imiproving the \nbarbarous portions of the human race. \n\nBut the apostolic missionary, who has studied the language \nand genius of the people, is a blessing of a higher order. His \nheavenly doctrine and its moral influence extend, like the light \nof the sun, over multitudes in a short time ; giving life, peace, \nand joy, enlarging the conceptions, and giving birth to all the \nChristian char. ties. How shall we estimate the sum of human \nhappiness produced by the voice of Swartz alone ! Compared \nwith him, as a dispenser of happiness, what are a thousand \npreachers of philosophy among a refined people ! \n\n5. Some of the English think that we ought not " to disturb \n" the faith of the natives." But some of the Hindoo Rajahs \ntl^ink differently. I\'he king of Tanjore requested Mr. Swartz \nto disturb the faith of his wicked subjects by every means, and \nto make them, if possible, honest and industrious men. iNlr. \nSwartz endeavoured to do so, and his services were acknowl- \nedged by the English government at Madras,* as well as by \nthe King of Tanjore. In the year 1787, " the King of Tan- \n\njore made an appropriation forever of land of the yearly m- \ncome of five hundred pagodas, for the support of the Chris- \n*\' tian missionaries in his dominions."! \n\n6. In the debate in 1793, on the proposal for sending mis- \njsionaries to India, some observation was made on Mr. Swartz, \nhonourable to himself as a man, but unfavourable to his objects \nas a missionary. The paper containing this speech reached Mr. \nSwartz in India, and drew from him his famous Apology, pub- \nlished by the Society for promoting Christian Knowledge. \nPerhaps no Christian defence has appeared in these latter ages \nmore characteristic of the apostolic simplicity and primitive \nenergy of truth, than this Apology of the venerable Swartz. \n\nWithout detailing the extraordinary success of himself and \n\n\xe2\x80\xa2 By Lord Macartney and General Coote. \n\nt See Account of Proceeding\'s of Society for Promoting Christiatt \n3^nowie4ge, for X788. \n\n\n\n46 \n\nhis brethreti in converting thousands of the natives to the \nChristian religion, a blessing which some may not be able to \nappreciate ; he notices other circumstances of its beneficial \ninfluence, which all must understand. \n\nHis fellow missionary, " Mr. Gericke, at the time the war \nbroke out ?tt Cuddalore, was the instrument in the hand of \nProvidersce, by which Cuddalore was saved from plunder \n" and bloodshed. He saved many English gendeinen from \nbecoming j-risoners to Kyder Ali, which Lord Priacartney \nkindly acknowledged." \n\nMr. Svrartz twice saved the fort of Tanjore. When the \ncredit of the English was lost, and when the credit of the Ra- \njah was lost, on the view of an approaching enemy, the people \nof the country refused to supply the fort with provisions ; and \nthe streets w^ere covered with the dead. But Mr. Swartz went \nforth and stood at the gate, and at hu word they brought in a \nplerstiful supply. \n\nMr. Swartz, at different tirnes, aided the English govern* \nm^nt in the collection of revenues from the refractory districts. \nHe was appointed guardian to the family of the deceased King \nof Tanjore ; and he was employed repeatedly as mediator be- \ntween the English government and the country powers. On on-e \noccasion, when the natives doubted the purpose and good faith \nof the English, they applied to Mr. Swariz ; Sir, if you send \n^\'^ a person to us, ^end a person v/ho ha-s learned all your Ten \n\nCommandments."* \n\n\xe2\x80\xa2 See Society Proceedings for 1792, page 114. Should Mr. Swartz*g \nname be mentioned in any future discussion, the honour of ihe \xc2\xa3nglidi na- \ntion is pledged to protect his fame The bishops and clergy of England^ \nin their account of proceedings of the " Society for promoting Cliristian \n\nKnowledge," for 1792, have sanctioned the following character of Mr. \nSAvartz : \n\n" Ke is an example of all that is great and good in the character of a \n** Christian inissionary. He hath hazarded his life through a long series of \n** years i\'oi- the name of our Lord jesus Christ. His behaviour, while it \n\nhas endeared him to the common orders of men, has procured him ad- \n\nmission before the throne of the proudest monarch of the East. There do \n*\' we find this worthy servant of God, pleading the eause of Christianity, \n\nand interceding for his mission ^ and doing it without oflfence. There dp \n*\' we find him renouncing every personal consideration ^ and, in the true \n\nspirit of the divine Lawgiver, choosing rather to suffer affliction with the \n\npeople of God, than to enjoy any pleasures or distinctions which this world \n" could afibrd him ; esteeming the reproach of Christ and tlie advancement \n\nof a despised I\'eligion far greater riches than Indian treasures." \n\nSee Dr Glasse\'s Charge to a Missionary proceeding to India. It will \nnot be foreign to the subject of this Memoir to insert another passage of \ntliat Charge : \n\n" Happy will it be, if our conquests in India should open the way for a \n\xe2\x80\xa2* further introduction of the Gospel, and for the extension and enlargement \n** of Christ\'s kingdom. What a lustoe v/ould such an accession give to \nthe British conquests in the Easterly world, when it should appear, that \n" we have been conquering, not for ourselves alone, but for Mkn also t> \n\n\n\nT. Some of the English think that we ought not to di\'sturf? \nthe faith of the Hindoos ! /Vfter the apostolic Swartz had la* \nboured for fifty years in evangehzing the Hindoos, so sensible \nVftYQ they of the blessing, that his death was considered as a \npublic calamity. An innumerable multitude attended the fu- \nneral. The Hindoo Rajah " shed a flood of tears over the bo- \n\ndy, and covered it with a gold cloth."* His memory is still \nblessed among the people. The King of Tanjore has lately \nwritten to the bishops of the English church, requesting that a \nmonument of marble may be sent to him, " in order," he adds, \n" that it may be erected in the church which is in my capital, \n\nto perpetuate the memory of the late Rev. Mr. Swar .z, and \n"to manifest the esteem I have for the character of that great \n" and good man, and the gratitude I owe to him, my father and \n\xe2\x96\xa0 \' my friend " \n\n8. But whence was this Swartz ? and under w^hat sanction \ndid he and his predecessors exercise their ministry as Chris- \ntian preachers to the heathen ? \n\nThe first person appointed to superintend a Protestant mis- \nsion in India was Bartholomew Ziegenbalgius, a man of con- \nsiderable learning and of eminent piety, educated at the Uni- \nversity of Halle in Germany. Having been ordained by the \nlearned Burmannus, Bishop of Zealand, in his twenty-third \nyear, he sailed for India in 1705. A complete century will \nhave revolved in October of this year, since the mission in In- \ndia began. Immediately on his arrival, he apphed himself to \nthe study of the language of the country, and with such suc- \ncess, that in a few years he obtained a classical knowledge of \nit ; and the colloquial tongue became as familiar to him as his \nown. His fluent orations addressed to the natives, and his \nfrequent conferences wath the Brahmins,f were attended wnth \nalmost immediate success ; and a Christian church was found- \ned in the second year of his ministry,^ which has been extend* \ning its limits to the present time. \n\n* Serfogee Maha Rajah of Tanjore. See Society Proceediug-s for 1801, \np, 141. Let us hail this act as the emblem of the whole Hindoo supersti- \ntion bending- to the Cliristian faith. \n\nf A volume of these conferences was published in London in 1719, 8vq. \n\n[t A buildino; was now erected at Tranqucbar, at the expense of 250 per- \ndous, and was named Ne<w \'Jerusalem. It stood without the town, " in the \nmidst of a multitude of Malabarians, near the liigh road, built all of stone." \nIt v/as consecrated Aug-ust 34 1707, in the presence of a great concourse of \nHeathens, Mahometans, and Christians ! to whom a scrm^:. was preached \nboth in Portuguese and in Malabarick. From that time the raisi.ionarics \nstatedly preached in th\'S church three times a week in both these lan- \nguages. Of their indefatigable dihgence, in this interesting mission, some \njudgment may be formed from a single fact, mentioned by Ziegenbalgius \nin 1708 : ** As for myself, (to whose share the learaing of the native laiJ \n\n\n\n48^ \n\n9> Daring hi\xc2\xa7 residence in India he maintained a correspon- \ndence with the King of England and other princes, and with \nmany of the learned men on the continent. In the year 1714, \nhe returned to Europe for a few months on the affairs of th& \nmission. On this occasion he was honoured with an audience \nby his Majesty George the First. He was also invited to at- \ntend a sitting of the Bishops in the " Society for promoting \nChristian Knowledge where he was received with an elo- \nquent address in the Latin language ;^ to which he answered \nin the Tamul tongue ; and then delivered a copy of his speegli \ntranslated into Latin. \n\n10. The grand work to which the King and the English \nbishops had been long directing his attention, wa^ a translation \nof the Scriptures into the Tamul or Malabarian language. \n\nThis indeed was the grand work ; for wherever the Scrip- \ntures are translated into the vernacular tongue, and are open \nand common to all, inviting enquiry and causing discussion, \nthey cannot remain a dead letter j they produce fruit of them- \nselves, even without a teacher. When a heathen views the \nword of God in all its parts, and hears it addressing him in \nhis own familiar tongue, his conscience responds, " This is the \n" word of God." The learned man who produces a transla- \ntion of the Bible into a new language, is a greater benefactor \nto mankind than the prince who founds an empire. The " in- \n" corruptible seed of the word of God" can never die. After \nages have revolved, it is still producing new accessions to truth \nand human happiness. \n\nSo diligent in his studies was this eminent missionary, that \nbefore the year 1719, he had completed a translation of the \nwhole Scriptures in the Tamul tongue ;f and had also com- \n\nguage of this country is fallen) I have explained hitherto the Articles \n" of tlie Christian Faith in six and tvjenty Sundays sermons. These I \n** dictated to a Malabarick Amanuensis, and then got tliem by heart word \nby word." \xe2\x80\x94 The labours of these pious missionaries were so blest, that \ntheir Congregation increased every year ; and the first church being too \nsmall for its accommodation, a larger one was erected eleven years after- \nward. It was consecrated in the name of the Holy Trinity, October 11, \n1718 1 and the missionaries soon after observed, in a letter to king George I, \n** We are now constanly pi-eaching in it in three languages " Amer. Ed.\'] \n\n* Niecampius, Hist Miss. Orient page 190. [This Address was de- \nlivered by William Nichols, A. M. Rector of Stockport, a member of \nthe Society for promoting Christian Knowledge. It is pi\'inted in the Ac- \ncount of the Danish Mission to the East Indies, London, 1718, and there \ndated *\' December 29, 1715." Amer. Edit.\'] \n\nf Like Wickcliffe\'s Bible it has been the father of many versions. \n[Mr. Ziegenbalgh, in one of his Letters, having mentioned Madras, Viza- \ngapatnarriy Bombay, Cfc. observes, " In all these places the Daviuiian (Ta- \n*\' mul) is the current language, and consequently the fittest vehicle for \n** conveying the Christian Truths to these people." The whole Nevj Tes- \ntament, in the Damulian language, was printed for the benefit of the Mal- \nabarian s, in 1714. A copy of this Version is in the Library of Harvard \nCollege. Amer, Edit.] \n\n\n\n49 \n\n\n\nposed a grammar and dictionary of the same language, which \nremain with us to this day. \n\n11. The peculiar interest taken by King George the First \nin this primary endeavour to evangelize the Hindoos, will ap- \npear from the following letters addressed to the missionaries \nby his Majesty. \n\n" George hij the Grace of God^ King of Great Britain^ France \n" and Ireland^ Defender of the Fazth^ \xc2\xa3sPc. To the Reverend \n" and Learned Bartholomew Ziegenhalgius^ and John Ernest \n" Grundlerus^ Missionaries at Tranquebar in the East Indies. \n\n" REVEREND AND BELOVED, \n\nYour letters dated the 20th of January of the present year, \nwere most welcome to us ; not only because the work un- \ndertaken by you of converting the heathen to the Christian \n" faith, doth by the grace of God prosper, but also because \n" that in this our kingdom such a laudable zeal forthepromo- \n" tion of the Gospel prevails. \n\n" We pray you may be endued with health and strength of \n" body, that you may long continue to fulfil your ministry with \n" good success ; of which, as we shall be rejoiced to hear, so \n" you will always find us ready to succour you in whatever \n" may tend to promote your work and to excite your zeal. \nWe assure you of the continuance of our royal favour."^ \n\n" Given at our palace of Hampton \n\n"Court the 23d Aug-ust A. D r ^ y-, r^r^r^ J7 t> \n" 1717, in the 4th Year of our > UrUiUKUll. K. \n\n\n\nipton- \nI our r \n\n\n\n" Reign. ) " Hattorf." \n\n12. The King continued to cherish with much solicitude \nthe interests of the mission after the death of Ziegenbalgius ; \nand in ten years fi om the date of the foregoing letter, a second \nwas addressed to the members of the mission, by his Majesty. \n\n" REVEREND AND BELOVED, \n\n" From your letters, dated Tranquebar, the 12th Septem- \n\nber, 17\'25, which some time since came to hand, we received \n" much pleasure ; since by them we are informed not only of \n" your zealous exertions in the prosecution of the work com- \n" mitted to you, but also of the happy success which has hith- \n\nerto attended it, and which hath been graciously given of \n\nGod. \n\n\xe2\x80\xa2 Niecampius, Hist. Miss, page 212. [By a letter from the Danish \nmissionaries to the king of Great Britain, written at Tranquebar January 2, \n1717, it appears, that Ziegenbalgius was at London the preceding year, \nand gave his majesty " a verbal account of the wholQ, uwdertaking." \nJmer. Edit.\'] \n\n\n\nso \n\n\n\n*^ We return you thanks for these accounts, and it will 5c \n" acceptable to us, if you continue to communicate whatever \n" shall occur in the progress of your mission. \n\n" In the mean time we pray you may enjoy strength of body \n" and mind for the long continuance of your labours in this \n" good work, to the glory of God, and the promotion of \n" Christianity among the heathens ; that its perpetuity may \n" not fail in generations to coraeP^ \n\n** Given at our Palace at St. James\'s, \n" the 23d February, 172^, in the \n" 13th Year of our Rei^. \n\n13. The English nation will receive these letters (now sent: \nback in the name of the Hindoos) with that reverence and af- \nfectionate regard, which are due to the memory of the royal \nauthor, considering them as a memorial of the nation\'s past \nconcern for the welfare of the natives, and as a pledge of our \nfuture carco. \n\nProvidence hath been pleased to grant the prayer of the \nKing, " that the work might not fail in generations to come." \nAfter the first missionary Ziegenbalgius had finished his \ncourse, he was succeeded by other learned and zealous men % \nand lastly, by the apostle of the East, the venerable SwartZj \nwho, during the period of half a century,! has fulfilled a labo- \nrious ministry among the natives of different provinces, and \nilluminated many a dark region with the light of the Gospel. \n\n14. The pious exertions of the King for the diffusion of re- \nligious blessings among the natives of India, seem to have \nbeen rewarded by heaven in temporal blessings to his own sub- \njects in their intercourse with the East ; by leading them on- \nward in a continued course of prosperity and glory, and by \ngranting to them at length the entire dominion of the peninsur \nla of India. \n\n1 5. But these royal epistles are not the only evangelic docr \numents of high authority in the hands of the Hindoos. They \nare in possession of letters written by the Archbishop of Can- \nterbury, of the same reign who supported the interests of \nthe mission with unexampled liberality, affection, and zeaU \nThese letters, which are many in number, are all written in \nthe Latin language. The following is a translation of his \ngrace\'s first letter j which appears to have been written by \nhim as president of the " Society for promoting Christian- \nKnowledge." \n\n\xe2\x99\xa6 Niecampius, page 284, f From 1749 to 1800,- \n\n% Archbishop Wake. \n\n\n\n" GEORGE R. \n\n\n\nol \n\n\n\n^\xe2\x80\xa2^ To Bartholomew Ziegenhalgius and John Ernest GrundJerus^^ \n" Preachers of the Christian Faith^ on the coast of CoromaU" \n" del. \n\n" As often as I behold your letters, reverend brethren, ad* \n" dressed to the venerable Society instituted for the promotion \n" of the Gospel, whose chief honour and ornament ye are ; \n" and as often as I contemplate the light of the Gospel either \n*\' now first risjng on the Indian nations, or after the intermis- \n" sion of some ages again revived, and as it were restored to \n" its inheritance ; I am constrained to magnify that singular \ngoodness of God in visiting nations so remote ; and to ac- \n" count you, my brethren, highly honoured, whose ministry it \nhath pleased Him to employ, in this pious work, to the glory \n\'\xe2\x80\xa2^ of Mis name and the salvation of so many millions of souls. \n\' *\' Let others indulge in a ministry, if not idle, certainly less \nlaborious, among Christians at home. Let them enjoy in \n*\' the bosom of the church, titles and honours, obtained with- \nout labour and widiout danger. Your praise it will be (a \n" praise of endless duration on earth, and followed by a just \n^ recompense in heaven) to have laboured in the vineyard \nwhich yourselves have planted ; to have declared the name \nof Christ, where it was not known before ; and through \nmuch peril and difficulty to have converted to the faith those, \namong whom ye afterwards fulfilled your mini|try. Your \nprovince therefore, brethren, your office, I place before all \n*\' dignities in the church. Let others be pontiffs, patriarchs, \n*\' or popes ; let them glitter in purple, in scarlet, or in gold ; \n" let them seek the admiration of the ^\\^ondering multitude, \n" and receive obeisance on the bended knee. Ye have acquir- \ned a better name than they, and a more sacred fame. And \nwhen that day shall arrive when the chief Shepherd shall \n" give to every man according to his xvork, a gi*eater reward \n" shall be adjudged to you. Admitted into the glorious soci- \n" ety of the Prophets, Evangelists, and Apostles, ye, with \n" them shall shine, like the sun among the lesser stars, in the \n^ kingdom of your Father, forever. \n\n" Since then so great honour is now given unto you by all \ncompetent judges on earth, and since so great a reward is \n" laid up for you in heaven ; go forth with alacrity to that \n" work, to the which the Holy Ghost hath called you. God \nhath already given to you an illustrious pledge of his favour, \n*\' an increase not to be expected without the aid of his grace. \n" Ye have begun happily, proceed with spirit. He, who hath \n" carried you safely through the dangers of the seas to such a \n" remote country, and who hath given you favour in the eyes \nof those whose countenance ye most desired ; He who hath \n\n\n\n52 \n\n\n\nso liberally and unexpectedly ministered unto your wants, \n" and who doth now daily add members to your church ; He \n*\' will continue to prosjier your endeavours, and will subdue \n" unto himself, by your means, the whole continent of Oriental \n^\' India. \n\n" O happy men ! who, standing before the tribunal of \n\n" Christ, shall exhibit so many nations converted to his faith \nby your preaching ; happy men ! to whom it shall be given \nto say before the assembly of the whole human race, \'Behold \n\' us, O Lord, and the children whom thou hast given us \nhappy men ! who, being justified by the Saviour, shall receive \nin that day the reward of your labours, and also shall hear \nthat glorious encomium ; \' Well done, good and faithful \n\n^\' \' servants, enter ye into the joy of your Lord.\' \n\n" May Almighty God graciously favour you and j^our la- \n\n" hours in all things. May he send to your aid fellow-la- \nbourers, such and so many as ye wish. May he increase \n\n" the bounds of your churches. May he open the hearts of \nthose to whom ye preach the Gospel of Christ ; that hearing \nyou, they may receive life-giving faith. May he protect \nyou and yours from all evils and dangers. And when ye \narrive (may it be late) at the end of your course, may the \nsame God, who hath called you to this work of the Gospel \n\n" and hath preserved you in it, grant to you the reward of \nyour laboy.r, \xe2\x80\x94 -an incorruptible crown of glory. ^ \n" These are the fervent wishes and prayers ofj \nVenerable brethren, \n" Your most faithful fellow servant in Christ, \n\nFrom our Palace at Lamo a quLIELMUS CANT.\'\' \n" beth, January, A., D. 1719. 3 \n\nSuch was the primary archiepiscopal charge to the Protest- \nant missionaries, who came to India for the conversion of the \nheathen. Where shall we look, in these days, for a more per- \nfect model of Christian eloquence ; animated by purer senti- \nments of scriptural truth, by greater elevation of thought, or \nby a sublimer piety !f \n\n* Niecampius, page 215. \n\nI Before this letter reached India, Ziegenbalgius had departed this life at \nthe early age of thirty six years. The expressions of the archbishop corres- \nponded in many particulars with the circumstances of his death. Perceiving \nthat his last hour was at hand, he called his Hindoo congregation and par- \ntook of the holy Communion, ** amidst ardent prayers and many tears and \nafterwards addressing them in a solemn manner, took an affectionate leave \nof them. Being reminded by them of the faith of the Apostle of the Gen- \ntiles at the prospect of death, who " desired to be with Christ, as being far \n*f better," he said, " That also is my desire. Washed from my sins in Ms \n\nblood, and clothed with his righteousness, I shall enter into his heavenly \n\n\n\nS3 \n\n16. B}\'\' the letters of the King, and his long continued care \no{ the mission, and by the frequent admonitory epistles of the \narchbishop, an incalculable sum of happiness has been dispens- \ned in India. The episcopal charges infused spirit into the \nmission abroad ; and the countenance of majesty cherished a \n;zeal in the Society at home, which has not abated to this day. \nFrom the com.mencement of the mission in 1705, to tlie pres- \nent year, 1805, it is computed that eighty thousand natives of \nall casts in one district alone, forsaking their idols and their \nvices, have been added to the Christian church. \n\n17. In the above letter of the archbishop, there is found a \nprophecy, That Christ shall subdue unto himself, through \n" our means, the whole continent of oriented India," It is cer- \ntainly not unbecoming our national principles, nor inconsistent \nwith the language or spirit of the religion we profess, to look \nfor the ful\xc2\xa3iment of that prophecy. \n\n18. Many circumstances concur to make it probable, that \nthe light of Revelation is now dawning on the Asiatic world. \nHow grateful must it be to the picus mind to contemplate, that \nwhile infidelity has been extending itself in the region of sci- \nence and learning, the divine dispensation should have ordered \nthat the knowledge of the true God should flow into heathen \nlands ! \n\nUnder the auspices of the coUegeof Fort William, the Scrip- \ntures are in a course of translation into the languages of almost \nthe " whole continent of Oriental India." Could the royal \npatron of the Tamid Bible, who prayed " that the work might \nnot fail in generations to come," have foreseen those streams \nof revealed truth, which are now issuing from this fountain, \nwith what delight would he have hailed the arrival of the pres- \nent sera of Indian administration. In this view, the Oriental \ncollege has been compared by one of our Hindoo poets, to a \nflood of light shooting through a dark cloud on a benighted \n" land." Directed by it, the learned natives from every quar- \nter of India, and from the parts beyond, from Persia and A- \nrabia, come to the source of knowledge : they mark our prin- \n\nkingdom. I pray that the thing\'s which I have spoken may be fruitful. \nThroughout tliis whole warfare, I have entirely endured by Christ ; and \nnow I can say through him,\'\' \xe2\x80\x94 \'* I have fought the good fight ; I have \n" finished my course ; I have kept the faith. Henceforth there is laid up \n" for me a croxvii of righteousness which words having spoken, he desired \nthat the Hindoo children about his bed, and the multitude filling the veran- \ndahs, and about the house, might sing the hymn, beginning*\' Jesus my Sa- \n" viour Lord/\' Which when finished, he yielded up his spirit, amidst the \nrejoicings and lamentations of a great multitude ; some rejoicing at bis tri- \numphant death, and early entrance into glory. And others lamenting the \nearly loss of their faithful apostle ; who had first brought the light of tiie \nGospel to their dark region from the western world. Niecampius, p. 217, \nand Annales Miss, p . 20, \n\n\n\n54 \n\n\n\nclpks, ponder the volume of inspiration, " and hear, evtw \n^* man in his own tongue, the wonderful works of God." \n\n19. The importance of this Institution as the fountain of \ncivilization to Asia, is happily displayed in a Speech in the \nShanscrit language, pronounced by the Shanscrit teacher,^ at \nour late public disputations. The translations of this discourse \n^being the first in that language) we are induced to give en- \ntire ; not only from our deference to the authority of the ven- \nerable speaker, who describes with much precision, the pres- \nent state, true object, and certain consequences of this Institu- \ntion ; but also, because the facts and reasoning contained in it \nbear the most auspicious reference to the various subjects \nwhich have been discussed in this Memoir. \n\nAs Moderator of the Disputation, he addresses the student,f \nwho had pronounced a declamation in the Shanscrit language : \n\n" SIR, \n\n" It being a rule of our public disputations, that the Modera- \ntor should express before the assembly, his opinion of die pro- \nficiency of the student in the langiiage in which he has spoken, \nit becomes my duty to declare my perfect approbation of the \nmanner in which you have acquitted yourself, and to commu- \nnicate to you the satisfaction with which the learned Pundits, \nyour auditors, have listened to your correct pronunciation of \nthe Shanscrit tongue. \n\n" Four years have now elapsed since the commencement \nof this Institution. During that period the popular languages \nof India have been sedulously cultivated ; and are now fluently \nspoken. Last in order, because first in difficulty, appears the \nparent of all these dialects, the primitive Shanscrit ; as if to \nacknowledge her legitimate ofi\'spring, to confirm their affinity \nand relation to each other, and thereby to complete our sys- \ntem of Oriental study. \n\n" Considered as the source of the colloquial tongues, the util- \nity of the Shanscrit language is evident ; but as containing nu- \nmerous treatises on the religion, jurisprudence, arts and sciences \nof the Hindoos, its importance is yet greater ; especially to those \nto whom is committed, by this government, the province of \nlegislation for the natives ; in order that being conversant with \n\n* The venerable Mr. Carey ; for many years past the Protestant mis- \njsionary in the North of India ; following- the steps of the late Mr. Swartz \nin the South ; in Oriental and classical learning* his superior, and not infe- \nrior in laborious study and Christian zeal. Mr. Carey is author of st \nGrammar of the Shanscrit Lang-uag-e, 900 pag-es 4to ; of a Grammar of \nthe Beng-al Lang-uage ; of a Grammar in the Mahratta Language ; of a \nTranslation of the Scriptures into the Bengal Language ; and of various \n^ther useful publications in Oriental literature. \n\nI Clotv/ortliy Gowan, Es(|. \n\n\n\n35 \n\n\n\nthe Hindoo writings, and capable of referring to the original \nauthorities, they may propose, from time to time, the requisite \nmodifications and improvements, in just accordance with ex- \nisting law and ancient institution. \n\n" Shanscrit learning, say the Brahmins, is like an extensive \nforest, abounding with a great variety of beautiful foliage,, \nsplendid blossoms, and delicious fruits ; but surrounded by a \nstrong and thorny fence,, which prevents those who are desir- \nous of plucking its fruits or flowers, from entering in. \n\nThe learned Jones, Wilkins, and others,, broke down this \nopposing fence in several places ; but by the College of Fort \nWilliam, a highway has been made into the midst of the \nwood ; and you. Sir, have entered thereby* \n\n" The successful study of the Shanscrit tongue will distin- \nguish this fourth year of our Institution, and constitute it an \naera in the progress of Eastern learning j and you. Sir, have \nthe honour of being the first to deliver a speech in that \nancient and difficult language. The success that has attended \nyou in the acquirement of other branches of Oriental literature^ \nwill encourage you to prosecute the study of this, as far as it \nmay be useful in qualifying you for the faithful discharge of \nyour duties in the public service, or may be subservient to \nyour own reputation, in advancing the interests of useful \nlearning." \n\n[Addressing his Excellency Marquis Wellesleij^ Governor Geri\' \neral^ Founder and Patron of the Institution,\'\\ \n\n" MY LORD, \n\nIt is just, that the language which has been first cultivated \nunder your auspices, should primarily be employed in grate- \nfully acknowledging the benefit, and in speaking your praise. \n\n" This ancient language, which refused to disclose itself to \nthe former Governors of India, unlocks its treasures at your \ncommand, and enriches the world with the history, learning, \nand science of a distant age. \n\n" The rising importance of our Collegiate Institution has \nnever been more clearly demonstrated than on the present oc- \ncasion ; and thousands of the learned in distant nations will \nexult in this triumph of literature. \n\n" What a singular exhibition has been this day presented to \nus ! In presence of the supreme Governor of India, and of \nits most learned and illustrious characters, Asiatic and Euro- \npean, an assembly is convened, in which no word of our na- \ntive tongue is spoken, but pubhc discourse is maintained on \ninteresting subjects, in the languages of Asia. The colloquial \nHindoostanee, the classic Persian, the commercial Bengalee, \n\n\n\n56 \n\n\n\nthe learned Arabic, and the primseval Shanscrit, are spoken \nfluently, after having been studied grammatically, by English \nyouth. Did ever any university in Europe, or any literary \ninstitution in any other age or country, exhibit a scene so in- \nteresting as this ! And what are the circumstances of these \nyouth ! They are not students who prosecute a dead language \nwith uncertain purpose, impelled only by natural genius or love \nof fame. But having been appointed to the important offices of \nadministering the government of the country in which these \nlanguages are spoken, they apply their acquisitions immediate- \nly to useful purposes ; in distributing^ justice to the inhabi- \ntants ; in transacting the business of the state, revenual and \ncommercial ; and in maintaining official intercourse with the \npeople, in their own tongue, and not, as hitherto, by means of \nan interpreter. \n\n" The acquisitions of our students may be appreciated by \ntheir affiarding to the suppliant native immediate access to his \nprincipal ; and by their elucidating the spirit of the regulations \nof our government by oral communication, and by written ex- \nplanations, varied according to the circumstances and capaci- \nties of the people. \n\n" The acquisitions of our students are appreciated at this \nmoment by those learned Asiatics, now present in this assem- \nbly, some of them strangers from distant provinces ; who won- \nder every man to hear in his own tongue, important subjects \ndiscussed, and new and noble principles asserted, by the youth \nof a foreign land. \n\n" The literary proceedings of this day amply repay all the \nsolicitude, labour, and expense that have been bestowed on \nthis Institution. If the expense had been a thousand times \ngreater, it would not have equalled the immensity of the ad- \nvantage, moral and political, that will ensue. \n\n*\' I, now an old man, have lived for a long series of 5^ears \namong the Hindoos ; I have been in the habit of preaching to \nmultitudes daily, of discoursing with the Brahmins on every \nsubject, and of superintending schools for the instruction of \nthe Hindoo youth, \'i\'heir language is nearly as familiar to \nme as my own. This close intercourse with the natives for so \nlong a period, and in different parts of our empire, has afforded \nme opportunities of information not inferior to those which \nhave hitherto been presented to any other person. I may say \nindeed that their manners, customs, habits, and sentiments, are \nas obvious to me, as if I was myself a native. And knowing \nthem as I do, and hearing as I do, their daily observations on \nour government, character, and principles, I am warranted to \nsay, (and I deem it my duty to embrace the public opportuni- \nty now afforded me of saying it,) that the institution of this \n\n\n\nCollege was waftting to complete the happiness of the natives \nunder our domini<)n ; for this institution will break down that \nbarrier (our ignorance of their language) which has ever op- \nposed the influence of our laws and principles, and has des- \npoiled our administration of its energy and efi\'ect. \n\n" Were, however, the Institution to cease from this mo- \nment, its salutary effects would yet remain. Good has been \ndone, which cannot be undone. Sources of useful knowledge, \nmoral instruction, and political utility, have been opened to the \nnatives of India, which can never be closed ; and their civil \nimprovement, like the gradual civilization of our own country, \nwill advance in piogression, for ages to come. \n\nOne hundred original volumes in the Oriental languages \nand literature, will preserve forever in Asia the name of the \nfounder of this Institution. Nor are the examples frequent of \na renown, possessing such utility for its basis, or pervading \nsuch a vast portion of the habitable globe. My Lord, you \nhave raised a monument of fame, which no length of time, or \nReverse of fortune, is able to destroy ; not chiefly because it is \ninscribed with Mahratta and Mysore, with the trophies of war, \nand the emblems of victory ; but because there are inscribed \non it the names of those learned youth, who have obtain d de- \ngrees of honour for high proficiency in the Oriental tongues. \n\n" These youth will rise in regular succession to the govf \xe2\x96\xa0 n- \nment of this country. They will extend the domain of Br ;.ish \ncivilization, security, and happiness, by enlarging the bounds \nof Oriental literature, and thereby diffusing the spirit of Chris- \ntian principles throughout the nations of Asia. These youth, \nwho have lived so long among us, whose unwearied application \nto their studies we have all witnessed, vv^hose moral and exem- \nplary conduct has, in so solemn a manner, been publicly de- \nclared before this august assembly, on this day ; and who, at \nthe moment of entering on the public service, enjoy the fame \nof possessing qualities (rarely combined) constituting a repu- \ntation of threefold strength for public men, genius, industry, \nand virtue J these illustrious scholars, my Lord, the pride of \n/ their country, and the pillars of this empire, will record your \nname in many a language, and secure your fame forever. \nYour fame is already recorded in their hearts. The whole \nbody of youth of this service hail you as their father and tlieir \nfriend. Your honour will ever be safe in their hands. No \nrevolution of opinion, or change of circumstances, can rob \nyou of the solid glory derived from the humane, just, liberal, \nand magnanimous principles, wiiich have been embodied by \nyour administration, \n\n" To whatever situation the course of future events may \ncall you, the youth of this service will ever remain the pledges \n8 \n\n\n\n5S \n\n\n\nof the wisdom and purity of your government. \\ our evening \nof life will be constantly cheered with new testimonies of their \nreverence and affection ; v/ith new proofs of the advantages of \nthe education you have aiforded them j and with a demonstra- \ntion of the numerous benefits, moral, religious, and political, \nresulting from this Institution ; \xe2\x80\x94 -benefits which will consoli- \ndate the happiness of millions in Asia^ with the glory and wel- \nfare of our country."\'^ \n\n* See Primitae Orientales, Vol. III. page 111. [The preceding- chaptei* \nhas g\'iven so very concise an account of the Protestant Mission in India, \nthat the reader may be gratified with a few ad.ditional sketches of it. The \nking of Denmark early settled on the missionaries 2000 crowns a year, pay- \nable from the post office, to defray the necessary charges of the mission ; \nand this sum. was often doubled by extraordinary presents. Germany alsQ \nsent large sums toward tlie support of the mission ; but the greatest con- \ntributions came from England. From the year 1709, the Society for Pro- \nmoting Christian Knowledge very liberally assisted it ; and in 1713, the \nsum sent from England amounted to 194 sterling. From that time Eng- \nland continued to assist the mission of Tranquebar, and alone sustained the \nmissions of Madras and St. David, In 1715 a college was erected at Co- \npenhagen by the king of Denmark, for facilitating and enlarging the work \nof the Mission in the East Indies, The very worthy superintendant, Ziegen- \nbalgius, died February 25, 1719 ; and Mr. Grundler, his faithful assistant, \nsm^vived him but a year. The mission of Tranquebar was still supported ; \nand in 1742 it was under the direction of 8 missionaries, 2 national priests, \n3 catechists of the first order, beside those of an inferior rank, with a pro- \nportional number of assistants. It was but seven years after, that the ven- \nerable Swartz commenced his mission, which continued mitil the close of \nthe century. Amer. Edit.\'] \n\n\n\nAPPENDIX. \n\nA. \n\n\xe2\x80\xa2JiECORD of the superstitious practices of the Hindoos^ now suh\xc2\xbb \nsistingi which injiict immediate death, or tend to death ; deduct\' \ned from the evidence of the Pundits and learned Brahmins in the \nCollege of Fort William. \n\nI. \n\n7\'he offering of children to Gunga* \n\nTiiE natives of Hindoostan, particularly the inhabitants o[ \nOrissa, and of the eastern parts of Bengal, sometimes make offer- \nings of their children to the goddess Gmiga. \n\nWhen a woman, who has been long married, has no child, she \nand her husband make a vow to the goddess Gunga, " That it she \n" will bestow on them the blessing of children, they will devote \n" to her ihQiv first born}* If, after this vow, they have a child or \nchildren, the first born is preserved, till they have a convenient \n\xc2\xa9pportuuity of returning to the river at the period of assembling \nat the holy places. They then take the child with them ; and at \nthe time of bathing, it is encouraged to walk into deep water, till \nit is carried away by the stream. If it be unwilling to go forward, \nit is pushed off by its parents. Sometimes a stranger attends, and \ncatches the perishing; infant, and brings it up as his own ; but if \nno such person happen to be near, it is infallibly drowned, being \ndeserted by the parents the moment it floats in the river. \n\nThis species of human sacrifice is publicly committed at Gun- \nga Saugor, in the last day of Pons ; and on the day of full moon in \nKart5c. At Bydyabatee, Trivenee, Nuddeea, Agradeep, and other \nplaces accounted holy, it is committed on the 13th day of the \ndark fortnight of the moon Chytra, and on the 10th of the bright \nfortnight in Jystha. \n\nAll the Pundits declare that this practice is not commanded in \nany Shaster.f \n\nII. \n\nKamya Moron, or -voluntary death, \n\n1. When a person is in distress, or has incurred the contempt \n\xc2\xbbf his society ; and often when there is no other cause than his \nbelief that it is meritorious to die in the river Gunga, he forms \nthe resolution of parting with life in the sacred stream. \n\n* The river Ganges. \n\nt This practice is now abolished bv regulation of government. See \nAppendix C, ; \n\n\n\n60 \n\n\n\n2. Such person^} at the times mentioned in the prececliqg arti\xc2\xbb \ncle, go to the holy places, where many thousands of people are \nassembled for the purpose of sacred ablution. Some of them ab*r \nstain from food, that life may depart from them in the holy place i \nbut the greater immber drown themselves in the presence of the \nsurrounding multitude. Their children and other relations gene- \nrally attend them. It is not uncommon for a father to be pushed \nagain into the river by his sons, if he attempt to swim back to land. \n\n3 . At Saugor it is accounted a propitious sign if the person be \nsoon seized by a shark or a crocodile ; but his future happiness is \nconsidered doubtful if he stay long in the water without being de- \nstroyed.* \n\n4. The only passage in the Shasters which has been submitted \nas countenancing this suicide is the follo>ving : " If a person be \n" afflicted with an incurable disease, so painful that it cannot be \n" borne, he is permitted to throw himself from a precipice, or to \n" drown himself in the river." \n\n5. During the Pooja of the Rutt Jatlra, some devote themselves \nto death by falling under the wheels of a heavy car or wooden tow- \ner^ containing their gods. At Jaggernaut they sometimes lie down \nin the track of this machine a few hours before its arrival, and tak-r \nang a soporiferous draught, hope to meet death asleep. \n\nIII. \n\nExfiosi7ig of children \xc2\xbb \n\nThis is a custom not commanded in any of the Shasters, and is \nwholly confined to the lower classes. \n\nIf a child refuse the mother\'s milk, whether from sickness or \nfrom any other cause, it is supposed to be under the influence of \nan evil spirit. In this case the babe is put into a basket and hung \nup in a tree for three days. It generally happens that before the \nexpiration of that time the infant is dead ; being destroyed by ants, \nor by birds of prey. If it be alive at the end of the three days, it \nis taken home? and means are used to preserve its life. \n\nIV. \n\nDestroying female infants. \n\nThis practice is common among a race of Hindoos called Raj- \npoots. Without alleging any other reason than the difficulty of \nproviding for daughters in marriage, the mothers starve their fe- \nmale infants to death. In some places not one half of f>fie females \nare permitted to live. t \n\n* The sharks and alligators are numerous at this place, particularly at \nthe time of the annual festival ; owing, it is supposed, to the human prey de- \nvoted to them from time immemorial, \n\nf Lord Teignmouth relates, that this infanticide is practised on the fron- \ntiers of Juanpore, a district of the province of Benares ; and at another place \nwithin the same province. Asiatic Res. Vol IV. page 338. \n\n3ee also Memoirs of Georp Thomas, by Captain Franklin, page 10,Q. \n\n\n\n61 \n\n\n\nV. \xe2\x96\xa0 \n\nImmersion of sick persons in the river. \n\nWhen a sick person (particularly if he be aged) is supposed \njjot to be likely to recover, he is conveyed to the liver, in which the \nlower half of his body is immersed. Water is copiously poured \ninto his mouth j and he seldom survives the operation many hours, \n\nVI. \n\nThe sahamoron^ or the burnijig of ivido\'w^ with their deceased \nhusbands. \n\n1. This practice is common in all parts of Hindoostan, but it is \nmore frequent on the banks of the Gcinges. \n\nIt is usual for the woman to burn with her husband\'s corpse. \nBut there is a cast called Jogees, who bury their dead. The wo- \nmen of this cast bury themselves aiive with their husbands. \n\n2. From the number of buriiiiii^s and buryings in a given time, \nwithin the compass of a few districts, it was calculated by the late \nlearned Mr. William Chambers, that the widows who perish by \nself-devoternent in the nothern provinces of Hindoostan alone, are \nnot less than ten thousand annually. This calculation is counte- \nnanced by the number of burnings within thirty miles round Cal- \ncutta during the period of the last six months, which, by account \ntaken, is one hundred and sixteen.* \n\n3. The usual mode of performing the rite of burning is the fol- \nlowing : \n\nWhen the husband is dead, the widow, if she intend to burn, \nimmediately declares her intention ; and soon after goes to the riv- \ner side, where the corpse of her husband is laid. The Brahmins \nand common people assemble. The pile being erected, the dead \nbody is placed upon it. After a few ceremonies (diftering in dif- \nferent districts) the widow lays herself down by the side of the \ncorpse. Combustible materials are thrown upon the pile, which \nis pressed down by bamboo levers. The heir at law then kindles \nthe fire. The surrounding multitude set up a shout, which is ne- \ncessary to prevent her cry from being heard, if she should make \nany ; and the life of the victim is soon ended. \n\n4. The following circumstances contribute to the, frequency of \nthis act : \n\nWhen a husband dies, the wife has the choice of burning with \nhim, or of forsaking the comforts of life. She must put on no or- \nnaments, must be clothed in sordid apparel, and must eat but one \nscanty meal in the day. \n\nIf she attempt to escape froni the fire, any person of the very \nlowest casts may seize and carry her home as his own property. \nBut in this case her relations generally bring her forcibly back t\xc2\xab \nthe fire, to prevent the disgrace of her being carried away. \n* See Appendix D. \n\n\n\n62 \n\n\n\nS. The lartvs of the Hin.doos concerning the female sacrifice^ \n\nare collected in a book called Soodha Sungraha. \n\nThe passages in that book which relate to the principle or ^ct \n\nof burning, are here subjoined, with the iiaiTfes of the oiiginai \n\nShasters from which they were collected. \n\nAngeera. " The virtuous wife who burns herself with her hus= \nband is like to Aroondhutee. If she be v/ithin a day\'s journey \n\n"of the place where he dies, the burningcf the corpse shall be de- \n\n" ferred a day, to wait for her arrivaL" \n\nBrahnna Pooran. " If the husband die in a distant country, the \nwife may take any of his effects ; for instance a sandal, and bind- \n\n" ing it on her thigh, burn with it on a separate fire." \n\nReek Ved. If a woman thus burn with her husband it is not \nsuicide, and the relations shall be unclean three days on account \n\n" of her death ; after which the Shraddhee must be performed." \nVishnoo Pooran. " If a person be poteet, (fallen or sinful,) ali \n\n" his sins will be blotted out by his wife*s dying with him in the \nlire, after a proper atoacmeot has been made." \n" A pregnant woman is forbidden to burn, and also the woman \nwho is in her times ; or who has a young child, unless some \nproper person undertake tl^ education of the child. \n" If a v*\'oman ascend the pile and should afterwards decline tQ \nburn through love of life or earthly things, she must perform \n\n" the penance Prazapotyo,* and will then be free from her sin." \nGoutam. " A Brahmaree can only die with her husband, and \nnot in a separate fire. The eldest son or near relation must set \n\n" fire to the pile," \n\nOn comparing these passages with the present practice of burn- \ning v;omen in Hindoostan, little similarity will be found either in \n\nprinciple, or in ceremonial. In many particulars of the existing \n\ncustom, the Hindoos directly violate the laws of their religion. \n\nNOTE BY THE PUNDITS. \n\n" There may be some circumstantial differences of a local na= \nture in the above mentioned customs ; but the general practice \n^\' correbponda v/ith what is here written." \n\nB. \n\nJVOT\xc2\xa3S on the practicability of abolishing those practices of the \nHindoos^ivhich irtfict imviediate deaths or tend to produce death s \ncollated from the hformation and suggestions of the Pundits and \nlearried Brahmins in the College of Fort William, \n\n1. It is an attribute of the British government in India that it \ntolerates ali religious opinions, and forms of worship, and protects \nthose who profess them, as long as they conduct themselves in an \norderly and peaceable manner, \n\n2. If rnurder, robbery, or adultery be committed under th\xc2\xab \n\n* A rig-id fast for some days. \n\n\n\nI \n\n\n\n63 \n\niiame of relitj^ion, the persons guilty of such actions m-ay be pros-"^ \nccutcd for civil crimes. No sanction of reliLvion can save the of- \nfender from the pnnishment due for his violation o! the laws, and \nfor his offence against humanity and social happinchs. \n\n" The principle asserted in the foregoing paragraphs is acknow* \n" ledged by the Pundits.\'* \n\n3 Death is inflicted, and sanguinary rites are practised, br the \nHindoos under the name of an andent custom, or of a religious \nduty. ^ \n\nI. Children are sacrificed by their parents to Gunga. \n\nII. They are hung up on trees in baskets and devoured by birds \nof prey. \n\nIII. Female infants among the Rajpoot Hindoos, are destroyed \nby starving. \n\nIV. Men and women drown themselves in the Ganges^ at the \nplaces reputed holy. \n\nV. They devote themselves to death by falling under the wheels \n#f the machine which carries their gods.* \n\nVI. Widows are burned alive with their deceased husbands, \n\nVII. Widows are buried alive with their deceased husbands. \nVni. Persons supposed to be dying, are immersed in the river. \n\nIX. The inhuman practice of swinging with hooks passed \nthrough ^e integuments of the back, called Peet Phooron. \n\nX. The practice of dancing with threads, canes, or bamboos \npassed through the sides, called the Parswoban. \n\nXL The passing spits or other instruments of iron through the \ntongue or forehead, called Zuhba Phooron. \n\nXII. The falling from a height on sharp instruments, called \nPat Bhanga. \n\nXHI. The practice of swinging over a fire, called Ihool Sun- \nyoss. \n\nXIV. The practice of climbing naked a tree armed with horrid \nthorns,t called Kanta Bhanga. \n\nAnd all the other ceremonies which are performed on the last \nfiive days of the month Chytra, under the denomination of the \nChorruk Pooja, are often the occasion of death ; and always tend \nto brutalize the minds both of actors and spectators. \n\nTo these if we add self-torture, which is practised in the most \ndisgusting and unnatural forms, some idea may be formed of the \npre^sent effects of the Hindoo superstition. \n\n4 None of these practices are sanctioned in the books, which \nthe Hindoos account divine, except the three following ; the Kara - \nya Moron, or voluntary devotement ; Sahamoron, or burning of \nwidows ; and the immersion of half the body of a dying person in \nthe river. And these are not commanded. These actions arc \ngenerally performed in consequence of vows, or in compliance \nwith custom. But all vows are optional, and the committing mur- \nder in consequence of a vow, does not lessen the guilt of it. On \n\n* This is practised chiefly at Jag-gernaut, at the Pooja cf the Rutt Jattra., \nt Tfee Khmjoor tree. \n\n\n\n64 \n\nihe coDtrary, a vow to commit such an action, is a crime which de- \nserves punishment. " This principle is conceded by the Pundits/\' \n\n5. Most persons of erudition and influence among the Hindoos \nreprobate the observance of cruel or painful rites not appointed by \nthe Shasters. \n\nWhen these persons have been asked? why they did not exert \ntheir influence to prevent such irregularities, they have always \nanswered : " That they have no power ; that the Hindoo rajahs \n" formerly did interfere and punish those who were guilty of \n" breaking the laws of the Shasters." They allege particularly, \nthat in the Sahamoron, or burning of widows, " no influence of \n\nthe Brahmins or of relations should be permitted, and that such \n" influence when suspected is a subject for civil inquiry ; thai; the \n" woman should come of her own accord, and lay herself on the \n" pile after it is kindled ; that no bamboos or ropes should bind \n" her down ; and that if after ascending the pile her resolution \n" should fail her, she should be subject to no inconvenience or dis- \n" grace, more than the appointed atonement,* or that, for which \nit may be commuted ; and that every deviation from the strict \n" letter of the law, is to be accounted murder." \n\nThe uninformed part of the community assent to the propriety \nof the common practice ; and there can be little doubt that family \npride in many cases, lights the funeral pile. But the opinion of \nthe learned and more respectable part of their society must have \nthe greatest weight ; and would be suflicient to vindicate any salu* \ntary measure which government might adopt. To reduce this \nrite to the strict bounds allowed it in the Shasters, v/ould do much \ntowards its total abolition. \n\n6. The immersion of half the body of a person supposed to be \ndying, in the water of the Ganges, must often, in acute diseases, \noccasion premature death. \n\nWhat has been observed respecting the Sahamoren, will equal* \nly apply to this practice. ^ It is optional. Though very common \non the banks of the Ganges, it is reprobated in many places at a \ndistance from it. The abolition of it would not be more difficult \nthan that of the Sahamoron. \n\nc. \n\nJ. D. 1802. Regulation VI. \n\n^\' A. REGULATION for preventing the sacrifice of children at \nSaugor and other places. Passed by the Governor General in \ncouncil, on the 20th August, 1802. \n\n" It has been represented to the Governor General in council, \nthat a criminal and inhuman practice of sacrificing children, by- \nexposing them to be drowned, or devoured by sharks, prevails at \nthe island of Saugor, and at Bansbaryah, Chaugdah, and other \nplaces on the Ganges. At Saugor especially, such sacrifices have \n\n* A rigid fast ; but which may be commuted for a gift to a Brahmin of \n\na cow and a calf ; or of five kouns of cowries. \n\n\n\n63 \n\n\n\nbeen made at fixed periods, namely, the day o full moon in No* \nvember and in January ; at which time also grown persons have \ndevoted themselves to a similar death. Children, thrown into the \nsea at Saugor, have not been generally rescued, as is stated to be \nthe custom at other places ; but the sacrifice has, on the contrary, \nbeen completely effected, with circumstances of peculirir atrocity \nin some instances. This practice, which is represented to arise \nfrom superstitious vows, is not sanctioned by the Hindoo law, nor \ncountenanced by the religious orders, or by the people at large ; \nnor was it at any time authorized by the Hindoo or Mahoniedan \ngovernments of India. The persons concerned in the perpetration \nof such crimes are therefore clearly liable to punishment ; and the \nplea of custom would be inadmissible in excuse of the offence. \nBut for the more effectual prevention of so inhuman a practice, \nthe Governor General in council has enacted the following regu- \nlation, to be in force from the promulgation of it, in the provinces \nof Bengal, Behar, Orissa, and Benares." \n\nThen follows the clause declaring the practice to be murder^ \npunishable with death. \n\nD. \n\nREPORT of the number of ivomen who have burned themselves on \nthe funeral pile of their husbands within thirty miles round Calcut\' \ntUy from the beginning of Lysakh (1 5th April) tot he end of As- \nwin (\\5th October)^ 1804. \n\nFrom Gurria to Barrypore, Byshnub Ghat - - 2 \nBhurut Bazar ... 1 Etal Ghat . - - 2 \n\nRajepore - 2 Russapagli - - - 1 \n\nMuluncha 2 Koot Ghat ... 2 \n\nBarrypore - . - . ^ 1 Gurria - - - 1 \n\nMaeenugur 1 B^^ssdhuni ... 2 \n\nLasun - - - - - - i Dadpore and near it - 3 \n\nKesubpore - - - - - 2 From Barrypore to Buhipore, \n\nMahamaya .... 3 joynagm- ... 2 \n\nPuschimBahme - - - 1 Moosilpore . - - 1 \nBural 3 Bishnoopoor - - 3 \n\nDhopa Gach, hi - - - - 1 B^lia \\ \n\nFrom Tolley\'s Milla mouth to Gunga Dwar - - 1 \nGurria. Gochurun Ghat - - 3 \n\nMouth of Tolley\'s nulla - 6 Telia . - . . 1 \nKooli Bazar - - i Froin Seebpore to Baleea, \nKidderpore bridge - 1 Khooter Saer - - i \nJeerat bridge - - 2 Sulkea - - - 3 \nNear the hospital - ^ 1 Ghoosri Chokey Ghat - 2 \nWatson\'s Ghat - - I Balee - - - - 3 \n\nBhobaneepore - - 2 Seebpore - - - 1 \nKalee Ghat - . - 6 \n\nTolley Gunge - - 2 From Balee to Bydyabatee. \nNaktulla - - - i Serampore - * - 1 \n9 \n\n\n\nBydyabatee - , i jrrofn Burafmagur to Chanok,. \n\nDhon-nagur . , i Oukhineshwar - - 2 \n\nFrom Bydyabatee to Bassbareea, Agurpara - - _ 4 \n\nChundun-nagur - - 3 Areeadoha - - - 3 \n\nChinchura . - - 2 ^haniik - . - 1 \n\nSaha Gunge - . 2 Sookchur - - - 1 \n\nBassbareea - - - 2 K^hurdoha and near it - 2 \n\nBhudreshwur - - 1 From Chanok to Kachrapar a. \n\nFrom Calcutta to Burahnugur. Eeshapore - - - 2 \n\nSoorer Bazar - - 2 Koomorhatta * - 2 \n\nBurahnugur - - \xc2\xbb 2 Kachrapara - - - S \n\nKashipore - - - i Bhatpara - - - 1 \n\nChitpore - - - 1 Total (in six months) 11\xc2\xa7 \n\nThe above Report was made by persons of the Hindoo cast, de- \nputed for that purpose. They were ten in number, and were sta- \ntioned at different places during the whole period of the six \nmonths. They gave in their account monthly, specifying the \nname and place ; so that every individual instance was subject t\xc2\xa9 \ninvestigation immediately after its occurrence. \n\n2. By an account taken in 1803, the number of women sacrific- \ned during that year within thirty miles round Calcutta was tw\xc2\xa9 \nhundred and seventy-five. \n\n3. In the foregoing Report of six months in 1 804, it will be per- \nceived that no account was taken of burnings in a district to the \nwest of Calcutta, nor further than twenty miles in some other di- \nrections ; so that the whole number of burnings within thirty miles \nround Calcutta, must have been considerably greater than is here \nstated. \n\n4. The average number (according to the above Report) of wo- \nmen burning within thirty miles round Calcutta, is nearly twenty \nper month. \n\n5. One of the above was a girl of eleven years of age. Instan- \nces sometimes occur of children often years old burning with their \nhusbands.* \n\n6. In November of last year two women, widows of one Brah- \nmin, burnt themselves with his body at Barnagore, within two \nmiles of Calcutta. \n\n7. About the same time a woman burnt herself at Kalee Ghat, \nwith the body of a man, who was not her husband. The man\'s \nname wasToteram Doss. The woman was a Joginee of Seebpore. \n\n8. In the province of Orissa,now subject to the British govern- \nment, it is a custom, that when the wife of a man of rank burns, all \nhis concubines must burn with her. In the event of their refusal, \nthey are dragged forcibly to the place and pushed with bamboos \ninto the Jiambig fiit. It is usual there to dig a pit, instead of rais- \ning a pile. The truth of this fact (noticed by some writers) is at- \ntested by Pundits now in the College of Fort William, natives of \nthat province. \n\n\xe2\x80\xa2 They often marry at the age of nine. \n\n\n\n6,7 \n\n\n\nE. \n\nReligious Mendicants. \n\nThe Hindoo Shasters commend a man if he retire from the \niVorld, and, devoting himself to solitude, or to pilgrimage, live ob \nthe spontaneous productions of the earth, or by mendicity. This \nprinciple, operating on an ignorant and superstitious people, has in \nthe revolution of ages produced the consequence which might be \nexpected. The whole of Hindoostan swarms with lay-beggars. \nIn some districts there are armies of beggars. They consist, in \ngeneral, of thieves and insolveni debtors ; and are excessively ig- \nnorant, and notoriously debauched. \n\nThis begging system is felt as a public evil by the industrious \npart of the community, who, from fear of the despotic power and \nawful curseof this fraternity, dare not withhold their contributions. \n\nThese beggars, often coming into large towns naked, outrage \ndecency, and seem to set Christian police at defiance. \n\nThe Pundits consider these mendicants as the public and licens- \ned corrupters of the morals of the people ; and they affirm that \nthe suppression of the order would greatly contribute to the civU \nimprovement of the natives of Hindoostan. \n\nF. \n\nDifferent Hindoo Sects in Bengal. \n\nTThe discrepancy of religious belief in the province of Bengal \nalone (which province has been accounted the stronghold of the \nBrahminical superstition,) will illustrate the general state of the \nother provinces of Hindoostan. \n\nIn Bengal there are five classes of natives who are adverse to \nthe Brahminical system ; and who may be termed Dissenters \nfrom the Hindoo practices and religion. \n\n1. The followers of Chytunya of Nuddeea. This philosopher, \ntaught that there is no distinction of cast ; a tenet which alone un- \ndermines the whole system of Hinduism. \n\n2. The followers of Ram Doolal, who is now living at Ghose- \npara, near Sookhsagur. These are computed to be twenty thou- \nsand in number, and are composed of every denomination of Hin- \ndoos and Mussulmans. They profess a kind of Deism. Of this \nsect some hav^ already embraced the Christian faith. \n\n3. A third great body were lately followers of Shiveram Doss, \nat Jugutanundu Katee. This man, who is yet alive, was believed \nto be a partial incarnation of the Deity. They have addressed \nseveral letters to the Protestant missionaries, and are ready to ab- \njure idol-worship and other errors* \n\n4. Another class of Hindoo sceptics is to be found at Lokep- \nhool in Jessore. Their representative at this time is Neelo, sur- \nnamed the Sophist. Some of these have repeatedly visited the \nmissionaries, and invited them to go amongst them. They have \nreceived the Bible and other religious books in the Bengalee lan- \nguage, which they now teach in a school established for the in- \nstruction of childreUo \n\n\n\n68 \n\n\n\n5. The fifth class, which is very numerous, profess respect for \nthe opinions of a leader named Amoonee Sa, residing in Muhum- \nmud Shawi. They have lately sent two deputations to the Chris- \ntian missoinaries, requesting a conference with them on the doc- \ntrines of the Gospel. \n\nNow, " what forbids that these men should be baptized ?" We \ndo not offer them a religion, but the people themselves, awake to \ntheir own concerns, come to us and ask for it. What policy, what \nphilosophy is that, which forbids our granting their request ? It \nmust certainly have been an ignorance of facts which has so long \nkept alive amongst us the sentiment, that religion is not to be meU\' \nHoned to the natives. \n\nThat which prevents the sects above mentioned from renounc- \ning (even without our aid) all connection with Hindoos or Mus\xc2\xbb \nsulmans, is the want of precedent in the North of India of a com- \nmunity of native Christians, enjoying political consequence, as in \nthe South, The ignorance of the people is so great, that they \ndoubt whether their civil liberties are equally secure to them un- \nder the denomination of Christian, as under that of Hindoo or \nMussulman ; and they do not understand that we have yet recog- \nnised in our code of native law, any other sect than that of Hindoo \nand Mussulman.* \n\n\n\nX HE constant reference of some authors to what is termed \nthe ancient civilization of the Hindoos, gives currency to an opin- \nion in Europe, that the natives of India are yet in an improved \nstate of society. \n\nIt is probable that the Hindoos were once a civilized people, in \nthe sense in which the ancient Chaldeans and ancient Egyptians \nare said to have been civilized. The result of the most accurate \nresearches on this subject, appears to be the following. \n\n* [[The opinion of Rev. George Lewis, chaplain at Fort St. George in \n1712, was decidedly in favour of the Protestant Mission. His local situa= \ntion, unconnected as he was with any mission, entitles his judgment to res- \npect. The Missionaries at Tranquebar ought and must be encouraged. \n\nIt is the first attempt the Protestants ever have made in that kind \n\n" As to converting the Natives in the dominions of the Rajahs, and the \n\ngreat Mogul, I believe it may be done in either without notice taken, pro- \n*\' vided we do not sound a trumpet before us. In the Mogul\'s dominions, \n\neight parts in ten, in most of the provinces, are Gentoos, and he never \n\ntroubles his head what opinion they embrace. But to tamper with his \n** Mussulmen is not safe. \xe2\x80\x94 But to give you ray sentiments in the matter ; I \n** think we ought to begin at home : for there are thousands of people, I \n" may say some hundreds of thousands, w^ho live in the settlements, and \n\xe2\x80\xa2* under the jurisdiction of the Honourable Company, at Bombay, Fort St. \n** David, Fort St. George, Calecuta in Bengali, on the West Coast, &c. who \n^\' may be converted to Christianity without interfering with any country \n\xc2\xab\xc2\xab government whatsoever." What additional sti-ength has this argument \nreceived by the vast accession of territory and population to the British do- \nminions in the East, during the last century ! Nearly twenty years ago. Sir \nWilliam Jones gave it as his judgment, founded on an actual enumeration \nin one collectorship, ** that in all India there cannot be fewer than thikt.^ \n\nMILLIONS Off 3LACK BRITISH SUBJECTS." Am^T, \n\n\n\n\n\n69 \n\n\n\nFrom the plains of Shinar, at the time of the dispersion, some \n\ntribes migrated toward the East to India, and some toward the \nWest to Egypt, while others remained in Chaldea. At an early- \nperiod, we read of the " wisdom and learning of the Egyptians," \nand of the Chaldeans ; and it is probable that the " wisdom and \n" learning" of the Hindoos were the same in degree, at the same \npe-iod of time. In the mean while patriarchal tradition (which \nhad accompanied the different trii?es at the beginning) pervaded \nthe mythology of all. \n\nIt may be presumed further, that the systems of the Hindoos \nwould remain longer unaltered with them, by reason of their re- \nmote and insulated situation ; from which circumstance also, theii- \nwritings would be more easily preser\\^d. \n\nWe collect from undoubted historical evidence, that during a \nperiod of twelve hundred years, a fiee intercourse subsisted be- \ntweeri India, Egypt, Greece, and Chaldea. Of course the " wis- \n" dom" of each of these nations respectively must have been com- \nmon to all, and their systems of theology and astronomy would \nhave been allied to each other ; as we know in fact they were. \nHow it happened, by the mere operation ol natural cause;:, that \nGreece and Rome should have left Egypt and incia so far behind, \nis yet to be accounted for ; though the purpose of it in the designs \nof the divine Providence, is very evident. \n\nBut now the wisdom of the East hath passed away with the wis- \ndom of Egypt ; and we might with equal justice attribute civiliza- \ntion to the present race of Egyptians, as to the present race of the \nHindoos. \n\nHistorians have been at great pains to collect vestiges of the an- \ncient civilization of the Hindoos ; and with some success ; for \nthese vestiges are as manifest as those of the early civilization of \nEgypt or of Chaldea. Doctor Robertson says, that he prosecuted \nhis laborious investigation with the view^and hope, " that, if his ac- \n*\xe2\x80\xa2 count of the early civilization of India should be received as just \n" and well established, it might have some influence upon the be- \n" haviour of Europeans towards that people."* This was a hu- \nmane motive of our celebrated historian. Bat as it is difficult for \nus to respect men merely for the civilization of their forefathers, \na more useful deduction appears to be this ; that since the Hindoos \nare proved on good evidence, to have been a civilized people in \nformer days, we should endeavour to make them a civilized peo- \nple again. Doctor Robertson seems to think that the Hindoos are \neven now " far advanced beyond the inhabitants of the two other \n" quarters of the globe in improvement." Such a sentiment in- \ndeed is apt to force itself on the mind, from a mere investigation \nof books. But to a spectator in India, the improvement alluded \nto will appear to be very partial ; and the quality of it is little un- \nderstood in Europe. It is true that the natives excel in the man- \nual arts of their cast ; and that some of them, particularly those \nwho are brought up amongst Europeans, acquire a few ideas of \ncivility and general knowledge. But the bulk of the common peo~ \n\n* Dissertation en India, na^e 335., \n\n\n\nre \n\npic, froi3\\ Cape Coraorin to Thibet, are not an imfirovtd peopie.* \nGo into a village, within five miles of Calcutta, and you will find an \nignorance of letters and of the world, an intellectual debility, a \nwretchedness of living, and a barbarism of appearance, which, by \nevery account, (making allowance for our regular government and \nplentiful country) are not surpassed among the natives in the in- \nterior of Africa or back settlements of America.* On the princi- \nple of some late philosophers, that those men are most civilized, \nwho approach nearest to the simplicity of nature, it might be ex- \npected perhaps that the Hindoos are a civilized people. But even \nthis principle fails them. For an artificial and cruel superstition \ndebases their minds, and holds them in a state of degradation, \nwhich to an European is scarcely credible. \n\n* See Park and Mackenzie. [Justice requh\'e&, that the aborig-inal peo- \nple on the Malabar coast be distin^-uished f/om most of those inhabiting" \n" from Cape Comorin to Thibet." The country, denominated Proper Mal- \nabar, comprehends a tract of land, beginning at Mount Dilly, in the latitude \nof 12 north, and extending to Cape Comorin, and is bounded inland by that \nvast chain of mountains which separates the Malabarian coast from the Co- \nromandel. The inhabitants of this region differ extremely, in their manners \nand customs, from those of the more nothern p-arts, though separated from \nAem but by an imaginary line. " Here the whole government and people \nV, ear a new face and form " This country is divided into a multitude of \npetty king\'doms, through which are diffused nearly the same modes of re- \nligion, manners, and pf-licy. An author, wlio visited the East Indies about \nhalf a ccntiuy ago, hav ing mentioned some of the peculiar customs of thi^ \npeople, observes : " From such strange customs one would naturally enough \nconclude, that nothing but such a barbarism reigns in the Malabar as \namong the savages of America: yet this is far from being the case* \n^\' The Malabars have in general even a certain pohtenessj and especially a \n\' * shrcA dness of discennnent of their interests, which thase who deal or \ntreat with them are stire to experience. Like most of the Orientalists, \nthey arc grave, know perfectly well how to keep dignity, and are great \nobservers of silence, especially in their public functions. They despise \n* and distrust all verboseness in the management af state affairs. Their \n\'^^ iiarangues are succinct and pathetic. A king of Travancore, for exam- \npie, on two ambassadors being sent to him by the Nai\'ck of Madura, a \nneighbouring prince, and one of them having made a prolix speech, and \n\'"^ tiie other preparing- to take it up and proceed in the same manner, where \n\'^^ the other liad left off, austerely admonished him in these few words. Do \n\n7mt be long, life is shoJt." Grose\'s Voyage to tlie East Indies,, i 245 - \n\nThe art of writing on palm leaves, were there no other evid/?rice, would \nslone prove the ingenuity and former cultivation of the Malabarians. When \nthe Protestant missionaries first visited Malabar, this art was familiar to the \nnatives. The orders for the Synod of Diamper were issued on palm leaves, \nwritten after the manner of the country, and styled Olios. ** L* Archidia- \n** ere envoya de tous cotes des Qllas^ on Lettres ecrites d la maniere du \n" Pays avec des stilets de fer sur des feuilies de Palmier." JLa Croze. Ma- \nny of the people take down the discourses of the missionaries on ollas, that \nthey may read them afterward to their families at home. As soon as the \nminister has pronounced the tex-t, the sound of the iron style on the palm \nleaf is heard throughout tlie congregation. This art, it appears, is not con- \nfined to the Malabarian coast, but is practised at Tanjour. " The natives \nof Tanjour and Travancore can write down what is spoken deliberately, \nwithout losing one word. They seldom look at their ollas while writing, \nand can write in the dark with fluency." See Appendix to Star in the \nEa5t. a late missionary says, that they "write in Tamul short hand;** \ne4id that \'*^t!ie sermon of the morniug is regidarly retid in the evening bj \n\n\n\nn \n\n\n\nTM^re is one argument against the possibility of tHeir being m \na civilized state, wiiich to the accurate investigators of the humari \nmind in i^urope, will appear conclusive. The cast of the multi- \ntude, that is, the Sooders, are held in abhorrence and contempt by \nthe Brahmins. It is a crime to instruct them. It is a crime for \nthat unhappy race even to hear the words of instruction. The \nSooder is considered by the Brahmins as an inferior species of be- \ning, even in a physical sense ; intellectual incapacity is therefore \nexpected and patiently endured, and the wretched Sooder is sup- \nposed, at the next transmigration of souls, to animate the body of \na monkey or a jackall. \n\nThe philosopher of Geneva himself would not have contended \nfor the civilization of the Sooders. \n\nH. \n\nJSxcessive Polygamy of the Koolin Brahmins, \n\nT HE Brahmins in Bengal accuse individuals of their own or- \nder of a very singular violation of social propriety ; and the disclo- \nsure of the fact will, probably, place the character of the venerable \nBrahmin in a new light. \n\nThe Koolins, who are accounted the purest and the most sacred \ncast of the Brahmins, claim it as a privilege of their order, to mar- \nry an hundred wives. And they sometimes accomplish that num- \nber ; it being accounted an honour by other Brahmins to unite \ntheir daughters to a Koolin Brahmin. The wives live commonly \nin their father\'s houses ; and the Koolin Brahmin visits them all \nround, generally once a year ; on which occasion, he receives a \npresent from the father. The progeny is so numerous in some \ninstances, that a statement of the number (recorded in the regis- \nters of the cast) would scarcely obtain credit. \n\nAs in the case of human sacrifices at Saugor, and of the num- \nber of women who are annually burned near Calcutta, there was a \ndisposition among many to discredit the fact ; it may be proper \nto adduce a few names and places to establish the excessive po- \nlygamy of the Koolin Brahmins. \n\nThe Ghautucksy or registrars of tlie Koolin cast, state, that Ra- \n)eb Bonnergee, now of Calcutta, has fortv wives; and that Raj- \nchunder Bonnergee, also of Calcutta, has forty-two wives, and in- \ntends to marry more ; that Ramraja Bonnergee of Bicramipore, \naged thirty years, and Pooran Bonnergee, Rajkissore Chuttergee\xc2\xbb \n\n\'* the Catechist from his Palmyra leaf," The first Danish missionaries men- \ntion this art as practised at Tranquebar, near Travancore, by the natives. \nThey also describe the Malabarians (and ^uch they appear to have called \nnatives on the east side of the Peninsula, as far as the seat of their mis- \nsion) as \'* a witty and sagacious people," and as " quick and &ha]\'p enough \n\'* in their way." Their sag^^acity, however, did not secure them from ihe \ngrossest idolitry and superstition ; and they have only given an additional \nproof to what was before furnished by the Greeks and Romans, that the \nvjorld by wisdom kne^o not God. See an account of the " Idolatry of the \nMalabarians," in the Account of the Danish Mission in the East Indies., For \naj) account of the literature of the Hindoos, see Sir Wilham Jones\'s Disser- \nI\'ktjton on the Literatm-e of Asia. Amer. Edit.l \n\n\n\n72 \n\n\n\nand Roopram Mookcrgee, have each upwards of forty wives, and \nintend to marry more ; that Birjoo Mookerges of Bicrampore, \nwho died about five years ago, had ninety wives ; that Pertab Bon- \nnergee of Panchraw, near Burdwan, had seventy wives ; that \nRamkonny Mookergee of Jessore, who died about twelve years \nago, had one bimdrcd wives ; and that Rogonaut Mookergee of \nBale Gerrea, near Santipore, who died about four years ago, had \nupwards of one hundred wives. \n\nThe effects of this excessive polygamy are very pernicious to \nsociety ; for it is a copious source of female prostitution. Some \nof these privileged characters make it a practice to marry, mere- \nly for the dowry of a wife ; and as she seldom sees her husband \nduring his life, and dare not marry another after his death, she has \nstrong temptations to an irregular conduct. This monopoly of \nwomen by the Koolin Brahmins is justly complained of by Brah- \nmins of the other orders ; and they have expressed a hope that it \nwill be abolished by authority. They affirm that this (like many \nother reigning practices) is a direct violation of the law of the \nShasters, which does not allow more than four wives to a Brahmin. \n\n1. \n\nTestimonies to the general character of the Hindoos. \n\nA s a doubt has been sometimes expressed regarding the real \ncharacter of the Hindoos, and it has been supposed that their de- \ngeneracy only commenced in the last century, we shall adduce \nthe testimony of three competent judges, who lived at different \nperiods of time, and occupied different situations in life. The first \nis a king of Hindoostan, who was well acquainted with the higher \nclasses of the Hindoos ; the second a city magistrate, who was \nconversant with the lower classes ; and the third an author, well \nversed in their mythology, and intimately acquainted with their \nlearned men. The concurring testimony of these witnesses will \nbe received with more respect on this account, that the first evi- \ndence is that of a Mahomedan, the second of a modern philoso- \npher, and the third of a Christian : and to these we shall add the \ntestimony of a Brahmin himself. \n\n5. In the Tuzuc Timuri, " containing maxims of Tamerlane \n" the Grcat, derived from his own experience, for the future gov- \n" ernment of his conquests,** there is the following mandate to his \nsons and statesmen : \n\n" Know, my dear children, and elevated statesmen, that the in- \n" habitants of Hindoostan and Bengal are equally debilitated in \n" their corporeal, and inert in their mental faculties. They are \n\ninexorable in temper, and at the same time so penurious and \n" sordid in mind, that nothing can be obtained from them but by \n" personal violence. It appears unquestionable to me, that this \n\'\'^ people are under the displeasure of the Almighty, otherwise a \n\nprophet would have been appointed for them, to turn them away \n\nfrom the worship of idols, and fire and cows, and to direct them \n" to the adoration of the true God. Regardless of honour, and \n" indecent in their dress, they sacrifice their lives for trifles (they \n\n\n\ngive their souls for a farthing), and are indefatigable in unworthy \npursuits ; whilst improvident and imprudent, their ideas are con- \n" fined and views circumscribed. Like those demons who, with \na view to deceive, can assume the most specious appearances, \n" so the native of Hindoostan cultivates imposture, fraud, and de- \n" ception, and considers them to be meritorious accomplishments. \n" Should any person entrust to him the care of his property, that \n" person will soon become only the nominal possessor of it. \n" The tendency of this my mandate to you statesmen, is, to \npreclude a confidence in their actions, or an adoption of their \nadvice.* But should their assistance be necessary, employ them \n" as the mechanical, and support them as the living instruments \nof labour.\'* Asiatic Miscellany, Vol. III. p. 179. \n\n2. The second testimony to the general character of the Hin- \ndoos shall be that of Mr. Holwell, who was a city magistrate of Cal- \ncutta about the middle of last century. Mr. Holwell calls himself \na philosopher; and, as such, he is an admirer of the Hindoo my- \nthology, and alleges that a Brahmin would be a perfect model of \npiety and purity, if he would only attend to the precepts of the \nShastcrs. \n\n" The Gentoos, in general, are as degenerate, crafty, supersti- \n\ntious, litigious, and wicked a people as any race of beings in the \n" known world, if not eminently more so, especially the common \n" run of Brahmins ; and we car* truly aver, that during almost five \n\nyears, that we presided in the judicial Cutcherry Court of Calcut- \n" ta, never any murder, or other atrocious crime, came before us, \n" but it was proved in the end that a Brahmin was at the bottom of \n\nit."t \n\n3. At Benares, the fountain of Hindoo learning and religion, \nwhere Capt. Wilford, author of the Essays on the Indian and E- \ngyptian Mythology, has long resided in the society of the Brah- \nmins, a scene has been lately exhibited, which certainly has never \nhad a parallel in any other learned society in the world. \n\nThe Pundit of Capt. Wilford having, for a considerable time, \nbeen guilty of interpolating his books, and of fabricating new sen- \ntences in old works, to answer a particular purpose, was at length \ndetected and publicly disgraced. As a last effort to save his char- \nacter, " he brought ten Brahmins, not only as his compurgators \nbut to swear by what is most sacred in their religion to the geu" \n" uineness of the extracts.\'*^ Capt. Wilford would not permits \nthe ceremonial of perjury to take place, and dismissed them from \nhis presence with indignation. \n\nAmong what tribe of barbarians in America, or in the Pacific \nOcean, could there be found so many of their principal men, in \none place, who would come forth, and confirm a falsehood in the \npresence of their countrymen, by a solemn act of the country\'s \nreligion, like these learned disciples of Brahma at Benares ! \n\n* Marquis Cotnwallis was never known, during- his administration in In- \ndia, to admit a native to his confidence. Under the administration of Mar- \nquis Wellesley there is a total exclusion of native counseL \n\nj Holweirs Hi\'^torlcal Events, p. T52. t Asiat. Res. Vol. VIII. p. 28. \n10 \n\n\n\n4. To the foregoing we slrall add t\\m testimony of a Bralrui\'ivj^ \ninmself, extracted from a paper, entitled " A Defence of the Hiii\xc2\xab \n" doos." \xe2\x80\x94 " These ravages of Hindoostan (from the repeated inva- \n^\' sion of the Mussulmans) so disturbed the peace of the countryj \n*\' that the principles of its iahabitants were confounded, their \n" learning degraded, and their customs entirely forgotten. Thus \n" reduced, having no means of support, they were induced to prac- \n\ntise the vices forbiddeo-them ; they would have become savages., \n" or have been entirely rooted out, had not the glorious British na- \n\ntion established the standard of their government.\'* \nSee Defence of the Hindoos against Mr. Newnham\'s College \nEssay ; by Senkariah, a learned. Brahmin at Madras. Madras \nGazette, 1 0th November, 1804, \n\nK. \n\nJi wish Scriptures at Cochin, \n\nJL HERE is reason to believe that scriptural records, older thaa \nihe apostolic, exist on the coast of Malabar. At Cochin there is \na colony of Jews, who retain the tradition that they arrived in In- \ndia soon after the Babylonian captivity. There are in that pro- \nvince two classes of Jews, the \\Vhite and the black Jews. The \nblack Jews are those who are supposed to have arrived at that ear- \nly period. The white Jews^emigrated from Europe in later ages. \nWhat seems to countenance the tradition of the black Jews is, that \nthey have copies of those books of the Old Testament which were \nwritten previously to the captivity, but r ne of those whoSe dates \nare subsequent to that event. \n\nSome years ago the President of Yale College, in America, an\' \neminent archaiologist, addressed a letter to Sir William Jones, on \nthe subject of these manuscripts, proposing that an inquiry should \nbe instituted by the Asiatic Society ; but Sir William died before \nthe letter arrived. His object was to obtain the whole of the fifth \nchapter of Genesis, and a collation of certain other passages in the \nOld Testament ; and also to ascertain whether the MSS. at Cochin, \nwere written in the present Hebrew character, or in another Ori- \nental Palaeography.* \n\n* ([The particular design of the late President S tiles, in soliciting- this \ninquiry, was to ascertain, whether the copy of the Pentateuch, belonging to \nthe Jews at Cochin (supposing them to possess a Hebrew copy of remote \nderivation), accords with the Hebrew, the Septuagint, or the Samaritano \nThe dilTerence betv/een these copies of the Old Testament, in the chronolo- \ngy of the patriarchal ages, is known to be great ; and he was very desirous \nto deterr.Hiic, if possible, which is correct. Although Sir William Jones \ndied before thje President\'s Letter reached India, a member of the Asiatic \nSr)ciety uckn.owledged the receipt of it, informing, that it was read at the \nfii-st meeting of the Society aft er its reception ; and that it would be answer- \ned fey Sir Joim Shore, the President of the Society, as soon as he should re- \nceive replies to the inquiries which he had directed to be made at Cochin! \nand Cranganore, respecting the points which " the laudable zeal" of the \nwriter " wished to have ascertained."f\xe2\x80\x94 The long wislied for inquiry has at \niQHthbeen made by the respectable Autitorof this Memoir, under the aus>- \n\nf See, Life of President Stiles^ \n\n\n\nf5 \n\nIn the year 1748, Mr. Romaine, the learned editor of Calasio\'* \nrllebrew Dictionary, was meditating a voyage to India, for the sole \npurpose of consulting these manuscripts. \n\nThe latest information respecting them is contained in a letter \nlately received from a learned missionary in the south of the pen- \ninsula, who had resided for some time in the vicinity of Cochin. \nHe states, that he " had constantly been informed that the Jews at \n\nCochin had those books only of the Old Testament which were \n" written before the Babylonian captivity ; and trhat thence it i>i \n" generally believed by the Christians of the Deccan, that they \n" had come to India soon after that event. He adds, that the MSS. \n\nwere on a material resembling paper, in the form of a roll, and \n" that the character had a strong resemblance to Hebi^cw, if not \n" Hebrew." \n\nBy the inspection of these MSS. some light might be thrown \non the controversy respecting (1.) the Hebrew and Samaritan let- \nters ; (2.) ihe antiquity ot the vowel points ; (3.) the Scripture \nchronology; and (4.) the corrc\'Ctness of the European copies of \nthe Old Testament. Dr. Kennicott complains of a practice among \nthe Western Jews of altering many copies to a conformity with \nsome particular manuscript. He also accuses them of wilful cor- \nruption ; as in expunging the word "b::" in Deut.xxvii. 26. Bish- \nop Louth suspects them of leaving out words in certain places,, to \ninvalidate the argument of the Christians ; as for example," nlJD^" \nIsaiah liii. 8. j wiiere the Septuagint read " g*5 ^x-jxtov." But Jew3 \n\npices of the Marquis Wellesley ; and It appears, that the black Jews colofi= \nized on the coasts of India long before the Christian cera ; that the very im- \nperfect resemblance of their countenance to the Jew^ of Europe indicates \ntliat they have been detached from the parent stock in Judea, many ages be- \nfore the r;ice of Jews in the West ; and that they are descendants from those \nancient dispersions recorded in the Sacred History ; that corrobative of this \nis the fact, that certain of these tribes do not caU themselves ^ews, but Bc\' \nni-Israel, or Israelites ; that in the record chests of the synago^^ues of the \nBlack Jews of Cochin have been discovered old .copies of the Law, some of \nwhich are complete, and for the most part legible ; tliat at the remote syn- \nagogues of the same description of Jews, situated at Tritoca, Paroor, Che- \nnotta, and Malcii, have been found many old writings, among which are some \nof great length in Rabbinical Hebrew, but in so ancient and uncommon a \ncharacter, as to require much time and labour to ascertain tlieir contents ; \nthat they have, in most places, the book of the LaWj the book of Job, and \nthe Psalms, but know little of the Prophets \\ that some of them have even \nlost tlie book of the Law, and only know that they are Israelites from tra- \ndition, and from their observance of peculiar rites ; and that in a coffer of a \nsynagogue of the Black Jew^s, in the interior of Malayala, there has been \nfound an old copy of the Law, written on a roll of leathtr, about 50 feet \nlong, composed of skins sewed together, so worn out, in some places, as to \nbe patched with pieces of parchment. Dr. Buchanan brought from India a \ncollection of Oriental Manuscripts, chiehy Bil^lical, written in the Hebrew, \nSyriac, and Ethiopic languages ; and presented them to the University of \nCambridge in England. The Hebrew manuscripts were obtained from \'the . \nBlack Jews ; and among them, it is presumed, is the old copy of the Law \nabove described ; for the person employed in arranging and collating the \nOriental Manuscripts for the Library, to which they are presented, observes : \n\xe2\x80\x94 A copy of the Hebrew Pentateuch, written on goat skins, and found in \n*\' one of their synagogues, is in. the Buchanan collection." >ir - \n\n\n\n7b \n\n\n\nia the East, remote from the learned controveiisy of ChristianSfj \nwould have no motive for such corruptions. \n\nIt is in contemplation of the Author of this Memoir to visit Co- \nchin, previously to his return from India, for the express purpose \nof investigating these ancient Jewish records; and also of exam\xc2\xbb \nining the books of the Nestorian Christians, who are said to pos- \nsess some MSS. in the Chaldaic character, of a high antiquity.* \n\nL. \n\nShanscrit Testimonies of Christ, \n\nThe learned Wilford, who has resided for many years at Be- \nnares, the fountain of Shanscrit literature, and has devoted himself \nentirely to researches into Hindoo mythology and Oriental histo- \nry, has just finished a work which will be received with much sat- \nisfaction by the public. It is a record of the testimonies contained \nin the Shanscrit writings of the truth of the Christian religion. \n\nThis work which is yet in manuscript, is now in circulation \n(January, 1805) with the members of the Asiatic Society, previ- \n\n\xe2\x80\xa2 [Dr. Buchanan fulfilled his intention. In 1806,he travelled from Calcutta \nto Cape Comorin by land ; and proceeded from the sea coast into the interior of \nthe country, north east from Qiiilon. In this sequestered region of Hindoostan \nhe found churches, where, the inhabitants informed him, no European had, \nto their knowledge, visited before. It appears, that the number of Syrian \nchurches is greater than had been supposed ; that there are, at this time, \n55 churches in Malayala, acknowledging the Patriarch of Antioch, and esti- \nmated to contain 23,000 people ; that their doctrines are not at variance in \nessentials with the church of England ; that their bishops, and the metro- \npolitan, after conferring with his clergy on the subject, delivered the follow- \ning opinion : ** That an union with the English church, or at least such a \n\nconnexion as should appear to both churches practicable and expedient , \n** would be an happy event, and favourable to the advancement of reiigion \nthat it is in contemplation to send to England some of the Sp-ian youth, for \neducation and ordination ; that the old Syrians have continued, till lately, \nto receive their bishops from Antioch, but that ancient patriarchate being \nnow nearly extinct, and incompetent to the aj^pointment of leai*ned men, \n** the Christian church in Malayala looks henceforth to Britain for the con- \ntinuance of that light which has shone so long in this dark region of the \nworld ;" that Dr. Buchanan was about to commence the Malayalam trans- \nlation of the Scriptm\'es, and that there are 200,000 Christians* in Malaya- \nlam, who are ready to receive it ; that there are various ancient Syrio-Chal- \ndaic manuscripts in Malayala ; that a volume l;as been found in a rempte \nchurch of the mountains, containing the Old and New Testaments, engross- \ned on strong vellum in large folio, having three columns in the page, writ-> \nten with beautiful accuracy, in the Estrangelo Sja-iac (the character in \nwhich the oldest Syrian manuscripts are written), and illuminated ; that the \nSyrian church assigns to this manuscript a high antiquity ; and that it has \nbeen handed down to the present time under circvmistances so peculiarly far \nvourable to accurate preservation, as may justly entitle it to respect^ in tlie \ncollation of doubtful readings in the sacred text. This volume was pre- \nsented to Dr. Buchanan by Mar Dionys\'us, the archbishop of the Indian \nchurch, and is now deposited among the Oriental Manuscripts in the public \nlibrary of the University of Cambridge. Amer, Edit.\'] \n\n* In this estimate are included ivith the old Syrian f commonly called St\xc2\xab \nThome, or Jacobite) Christiansy the Syrian Roman Catholics, a7id the Latin \nRoman Catholics. In some American Mditiom of the Star in^theJEast it fs \nimorrectly printed 20,000. \n\n\n\nHi \n\n\n\nausly to its publication in the Asiatic Researches. It is entitled, \n" Salivahana ; the Son of the Jacshaca, or Carpenter ; or Intro- \nduction of the Christian Religion into India; its Progress and \n" Decline." \n\nFrom these evidences it appears, that the prophecies of the Old \nTestament were recorded in the Shanscrit Puranas of India, as in \nthe Sibylline books of Rome ; that the rumour of the universal \ndominion of the Messiah had alarmed the emperors of the East as \nwell as the emperors of Roine ; and that holy men journeyed from \nthe East, directed by a miraculous star, to see the heavenly child. \nIt further appears, that many of the Shanscrit writings to which \nhad been attributed a vast antiquity, were not only composed after \nthe Christian 3\xc2\xa3ra, but contain particulars of the advent, birth, life, \nmiracles, death, resurrection, -oxxiS. ascension of our Saviour. \n\nTo establish fully the authenticity of these important records,, \nand to invite investigation. Captain Wilford lias deposited his au- \nthorities and vouchers in the library of the College of Fort Wil- \nliam, and among the archives of the Asiatic Society. \n\nAt the conclusion of the work the learned author thus expresses \nhimself ; " I have written this account of the Christian religion \n" with the impartiality of an historian ; fully persuaded that our \n" holy religion cannot possibly receive any additional lustre from \n\n\n\nCimiese Version of the Scrifitures ; and Chinese Literature. \n\n\n\n1 . X HE projected translation of the Scriptures into the Chinese \nlanguage in England, which, we understand, has already obtained \nthe most respectable patronage, is considered here as an underta- \nking, which will be attended with extreme difficulty, if it be not \nfound altogether impracticable. Before any commencement be \nmade, the subject ought certainly to be maturely considered, both \nin regard to the expense and the execution. The estimate is sta- \nted to be thirty thousand pounds sterling, and doubtless the ex- \npense of executing the work in the proposed form^ by tyfies^ (or \neven by copperplate, which would be the cheapest and perhaps \nthe only practicable mode in England,) is not over-rated at that \nsum. \n\n2. But who is to translate the work ? Dr. Montucci\'s Diction- \nary, now in the press, must indeed be a valuable performance, \n(judging from the genuineness of the materials and the erudition \nof the compiler,) and it will be of considerable use to any transla- \ntor, whether in China or in England. But will the united labours \nof Dr. Montucci and Dr. Hager ever produce a chapter of the \nBible which will be intelligible to a native of China ? Without \nthe aid of learned natives of the country to write their own lan- \nguage, or to hear it read by the translator, no work of this kind \ncan be prosecuted with any confidence of its utility. This has been \nsufficiently proved to us in the versions in other Oriental languages \n(much more simple than the Chinese) which have been undertak- \nen .^t the College of Fort William Even the Arabic Bible, which \n\n\n\nM. \n\n\n\n\n78 \n\n\n\ni& Txjw repiiblibbing in EnglaiTcl, can never be useful as a populaf \nv/oik in Arabia, it bein^ composed in the classic, and not in the \nvernacular dialect of tliat country. For a similar reason the old \nPersian translation is of no nse in Persia. \n\n3. But even supposing a Chinese version of the Scriptures to \nhave been executed in Englanfl, how is it to be printed ? or in \nwhat form presented to the Chinese ? Has it bee-n seriously pro- \nposed to print it in a moveable tvpe, and on English paper i It \nought to be printed, not in the moveable type, nor in the stereo?" \ntype, but in the naoric commonly used in China. The characters \nare by the Cliinese engraved on a tablet of wood the size of the \npage, and the impression is thrG>\xc2\xa5n off, as by copperplates in Eng- \nland. At Canton, the dispatches from Pekin v/hich arrive in the \nmorning, are put into the hands of the en^4:raver, and the newspa- \nper is thrown off in the afternoon of the same day. We have Chi- \nnese artists now in Calcutta, who engrave on wood with neatness \nand accuracy ; and who are competent to engrave the whole of the \nScriptures in the Chinese manner ; aiid to print them on China \npaper, and in such a form, that the book shall appear to hav\xe2\x82\xac been \npublished in China. \n\nIf in this projected translation at home, the real object be utility \nto the Chinese people, by affording to them a faithful record of the \nrevealed word of God in their vernacular tongue, we have no hes- \nitation in affirming that that object will be attained with more cerr \ntain advantage, by remitting one-fourth of the sum, which it ha$ \nbeen proposed to embark in the undertaking in England, to the \nCollege of Fort William in Bengal : which institution, it may be \nobserved, (independently of this particular object, and considered \nmerely as the fountain of Christian knowledge to the Oriental \nworld,) is v/cil entitled to the ample sui)port of e\xc2\xa5ery Christiau \nchurch and religious society in Enro]>e. \n\n4. Since the College Report of Literature, published in "Septem" \nl^er last, (1 804,) a conimencement has been made in translating \ntiie Scriptures in the Chinese language. The book of Genesis \nand the Gospel of St. Matthew arc in course of translation ; and \nsome chapters of each have already been printed olF. \n\nThe translator is Johannes Lassar, a native of China, and pro- \nfessor of the Chinese language, assisted by a Chinese moonshee. \nHe was lately employed by the Portuguese government at Macao, \nin conducting a correspondence with the court at Pekin. Being \n\'an Armenian Christian, he translates from the Armenian Bible. \n\nIt must be known to some of the learned in Europe, that the \nArmenian version of the Scriptures is one of the most accurate \nextant. It is also remarkable for its antiquity j being among the \nfirst translations after the Septuagint ; and is styled by the learned \nOrientalists, Golius and La Croze, the queen of versions." \nThough the Armenian language have no aSnity to the Hebrew, \nor to any other language in the world, it abounds in the Oriental \nidiom ; and this Bible is therefore considered by us as eminently \ntiseful in collating new versions io the Oriental tongues. Th^ \n\n\n\nn \n\n\n\nfiaiisH^orG of the Armenian Bible (called the Interpreters) werei* \nfamed for their piety aiid learning- ; their lives are recorded in Ar- \nmenian history in the fifth century of our aera, and their translation \nis reverenced by their nation as an inspired work. From this Ar- \nmenian original, our translator (who is ignorant of the Greek and \nHebrew languages) is enabled to render a faithful versioti into the \nlanguage of China. \n\nWe expect soon to be in possession of those portions of the \nScriptures whkh have been translated into the Chinese language \nby the Romish missionaries ; and which are interspersed in their \nmissals, and catechetical books. These specimens will be of use \nin the general collation of the text, and particularly in translating \nproper names ; since it would be improper to deviate unnecessa- \nrily from the expressions already familiar in China. \n\nThe mode which has been adopted for editing the Chinese Bi- \nble, is the following : \n\nEach verse is printed in English, in columns of one or t^o lines, \nfrom the top to the bottom of the page, and the Chinese version is \nprinted in the usual manner, in a corresponding column. The \nEnglish is introduced with a view to render the work a good class \nbook for students in the Chinese language. The whole is translat- \ned in the Mandarine dialect ; but wherever there appears a dan- \nger of the sense being misunderstood, there are marginal readings \nin the familiar dialects. \n\n5. On the expediency of publishing the Scriptures in China, we \nshall offer a few observations. \n\nIt is the solemn duty of our imperial nation to diffuse Christian \nknowledge throughout the world at all times ; but more particularly \nat those periods, when the providence of God shall point out to heu" \nthe wfawsof doing it, and at the same time, offer to \\-\\qv advaiitage, \nby the execution. To the East and West of peaceful Hindoostan, \nthere is a " shaking of the nations." This seems to be favourable \nnot only to our own stability, but to the extension of our civilizing \ninfluence in Asia. The Wahabians to the West are extinguishing \nMahomedanism. And the enemies of the Tartar dynasty in Chi^ \noa threaten the overthrow of that ancient government. After a \nslumber of many ages, that mighty empire seems to be on the eve \nof a terrible convulsion. The spirit of insurrection which broke \nforth about five years ago in the western provinces, is now diffuse \ning itself towards the eastern parts of the empire ; and a prophe- \ncy is spread abroad that the end of the Tartar dominion is at hand. \n\nThe Chinese are permitted by existing law, to choose what re- \nligion they please ; the present emperor and his court profess one \nfaith, and the people another. They are a curious and inquisitive \nrace, and would most certainly read any Tzc^y book which should be \nput into their hands. " The press in Clnna,\'* says Mr. Barrow, \n" is as free as in England, and the profession of printing open to \n\nevery one. It was the press in Europe that opened a free access \n" to the doctrines of that religion, which of all others, is best cal- \nciliated for the promotion of individus] h^^pp\'ness and public \n\n\n\n\\ \n\n\n\n80 \n\n\n\nvirtue.^\'* The copies of the bible would soon be multiplied iu \nChina. If an individual (a prime mover of the revolutionary opin- \nions in Europe) found means to send his" Rights of Man" to Chi- \nna,! shall not our national zeal in the defence of truth and of social \nhappiness urge us to diffuse among that people a code of nobler \nprinciples ? There are no arguments against this measure of a \nbenign philosophy and true philanthropy, but those which are con- \ntained in the books of Voltaire and Rousseau. \n\n6. The British nation, though so intimately connected with \nChina by commercial negotiation, has no institution for instruction \nin the Chinese language at home or abroad. The consequences of \nsuch disadvantage, on ouv influence, our character, and our commerce \nat Canton, are well illustrated by an authentic historian, who had \nthe best opportunities of obtaining information on the subject. | \n\nIf it be possible any where to furnish to Europeans the means of \nregular instruction in the Chinese language, it may be expected at \nthe College of Fort William in Bengal ; our propinquity to China af- \nfording opportunities of obtaining a constant supply of teachers and \nbooks ; and of maintaining a regular correspondence with its learned \nmen. Our territories on the continent are contiguous to the Chi- \nnese frontier; and our islands are resorted to by the Chinese people. \n\nThe French are at this time cultivating the Chinese language\' \nwith great assiduity ; and no doubt with a prospect of certain ad- \nvantage. We have in India satisfactory evidence that they meditate \nan embassy to China, or a descent on Cochin China, as soon as peace \nin Europe shall give them opportunity .\xc2\xa7 " The French," says Mr. \nBarrow, ** aware of the solid advantages that result from the knowl- \n" edge of languages, are at this time holding out every encourage- \n" ment to the study of Chinese literature ; obviously not without \n" design. They know that the Chinese character is understood \n\nfrom the gulf of Siam to the Tartarian Sea, andover a very con- \n" siderable part of the great Eastern Archipelago ; and that the \n" CochinChinese, with whom they have already firmly roo^ec? them- \n" selves, use no other writing than the pure Chinese character, \n" which is also the case with the Japanese. It is to be hoped there- \n" fore that the British nation will not neglect the means of being \nable to meet the French, if necessary, even on this ground.^! \n\n\xe2\x80\xa2 See Barrow\'s Travels, page 392. f Ibid. 396. \n\ni John Barrow, Esq. Secretary to Lord Macartney\'s Embassy. See hi^ \nTravels in China, page 616. Mr. Barrow is the only writer from Kircher \ndownwards, who has illustrated China. \n\n^ During the short interval of the last peace, this expedition was talked \nof publicly at the Mauritius ; and mentioned to the Enghsh there as a pro- \nject of France, to which the British government could not possibly have at? \nobjection. \n\n^ Barrow\'s Travels in China, page 615, \n\n\n\nObjections against a mission to the hea- \nthen^ stated and considered. \n\n\n\nBREACHED \n\nAT TOTTENHAM COURT CHAPEL, \n\nBEFORE THE FOUNDERS OF THE \n\nMISSIONARY SOCIETY, \n\n24 SEP. 1795. \n\nBY DAVID EOGUE, \n\n\n\nTHE FIRST AMERICAN EDITIOK. \n\n\n\nCAMBRIDGE : \n\nPRINTED BY HILLIARD AND METCALF, \n\nFor the ** Society of inquiry on the subject of missio?7s" in Divinity \nCollege, Ajidover. \n\n\n\n1811. \n\n\n\nSERMON. \n\n\n\nHAGGAI, i. 2. \n\nThus speaketh the Lord of Hosts, saying, this people say, the \ntime is not come, the time that the Lord\'s house should he \nbuilt* \n\nWHA T dost thou here, Elijah ? was a question proposed \nof old, from the throne of heaven, to one of the most eminent \nservants of the Lord of hosts. His answer is recorded by the \nunerring pen of inspiration, in 1 Kings, xix. 14, and deserves \nour notice. / have been very jealous for the Lord God of \nhosts; because the children of Israel have forsaken thy cove- \nnant, thrown down thine eiltars, and slain thy Prophets with \nthe sword. Should the Great Jehovah deign to ask the reason \nof our meeting at this time, and to say to each of us, V/liat \ndost thou here ? I trust we can reply, " We feel a zeal for \n" the glory of the Lord God of hosts : we are deeply gi\'ieved \n\nfor the state of the heathen nations, because they are stran- \n" gers to the covenant of promise ; aliens from the common- \n" wealth of Israel, and living without God, and without hope \n" in the world. Of the numerous temples which decorate \n" their cities, not one do we perceive dedicated to the one true \n*\' God : They are all the habitation of idols. Altars we see \n\nin vast abundance, but not one erected to Jehovah. They \n" are all for sacrificing to demons, or gods the work of their \n\nown hands. With grief we behold the greater part of the \n" habitable globe in this condition, arid far more than one half \n" of the inhabitants of the earth ignorant of the true God, and \n\nof Jesus Christ whom he hath sent, whom to know is eternal \n\nlife. And deeply concerned both for the honour of God, \n" and their salvation, we are met under the auspices, we hope, \n" of infinite wisdom, power, and grace, to concert a plan for \n" sending missionaries to the heathen, to proclaim the glad \n\ntidings of salvation through the blood of the cross, and to \n\nturn them from darkness to light, and from the power of \n*\' satan unto God." \n\nO that the same spirit who came down on the apostles, oa \nthe day of Pentecost, may descend on us, to inspire us with \nwisdom, love, and zeal, to make the meeting profitable and \n\n\n\n4 \n\n\n\ndelightful to our own souls, and to honour us as his instruments \nfor conveying the knowledge of salvation to those miserable \nnations, which are sitting in darkness and in the shadow of \ndeath. \n\nYou have already attended on the labours of five of the \nministers of Christ, who have preached to you on this solemn \noccasion. It is allotted to me to close the service. May I \nbe assisted with your prayers, and the supply of the spirit of \nJesus Christ. What I have in vievtT is to consider the objec- \ntions, which may be raised against the design of our present \nmeeting, and to suggest such answers, as will, I trust, be \ndeemed satisfactory. The words of the text, set before us a \nclass of men exactly similar to those with whom I am called to \ncontend. \n\nThey said, the time is not come^ &c. Difficulties and dan- \ngers appeared before their eyes ; the dispensations of Provi- \ndeace, and the aspect of human affairs did not seem to favour \ntheir efforts, and therefore they think it best to relinquish the \nobject for the present, and wait for a more convenient and aus- \npicious season. Too many now imitate the spirit of these an- \ncient objectors, and say, " The time is not come when the \nmountain of the Lord\'s house shall be established on the \ntops of the mouatahis, and exalted above the hills, and all \nnations shall flow into it. The time is not come, the time \n" when God will give his Son the heathen for his inheritance, \n*\' and the uttermost parts of the earth for his possession." \nBut the objections will, I flatter myself, be found equally vain, \nJehovah himself deigns to answer those timid and incredu- \nlous Jews, declares their fears to be groundless, and coin- \nmands them to put their hand to the work v/ithout delay. \nWhile in a humble dependence on his aid, I attempt a reply \nto modern objectors, by considerations drawn from his word \nand Providence, may He, who teacheth man knowledge, and \ncan make babes eloquent, suggest suitable ideas to my mind, \nand instruct me to express them in fit and acceptable words, \nthat conviction may be carried to every heart, and that we \nmay all with one accord cry out, " The time is come, the time \n" that the house of the Lord should be built. Let us labour \nwith all our might, that it may soon rise strong, beautiful, \nand extensive, from the ruins, in which it has so long lain." \nSome think the following general observation sufficient to \ndestroy the force of every thing that we can urge. " Num- \nberless difficulties present themselves to my mind, so that \n" I am quite discouraged : the object, though desirable, has \n" so many formidable hindrances, that in present circumstan- \nces, it cannot succeed." \n\nIn answer to this, I would briefly remarkj that the man, who \n\n\n\ndoes not expect difficulties, has estimated the matter unwisely* \nPifficulties, the most tremendous difficulties, are to be looked \nfor. Will satan sufFer his kingdom to fall without a struggle ? \nNo, he will rouse all hell to arms against us ; and his instru- \nments on earth, uniting themselves to the host from beneath, \nwill do every thing in their power to prevent the progress of \nthe gospel of the Redeemer. But here is the foundation of \nour hope. Christ has all power, both in heaven and in earth. \nHe is infinitely mightier than his opposers, and all his enemies \nshall be made his foot-stool : and he has assured us, that He \ncame to be a light to enlighten the heathen, as well as to be \nthe glory of his people Israel. Carry ihis thought in your \nminds, my dear hearers, in the answer I propose to every ob- \njection ; that, while I endeavour to shew it as void of strength, \nand point out the great encouragement we have to hope for \nsuccess, our sole dependence, in the use of his appointed \nmeans, is placed here, namely^, on the wisdom, grace, and \nIDOwer of the Lord Jesus Christ. \n\nBut I proceed to consider the strongest particular objections, \nwhich have occurred to my own mind, or have been suggested \nto me by others. \n\nIt is objected by some : " The work itself is so very ardu- \n\nous, that success cannot be hoped for." \n\nTrue, my friends, you have mentioned one of the greatest \ndifficulties we have to encounter ; I perceive it in all its force. \nWere the attempt, to prevail with men of distant lands, mere- \nly to lay aside their ancient prejudices, to cast their dumb \nidols, which cannot save, to the bats, and to the moles, and to \nassume but the outward profession of the Christian religion, \neven this would be unspeakably difficult. For we see how \nstrongly people are attached to the religious systems, received \nby tradition from their fathers. But this would not satisfy \nus ; could we persuade them to renounce their idolatry, and to \nespouse the Christian name, and join us in the ordinances of \nworship, if we did no more than produce an external conform- \nity, we should account nothing done. The object we have in \nview is infinitely beyond this. It is to illuminate the brutish \nmind of a Pagan, besotted with ignorance and superstition, in \nthe knowledge of the truth, as it is in Jesus. It is to make \nhim feel his miserable state as a sinner, and to lead him to a \ncordial acceptance of Christ, as made of God unto him, " wis- \n" dom, righteousness, sanctification, and redemption." It is \nto bring him from the love of the world to a supreme love to \nGod, as his Creator, Redeemer, and Sanctifier. Ii is to draw \n)iim away from the indulgence of divers lusts and pleasures, \nwhich reigned in his soul, and from all the impurities of a Pa- \n|jan conversation J to a life of unreserved and universal obedi- \n\n\n\n6 \n\n\n\ncTice to ttie wiW of God. It is to lead him from the stupid ad- \noration of stocks and stones, and the senseless, impure, or san- \nguinary rites of the Heathen mythology, to worship the Fa- \nther in spirit and in truth, and to render to him the homage of \na pure heart, wholl}^ devoted to his service. How. difficult \nthese things are, no true Christian need be told. Yet this \nis what we ^Tish to do, what must be done ; and nothing short \nof this wili suffice. But who is sufiicient for these things ^ \nMay we not sit down in despair and throw the design aside ? \nYes, if we required or expected these things to be done by \nman, we might. But they are the work of God, v/hohas prom- \nised to perform them : and then I say, why are ye cast down, \nye timed souls, and why are your unberieving hearts disquiet- \nwithin you ? Man we regard as the instrument, as the pen \nin the hand of a ready writer, as the harp emitting a melodious \nsound ; but we look up to God for his mighty power to accom- \nplish the arduous work of the conversion of the soul. All now \nis easy ; every obstacle disappears. He who created all things \nout of nothing, by a word, cannot he create the soul anew in \nChrist Jesus unto good works ? He who raiseth the dead from \nthe grav e, cannot he raise the chief of sinners from the death \n\xc2\xa9f sin to newness of life ? He who turneth the shadow of death \ntmto the morning, and changeth the blackness of the night in- \nto the brightness of noon day, cannot he make the heathen \ninan,whov/as once darkness, light in the Lord, and enable him \nto walk as a child of light? Our faith is confirmed by the un- \nquestionable evidence of facts. God has already performed \nthis work in millions of instances, and in circumstances as un- \nfavourable as we can possibly meet with. What he has done, \nhe can still do ; for he is the same yesterday, to-day, and for- \never. With these truths let the \'Christian\'s mind be fortified ; \nand the objection v.\'ill be heard no more. \n\n11. Another objection very frequently urged is, " that the \ntime for the conversion of the heathen is not yet come, be- \ncause the millennium is still at the distance of some hundred \nyears," \n\nIt is not for you," said Christ to his disciples, on a certain \noccasion, to know the times and the seasons which the Fath- \ner has reserved in his own hands." Till predictions be ac- \ncomplished we cannot, in most cases, define v/ith certainty, the \nprecise period of fulfilment. There are various opinions with \nrespect to the commencement of the millennium, or that aera \nwhen all the nations of the earth shall have received the gos- \npel. Many have placed it at the distance of two hundred \n^^ears, or in the two thousandth year of the Christian aera. Some \nsuppose that it will begin about the midde of the next centu- \njy. It is neither my province nor my purpose to determine \n\n\n\nthe dispute. But I beg you to consider that in aiming to prop\xc2\xbb \nagate the gospel, we are to be guided by what God enjoins \nas a duty, not by what he deliv^ered as a prediction. He has \nplainly told us, that " in Christ all the families of the earth \n" shall be blessed." He has informed us that by the preaching \nof the gospel this great work will be accomplished ; and he has \ntaught us the stron,g^ obligations we are under to pity those \nwho are sitting in darkness and in the shadow of death. Here \nis sufficient authority for us to form a mission without delay\xc2\xab \nLet all other things be left to God. I will grant, if you please, \nfor the sake of argument, that before the millennium arrives, \ntwo hundred years must yet elapse. This in my view does \nnot furnish any cause of discouragement. That the success \nof the gospel will be so rapid, " that a nation shall be born in \n" a day," does not appear to have the weight of evidence, which. \nmany, without examining the matter, have always taken for \ngranted. The work may be gradual, and if so, it v/ill be al- \nlowed, that it is more than time to begin. But if we consider \nthe subject attentively, we shall be compelled to acknowledge, \nthat in order to propagate the gospel throughout the whole \nworld in the space of two hundred years, its progress must be \nrapid indeed. In that space, to bring ail the extensive Ma- \nhometan kingdoms to the faith of Christ, to convert all the \nvast Pagan empires in the east and north ; and all the idola- \ntrous inhabitants in the thousands of islands scattered over ev- \nery sea, the progress of the gospel must be amazingly greatp \nand millions must be converted in a year. In a word, the re- \nligion of Jesus must have more rapid success tlian it has ever \nhad, since it was first preached in the world ;^ more rapid suc- \ncess than it had under the ministry of the apostles themselves* \nSo that if we view the objection closely, so far from being in \ndanger of a spirit of procrastination, we must feel anxiety not \nto lose a single day ere we begin. If the shorter period men- \ntioned above be the true one, there is need of haste. \n\nFurther, suppose we cannot hope for the millenniary state of \nthe church among the heathen in our time, should that dis~ \ncourage us ? I ask yoic, my brethren, who preach the gospel,, \nwhether it was widi the hope of producing such a state, that \nyou. undertook the pastoral care of the several churches, over \nwhich the Holy Ghost hath made you bishops ^ All will \nsay, " We should rejoice in such a state, but we do not ex- \n*\' pect it here in our days. We think ourselves more than \n" amply repaid, if we can see religion flourishing, though in a. \n" degree unspeakably short of die glory of the millennium." \nW ell then, if by the labours of our missionaries abroad we can, \nbut produce such a state of religion as in the best of our \nlurches at home, will there not be the greatest reason to re- \n\n\n\ni \n\n\n\njoice that we have not laboured in vain, nor spent our money \nand strength for nought ? It may be the will of God, that by \nthe labours of missionaries, religion shall attain the same de- \ngree of progress among those who are now pagans, as among \nus : and that thus they shall be prepared for some remarkable \noutpouring of the spirit, which shall precede arid introduce the \nglory of the latter days. \n\nWhat has already been effected by the preaching of the \nGospel among the heathen, tends farther to destroy the force \nof the objection, and to encourage even sanguine hopes of do- \ning great things. Every effort that has been made, ha\xc2\xbb \nbeen crowned with as much success as could, all things \nconsidered, have been reasonably expected. The mission- \naries of the church of Rome boast of hundreds of thou- \nsands, nay, of millions converted by their labours. But to pass \nover their zeal, and their patient, vigorous, ardent, and exten- \nsive exertions, and to say nothing of the facility with v/hich \nidolatrous pagans might embrace their shewy religion, their \npompous ritual, and the worship of images, as all bearing some \nresemblance to their own system, the success of the Danish \nmissionaries in Hindoostan, of the Moravian brethren in \nGreenland and the West- Indies, of the ancient pastors of \nNew England, Elliot and Mayhew, among the Indian tribes, \nand of the Scotch society among men of the same origin, by \nthe ministry of Brainard, Horton, and others in later times ; \nthese all give us the most ample encouragement to proceed ; \nand plainly shew that God is willing by his spirit to give effi- \ncacy to the word of his grace, and " that the time to favour \n" Zion, yea the set time is come.\'\' \n\nIII. Others say, "what is there in the state of the Christian \n" church at present that flatters with peculiar hopes of success \n" for a mission to the Heathen ? Many ages have elapsed, and \n\nlittle has been done ; what makes the time now so favoura- \n*\' ble ? Are we better than our fathers ?" \n\nThat Christianity has spread itself among the heathen na- \ntions, in a very inconsiderable degree, for at least a thousand \nyears past, is a mournful truth. Indeed if we except the col- \nonies planted in Pagan lands, the boundaries of the church have \nbeen rather lessened than extended. But this is no ground of \ndiscouragement to those, who consider the matter with atten- \ntion. The church of Rome, which for the greatest part of \nthis long space of time overspread nearly the whole of Chris- \ntendom, had so obscured Christianity by an innumerable mul- \ntitude of rites, ceremonies, traditions, and errors, that the pu- \nrity and simplicity of the gospel were almost wholly defaced. \nIn such a state of things, could we wish Popery to be spread \nover the face of the earth I What would this have been but to \n\n\n\n9 \n\n\n\nsubstitute one superstition for another ? A reformation greatel* \nthan the first, would have been necessary to make the people \nacquainted with the nature and spirit of the gospel. See ye \nnot then, my dear hearers, sufficient reasons why it was the \nwill of God, that what was then called Christianity should not \nbecome an universal religion in the world, and that the heath- \nen should continue in their Pagan state during the days of \nPopery ? \n\nAt the reformation the bishop of Rome lost his power. \nFrom that time to the present century, the Protestant church- \nes spent their chief efforts in establishing themselves in author- \nity ; in each party trying to vault into the saddle of power, \nand ride upon the back of all others ; in furious contests with \neach other ; in inflicting or enduring cruel persecutions ; in \nresisting oppression ; or in attacking, and defending themselves \nagainst the papal pretensions to dominion. These causes pre- \nvented the propagation of the gospel. In the present century, \nthe nature of the church of Christ, as a spiritual kingdom, and \nnot of the world, has been better understood than it ever was \nsince the days of Constantine ; and Christians have felt their \nobligations to send the Gospel to the heathen nations* Some \nefforts have been made by different sects, but vv\'ith one excep- \ntion, feeble in comparison of what might have been ; and I \nknow not that any denomination has missionaries among the \nheathen, much exceeding in number the apostles of our Lord* \nEvery one, however, who is awake, hails v/ith joythe dawning \nof a bright day of true Christian zeal for the spreading of the \nGospel in the world, and salutes with affection the various \nsocieties engaged in this divine work. \n\nWe have now before us a pleasing spectacle ; Christians of \ndifferent denominations, although differing in points of church \ngovernment, united in forming a society for propagating the \nGospel among the heathen. This is a new thing in the Chris- \ntian church. Seme former societies have accepted donations \nfrom men of different denominations ; but the government was \nconfined to one. But here are Episcopalians^ Methodists, \nPresbyterians, and Independents, all united in one society, all \njoining to form its laws, to regulate its institutions, and man- \nage its various concerns. Beheld us here assembled with one \naccord to attend the funeral of hig otrif : And may she be bu- \nried so deep that not a particle of her dust may ever be thrown \nup on the face of the earth. I could almost add, cursed be \nthe man who shall attempt to raise her from the grave. Be- \nsides the display of liberality, greater than has ever appeared, \nI might add, that it is likewise a time in which the doctrines \n6t the Gospel are at least as well understood, as they ever were \nbefore. If I should say better^ it would not be arrogance, ot \n2* \n\n\n\n10 \n\n\n\nassuming any peculiar excellence to ourselves ; because we \nstand upon the shoulders of preceding ages, and the many- \nvenerable men who lived before us, have by their labours il- \nlustrated and confirmed the truth, refuted error, and freed the \nGospel from all foreign and corrupt mixtures. As God has \nfavoured us with it in its genuine simplicity, may we not con- \nsider this as a happy omen, that he will cause it to run, and be \nglorified I When Christianity at first was most pure, God \ngave it great success j as it grew corrupt, its progress was \nstopped : Now, when he has restored it to its pristine purity, \nmav we not hope he will revive its ancient infiaence in the \nworld ? When Christianity was divided into many bigotted \nparties, to propagate it would have been the diffusion of the \nrancour of schismatical violence, the hot spirit of sectarian \nzeal more widely in the world ; and therefore the Gospel was \nnot spread. Now, when there is a union of different denom- \ninations acting cordially together for the propagation of their \ncommon Christianity, may we not look for success ? At first \nbelievers were all of one hearty and. of one mind; as to the \nthings of religion^ in the latter days, it will most probably be \nso again. But is it not an approach to such a state, when the \ndisciples of Christ, agreeing in the grand doctrines of the Gos- \npel, unite in ministerial and Christian communion, and join to \ndiffuse Christianity, and not their own particular sects j and a \nsimple mode of church government, drawn from the apostoli- \ncal writings, which shall be found best adapted to the state of \nthe heathen w orld, and not the distinguishing modes of any \none denomination ? I cannot but augur well from such a be- \nginning j and I own I feel a considerable degree of pleasing \nconfidence, both that we shall be drawn into a closer union \nwith each other at home, and that our united efforts will, by \nthe peculiar blessings of heaven, be crowned with success, \nabroad. \n\nIV. A common objection is, " The governments of the \n" world will oppose die exertions of your plans," and defeat \nits design. \n\nIs not this groundless fear ? Let us hope they will not op- \npose us. Why should they I From our own government we \nshall meet with no opposition t On the contrary, I flatter my- \nself they will countenance our proceedings, and favour our \nefforts, in countries where their influence extends. This I con- \nsider as an advantage to those missions which may be employ- \ned in the vast empire of Hindostan. As to the govern- \nments of the countries to which our missionaries go, I am \nsure they will have no reason to oppose us. It is a funda- \nmental law of our societv, " That the missionaries shall not \n" in the smallest degree interfere w^ith the p\xc2\xa9litical concern^ \n\n\n\n11 \n\n\n\nof the countries in which they labour, nor have any thing to \nsay or do with the affairs of the civil government : And \nwhoever shall transgress this rule, will be immediately dis- \n" missed with shame." The sole business of a missionary is \nto promote the religion of Jesus. Whatever may be the du- \nties of a settled pastor in his own country, where he is not on- \nly a minister of the Gospel, but likewise a subject, a citizen, \nand a member of the community, (all which relations lay \ncertain obligations upon him, and call for a corresponding con- \nduct) it is certain that a missionary, who is an alien in a for- \neign land, has nothing to do with civil affairs, and his only bu- \nsiness is to propagate religion. The knov/ledge of our senti- \nments on this subject, and the peaceable, harmless, and benev- \nolent conduct of our missionaries, may remove the prejudices \nof those in authority, and influence them to grant our friends \nprotection, and treat them with kindness. Christianity is a \nsystem of divine truth, highly favourable to the peace, virtue, \n-and happiness of civil society ; gives by its moral principles \nthe greatest stabiUty to governments ; binds together the body \npolitic in the strongest and closest bonds ; and forms the sur- \nest barrier against those sentiments and vices which loosen \nthe bands of social union, and endanger a country\'s welfare. \n\nBut whatever in\xc2\xa3uence these considerations may have on \nthe minds of the rulers of the world, let us ever remember this \nreviving truth, That all human governments are under the do- \nminion of the great Head of the church, who turneth the \nhearts of kings, as he doth the rivers of water, and can so dis- \npose their minds as to make them favourable to our plans, and \nwilling to permit our missionaries to preach the gospel in the \ncountries where they reign. On this doctrine should our \nhearts rest with unshaken faith j and here ought our chief de- \npendence to be placed. Who will venture to assert, that the \nheathen governments, which now exist, are worse than those \nof old, where Tiberius, Claudius, Nero, and Domitian reign- \ned at Rome ; or other monarchs at the same time in Parthia, \nEthiopia, and India ? Ye^; under them was the Gospel propa- \ngated in the world. He, who of old made lions tame while \nDaniel was in their den, so contracted their rage, and conquer- \ned theii- dislike, or else so fully engaged their thoughts about \nother subjects, that the word of the Lord had free course, and \nwas crowned with great success. When they manifested cruel \nopposition to the cross of Christ, he moderated their fury, and \nafter a season put a stop to their violence by death, or change \nof mind ; so that the truth continued insensibly to spread, and \nthe very sufferings of believers proved the increase of the church. \nWhat God did then, cannot he do now f And are not the souls \n0f men and the interests of his church as dear to him now, \n\n\n\nthey were then ? Animated by these encouraging views, may \nwe not go forth, trusting in him, who is infinitely higher tha^i \nthe highest upon earth, and who received his kingdom for thisi \nvery purpose among others, that he might exercise his power \nin restraining and subduing.all the opposition, which the princi- \npalities and powers of this world should make to the diffusion \nof his glorious GospeL I proceed to a \n\nVth objection. Many say, " The present state of the hea-, \n\nthen world is so unfavourable with respect to religion, that \n\nlittle hope can be entertained of success." \n\nThat the religious state of those countries, which are igno- \nrant of the Gospel, is truly deplorable, all, who view it with \neyes enlightened from above, will readilv allow ; the dark \n" places of the earth are full of the habitations of ignorance \n" and cruelty." Mahometans blend some knov/kdge of a \nSupreme Being with a thousand absurdities ; and the Pagan \nnations have not gone so far in the path of religion, as to learn \nthe existence of one God, the Creator of heaven and earth ; and \nare besides sunk into the lowest abyss of ignorance, idolatry, \nsupf.rstition, and vice. A mournful sight indeed to the lover \nof God and man ! But what sentiments and conduct should it \ninspire ? When Paul of old surveyed the famous city of Ath- \nens, hr saw the inhabitants wholly given to idolatry ; but did \nthe views generate despair ? Did it influence him to leave the \nAthenians to follow their own wicked devices ? No, his spirit \nw as \'stirred within him ; the divine word was as a lire in his \nbones ; and he felt all the eagerness of apostolical zeal to pio- \nclaim aloud in their ears the doctrines of the glorious Gospel. \nAnd should not the state of the heathen world, which is so \ndeplorable, produce the same effect in us ? Were it not bad, \nit would not require our aid. In proportion to its badness, \nare we called to help ; and its extreme badness furnishes the \nmost powerful motive to exert ourselves to the utmost, for \nthe salvation of their perishing souls. Could we survey each \nof the heathen nations with minute attention, while we sav/ \nreason to weep over their deplorable situation, we should yet \nfind no cause to despair of success ; their ignorance is brutish. \nBut is not the Sun of Righteousness able to banish it, by shin- \ning upon them v/ith salvation on his beanis ? Their prejudices \nmay be strong and obstinate ; but is not the power of the glo- \nrious Gospel of the blessed God able to dispel them all ? Their \nenmity to the self-denying doctrine of salvation, by the righ- \nteousness of Christ, may be inveterate ; but is not the energy \nof divine grace able to bring down every high thought, that \nexalteth itself against the honour of his cross ? Their wicked- \nness may be very great, and their long habits of iniquity such, \n^^ nature and reasoii caniqiot destroy j but is not the Holy Spint \n\n\n\n13 \n\n\n\n4[)f Christ able to renew their depraved hearts, and to bring \nthem tc the obedience of faith, and evangelical sanctity of life ? \nSome \' ,. cneir civil institutions, and modes of life, may appear \nto raise a ffv: midable barrier against the approach of the Gos- \npel ; but is not the united power of divine Providence and \ngrace able to level this barrier to the ground, and to make a \nplain path for the entrance of the religion of Jesus into the \nsoiilf As an instance of the impediments thrown in the way \nby civil institutions and local customs, the different casts, into \nwhich die rcihabitants of India are divided, have been consid- \nered by many, as pr seating a state of society, which must ef- \nfectually hinder their conversion j but is it proper for us to \nentertain such a thought ? That they are to be converted, is \nplain from the word of God. That this impediment will be \nremoved out of the way, is equally certain too. God may, in- \ndeed, by terrible things in righteousness, employ such dispen- \nsations of Providence, as shall effectually destroy these perni- \ncious distinctions which Satan hath formed, and so prepare the \nway for the entrance of the Gospel ; but he can easily do the \nwork by the Gospel alone. To pass by the Mahometans \nthere, who are not subject to these absurd restraints, the low- \nest classes cannot be much degraded by embracing Christian- \nity, and those who have lost cast, not at all ; and, by our mis- \nsionaries associating with them, they may, on the contrary, \nacquire some degree of respectability and consequence ; and \ntheir souls are as noble and valuable, as those of the proud \nBramins. When a hundred or two are converted, here is \nan asylum, into which converts of superior casts may retire, \nand the enlightening doctrines of the Gospel, when once they \nenter into their souls, will destroy the pride of casts, and con- \ntempt of others, and teach them to embrace with affection \nevery Christian, whatever he formerly was, as a brother. And, \nwhen once a Christian cast, if I may so speak, is formed, it \nwill appear more honourable than all the rest, and every be- \nliever will consider himself as exalted, not degraded, by the \nchange. As the number of converts increases, the impedi- \nment will be lessened, till at last it entirely vanishes away. \nBesides, when we recollect, what Christian converts have part- \ned with, and what they have endured, in numberless instances, \nfor the sake of the Gospel ; can we think it impossible for an \nIndian to submit to loss of cast, for the love of Jesus Christ, \nthe joys of his salvation ? \n\nBut the weakness of this objection will be still more appar- \nent, if we consider for a moment, the state of the ancient Pa- \ngan world. The capacity and disposition of the Heathens, to \nreceive the Gospel, is nota new question, just proposed for in- \nli^esti Ration ; it is above seventeen hundred years old. Nay, it \n\n\n\n14 \n\n\n\nlias been tried, and a decision given in our favour. Tlie Gos- \npel was preached to them, and it was crowned with success ; \nnor does it appear, that the condition of the heathens was more \nfavourable to the Gospel, than it is now. In these ancient \ndays, their ignorance of God was as profound, their prejudices \nas violent, their enmity as strong, their vices as detestable ; the \nworldly interests of many, who lived by the follies of supersti- \ntion, as much affected by the reception of the truth ; the Pa- \ngan priests were at least as numerous, as bigotted, as power- \nful in their influence, and as feelingly alive to their honour, \ntheir wealth, and their rank among the people, as they are now \nin any land ; sages and philosophers were as proud, as strong- \nly attached to their own systems, bore as great a sway over the \nminds of the people, from a supposition of superior wisdom, \nand discovered a sovereign contempt of Christianity, and its \nprofessors ; and princes were as jealous of their authority, as \nfearful of any thing that might infringe on their dignity, and \nas sanguinary in opposing whatever they thought had a ten- \ndency to lessen their power, as any can possibly be in modern \ntimes ; yet even then the Gospel flourished, and not merely \nwhile the preachers had the power of miracles and the gift of \ntongues ; but for ages after these had ceased. Does not this \nrepresentation aflbrd much encouragement to us ? \n\nThe wicked lives of men, called Christians, maybe urged as \na peculiar disadvantage in modern times. It is undoubtedly \na stumbling-block in the w^ay, and must beget strong prejudic-^ \nes in Pagan minds. But though this did not exist of old, the \nbelief of it did ; and that was almost as bad in its effects. \nNeed I inform you that Christians weie charged with mur- \ndering children, and drinking the blood in their solemn rites ; \nthat they were accused of promiscuous intercourse in their re- \nligious assemblies j that they were considered by the multi- \ntude as guilty of the most odious vices ? On these accounts, \naccording to the prediction of our Lord, we are informed by \nsome of the gravest historians, that the Christians were hated \nby the whole human race, as a detestable hord, polluted by \nthe most atrocious crimes. With such sentiments, circulating \namong all ranks of men, and generally credited, did the an- \ncient Pagans hear the Gospel ; and, in spite of all these, mul- \ntitudes embraced it. Matters, then, with respect to this cir- \ncumstance, are more nearly on a level, than may be at first im- \nagined ; and, as the convert of old, soon perceived the falsehood \nof the reports circulated against Christians; with the same fa- \ncility the regenerated Pagan now will learn the difference be- \ntween a true believer, and the mere nominal professor, who \ndisgraces the title, and the stumbling-block is thereby remov- \ned. The great David Brainerd informs usj that the rude In- \n\n\n\n15 \n\n\n\ndians urged this objection against Christianity, from the wick- \ned lives of its professors, and with all the energies of ingenuity \nand eloquence. But they were converted by the power of the \nGospel : and the same glorious truths confirmed by the holy \nlives of our missionaries, and accompanied by the energy of the \nSpirit, will, I trust, still produce the same effects. \n\nSome might represent it as an advantage of modern times, \nthat whereas of old, Christians were treated with contempt, \nand were for a season confounded with the Jews, a despised \npeople, now many of the barbarous nations look up to Chris- \ntians as a superior race of beings, on account of their eminent \nskill in arts and sciences ; and are therefore more likely to re- \nceive the Gospel. But I lay no great stress on it in the argu- \nment. The people of Lystra, who venerated Paul and Barna- \nbas, as gods come down from heaven, and hastened with sac- \nrifices to testify their veneration, in a little while stoned them \nwith stones, as the vilest of men, and dragged Paul out of the \ncity as dead. I may however observe, on the whole of this \nparticular, that we have no reason to shrink from the compar- \nison, or to consider modern heathens as more averse to the \nGospel than ancient heathens were. \n\nThe great and hurtful mistake in the whole of this objection \nlies here. People consider missionaries going forth among^ \nthe heathen as mere men, with no wisdom superior to their \nown, with no strength above human, and they are gi*eatly dis- \npirited ; but did we view a missionary as we oughc, and as he \nis, v/ith Jesus his Master at his right-hand, accompanying him \non the way, and the Holy Spirit resting on him like a flame of \nfire, with all his powerful energies, we could not be cast down, \nbut mantain a cheerful hope amidst the darkest appearances of \nPagan ignorance and obstinacy, and persevere, trusting in the \nLord, and in the power of his might. \n\nVI. Another objection is, " How and w^ie re shall we find. \n\nproper persons to undertake the arduous work of missiona- \n" ries to the heathen." \n\nThis is certainly a matter of the highest importance. On \ngood missionaries how much depends ! It is indeed an ardu- \nous office, and requires the union of two distinguishing qualities \nin an eminent degree, knoxvledge and zcaL A missionar)^ \nmust be a burning and a shining light. Ihe rays of divine \nknowledge must shine forth biightly from his mind, and the \nfire of divine zeal burn with a pure flame in his heart. Heat \nwithout light will not suffice for the health and growth even of \nvegetables, far less of spirits. Heat without light is consider* \ned as descriptive of the pit below, not of the New Jerusalenx \nwhere Jehovah dwells. He that goes to preach Chr\'tst in heath- \nen lands, should be a scribe well instructed into the kingdoiB \n\n\n\n16 \n\n\n\n\xc2\xa9i\xc2\xb0 God. His knowledge of divine diings should exceed tlidi \nof an ordinary pastor of a church already formed, because from \nhim a whole country may receive its views of the Gospel, and \nbe cast as it were into his mould. And how pure and full \nshould his ideas of the Gospel be ! When God sent forth the \nfirst missionaries to plant Christianity among the heathen, he \ninspired them with a perfect knowledge of it in all its parts. \nAnd is it not incumbent on us so far to respect the divine pat- \ntern shewn in the mount, as to do all in our power, that those \nwhom we send out to the same glorious w\'ork, shall be men \neminently distinguished for an enlarged and comprehensive \nunderstanding of the mystery of the Father and of Christ I \nThings produce their like. Error in the missionary will pro- \nduce error in the converts ; ignorance will produce false and \nimperfect veiws ; and pure truth in all its parts will produce \npure truth on the Pagan\'s mind, and sanctity and consolation, \nas naturally flowing therefrom. We are going to send, by our \nmissionaries to the heathen, a gift of inestimable value ; and \nwhile we are anxiously careful that it may not be polluted by \nthe defiling fingers of error, should we not also feel a holy so- \nlicitude, that it may not be mutilated or defaced by the rude \nhand of ignorance ? But though knowledge be so important \nand so necessary, it is not sufficient of itself. The pale rays \nof the moon would bring neither grass, nor corn, nor fruit to \nmaturity. To accomplish this, the sun\'s genial beams must \ndiffuse their fructifying virtue over the face of the earth. In \nlike manner^ to the light of knowledge there must be added, in \na good missionary, the celestial heat of zeal ; pure, ardent, per- \nsevering zeal for the glory of God, and the salvation of man, \nmust, like unextinguished fire upon the altar, burn continually \nwithin his breast, unabated by all the difficulties and discour- \nagements which from time to time set themselves in array \nagainst him. I might add, that to these radical qualities, he \nshould join the wisdom of the serpent to the harmlessness of \nthe dove, the most exalted devotion, the most profound humil- \nity, unconquerable meekness, and patience under sufferings \nand trials, which nothing can subdue. Such are the meff \nwhom we wish to send to the heathen. To find them will be, \nwe must own, a matter of great difficulty ; but the difficulty \nis not insurmountable. Such men have been found. There \nwere many such in the primitive ages of the church, not only \nin the days of the apostles, but likewise in succeeding centu- \nries, long after miracles and the gift of tongues had ceased to \naccompany the preachers of the Gospel. What has been may \nbe again. There are just the same materials to work upon, \nand the same artificer, as of old. Human nature is just the \nsame as then ; if it be not better, it is not worse. Christians,. \n\n\n\nir \n\n\n\ntoo, are the same : there are the same divine principles in the \ntvord of God, and the same almighty grace in the Holy Spirit, \nto make them what they were in ancient days. Why then \nshould not as good missionaries be produced now as of old ? \nMinisters are found, who are faithful, and zealous, and suc- \ncessful : but the same grand qualities are required in them, as \nin missionaries ; and it deserves inquiry, whether it may not \nbe laid down as a general remark, " that the same talents and \n" dispositions, which form a good minister in England, would, \n" by a difference of application and by adaption to studies, \n" objects, and pursuits, somewhat varying in kind, have form- \n" ed a good and useful missionary for the service of the hea- \n" then." Besides, missionaries have been formed by other \nsocieties. The Danes, the Scots, the Moravians, have not \nbeen suffered to leave their plans abortive for want of labour- \ners : and have not we as extensive a field of selection as any \nof them can boast of ? \n\nIf we enter into a consideration of the requisite attainments, \nwe shall find nothing insisted on, that is impossible. To learn \nthe language of the heathen is necessary for a missionary. \nBut do not ten thousands learn foreign tongues for amuse- \nment, or for gain ; and will the love of Christ and of souls be \nfound a less powerful motive for exertion ? Self denial is of \nindispensable necessity. But do we not see men practise it \nfrom inferior considerations ? They bid adieu to their dearest \nfriends ; they cross the mighty ocean ; they dwell in the most \nsultry climates ; they associate with the rude and barbarous \ninhabitants ; and are for many years deprived of that society \nwhich was so sweet to them in their native land ; and for what? \nto amass wealth. And will not the certain prospect of treasures \nin heaven, and of one of the brightest crowns of glory, animate \nthe Christian missionary to submit to similar hardships and re- \nstraints ? Nor is this grace peculiar to him ; for in what part \nof the world can a man be a good minister of Jesus Christ, \nwithout the exercise of much self denial in his work ? Patience \nand zeal are required of a missionary in abundant degree. \nBut do we not see them exercised by the man of the world, to \nattain the object of their pursuits ? How many are there now \nin India, who have been for twenty years patiently and zeal- \nously following the wished-for prize. And when we consider \nthis, shall we not be ashamed to object, that we are afraid we \nshall not be able to find missionaries, who will be patient and \nzealous, when labouring in the work of the Lord, that he may \nsee of the travel of his soul and be satisfied ? To make the \nway of salvation known to pagans, how difficult ; yet absolutely \nnecessary ! All good ministers feel something of this in convey- \ning divine instruction to the young and to the ignorant. Be- \n\xe2\x80\xa2S \n\n\n\n18 \n\n\n\nsides, does the adventurous trader continue to make himselt \nunderstood by the naked savages, if we have aught to buy or \nsell ; and though the subject be more difficult, cannot the mis- \nsionary let it be known that he brings the glad tidings of sal- \nvation to them, and that they are required to come and buy it, \nwithout money and without price ? Though hard, this is not \nimpossible ; for he, who created the soul of man, framed the \nGospel of Christ. And he made them so to correspond to \neach other, as that the soul should be large enough to receive \nthe Gospel, and men of the most ordinary capacity in heathen \nlands should be able to understand it. \n\nBut where, it may be said, are those missionaries ? Can \nyou point them out ? Had Christ, before he called his disci- \nples, informed one of the Jewish Rabbies that he wanted \ntwelve men to send into all the world, and convert the nations \nto the faith of his Gospel, would not the wise Rabbi have \nsmiled at the supposed folly, and have said, " where are these \n\ntvv^elve men to be found ? They have not yet breathed the \n" breath of life." But when Christ wanted these, he soon \nfound them, and in situations where no proud Rabbi since his \ntime would have looked for them. And after keeping them \nin his academy for three years and a half, where they received \nlectures in theology, and saw every principle displayed, and \nevery rule exemplified in his life and at his death, he filled \nthem with his spirit, and sent them forth to bring the nations \ninto subjection to him. How well qualified they were for the \noffice both their writings and the success of their ministry af- \nford a satisfactory proof. And cannot our Lord with equal \nease find out missionaries now ? He can and will. As soon \nas they are wanted, these objectors may be convinced that Je- \nsus will call them, put the desn^e into their heart, and they \nwill offer themselves wiUingly for his service. Indeed I be- \nlieve that not a fev/ have already discovered an earnest desire to \nbe employed in this arduous but glorious work. , In fine, if it be \nbut considered with serious attention, that our Lord Jesus \nChrist, when he ascended up on high, received gifts for men on \npurpose to qualify them for every employment in his church, \neven the most difficult ; and that it is his office, and will be \nhis delight to fit missionaries for pulling down the thrones of \nsatan, and extending the kingdom of the Redeemer, certainly \nthe objection will be withdrawn. Perhaps some may evea \nobject, \n\nVII. Whence will the society and the missionaries be able \nto find support ? \n\nI cannot think the main difficulty lies here. Considerable \nfunds will indeed be necessary ; but they will be also readily \npi-ovided. When folly and vanity call for support, no lack of \n\n\n\n1.9 \n\n\n\nETiOney is observed. When an opera house or a theatre is to \nbe erected, is it found impossible to provide funds ? And if \nthese haunts of mere amusement can be raised with ease, shall \nit be an insuperable difRculty to procure a sum of money to \nconvey instruction necessary to the happiness of immortal \nsouls ^ If the lovers of vanity be thus liberal to gratify a for- \nlorn and depraved taste, shall not we, who profess to love God \nand Christ, and the souls of men, exert ourselves, and contri- \nbute of our substance to attain the highest ends which a \ncreature can possibly pursue, the end, for which Jesus shed \nhis blood upon the cross ? Are thousands of professing \nChristians riding in chariots, and shall support be wanting \nfor missionaries to travel in the apostolical mode for the \nconversion of the heathen ? " Is it time for you (says the \n*\' prophet in the context to the Jews of old) to dwell in ceiled \n^\' houses, and this house lie waste r" The same argument \nwould I urge. Many of you dwell in splendid houses, ele- \ngantly furnished ; and some have more than one ; and have \nyou nothing to bestow towards building the house of the Lord \nof hosts ? Others are growing rich through tlie bounty of \nProvidence ; and have you nothing to spare for Christ and \nhis cause ? It cannot be. It is needless to urge the mat- \nter. In this manner had I purposed to reason v/ith you. But \nto my unspeakable joy, you have rendered these few hints al- \nmost needless by the many examples of generosity, which have \nfar exceeded our expectations. Here we have already be- \nheld, and there certainly we shall still behold the triumphs of \nChristian benevolence, and the liberal free-will offerings of pi- \nous zeal. The abundant oblation of the affluent ; the gene- \nrous contribution of the industrious, the day labourer\'s pence, \nand the v/idow\'s mite, will furnish a sacred treasure sufficient- \nly ample for building the house of the Lord in all its glory, \nand for providing support to those who minister in the sanctu- \nary from year to year, till the heathen say, It is enough." \n\nAn Vlllth objection, urged by many is, " There is no \n" door opened in Providence for the entrance of the Gospel : \n" We should wait till such an event take place," and then \ndiligently improve it. \n\nIs not this founded in a mistake ? Certainly a door is open- \ned in Providence ; and we are called upon to enter in. For- \nmerly, in the dark ages, nations had little intercourse with one \nanother ; and such as were separated by the sea, or by coun- \ntries intervening, scarcely knew of each other\'s existence. \nBut since the invention of the mariner\'s compass, every part \nof the globe has been explored ; nearly all the tribes of the \nearth have been brought into view, and some kind of inter- \ncourse established with them. And for what end is all this^^ \n\n\n\n20 \n\n\n\nWas America discovered to our view, that those inhuman \nruffians, who first landed on her shores, might rob the inhabi- \ntants of their country, murder them by millions, and send the \nfew that remained into the bowels of the earth to dig for gold \nto allay the cravings of their accursed avarice ? Were thy \ncoasts, O Africa, unveiled to our eyes, that Christian mer- \nchants, sanctioned by Christian legislatures, might drag thy \nunoffending sons and daughters from their native soil, and all \nthe tender charities of life, to be bondmen and bondw^omen in \ntheir distant colonies, till welcome death put an end to the \nbitterness of sorrow, and proclaimed deliverance from the gal- \nling yoke ? No one that has the spirit of man within him will \ndare to assert the impious falsehood. Do ye think, ye men \nof literature and philosophy, that the chief design is to gratify \nyour curiosity, to make your maps more fuii, your systems of \ngeography more complete, and your histories of man in his \nvarious forms and institutions more perfect ? Do ye suppose, \nye men of commerce, that the great end of God in this dis- \npensation is, that the manufactures of England might find a \nmore extensive and profitable market, and that the commodi- \nties furnished by these distant lands might minister to our \nconvenience, luxury, and affluence ? No ; these are the false \nimaginations of worldly men who see objects through a dis- \ntorted medium. The true state of the case is this : God in \nhis Providence has discovered these nations to us, and given \nus intercourse with them, that a door might thereby be open- \ned for the entrance of the Gospel, and that messengers might \nbe sent to them with the joyful tidings of salvation by the \ncross of Christ. Nay the very discovery of them is the hand \nof God, opening the door, and a loud call to the lovers of the \nGospel to enter in, and labour for the salvation of perishing \nsouls. Philosophers account the mere discovery of these dis- \ntant countries, a door opened for them to go in, and reap all \nthe improvements which science can possibly collect. Mer- \nchants think the mere discovery, a door opened wide enough \nfor them to go in, and purchase from the inhabitants the com- \nmodities of their own country, and dispose of their own in \nreturn. And after this shall we hear Christians whine that \na door is not opened to the heathen for them to enter in, and \nstrenuously exert themselves for the salvation of guilty and \nmiserable men ? For shame, brethren, shall it be said, that th^ \nlove of science, and the love of gain are more powerful in their \nprinciples, more active in their exertions, and less cold and \nformal in seeking an introduction to the heathen, and cultivat- \ning a friendly intercourse with them, than Christian zeal, and \n^e love of immortal souls ! \n\nWhat door, I would ask, do you wish to be opened to you ? \n\n\n\n21 \n\n\n\nwhat do you effect ? what can you expect more than is already \ndone ? We have the Gospel* They have souls to be saved. \nWe know how to convey it to them. We can learn their lan- \nguage to teach them religion, just as readily as another can to \nacquire wealth, and so have a door of utterance. And by \nhumble and fervent prayer, we may hope for the divine bless- \ning and God\'s powerful aid, to convert the sinner and give a \ndoor of entrance. What more then can we require ? What \nis necessary besides, to constitute an open door ? Do you ex- \npect they will send for us to come to them ? But how can \nthat be, seeing they"^re ignorant of the Gospel, and know not, \nunhappy creatures, what the invaluable blessing is, which they \nneed, and which we have to bestow upon them ? \n\nSome men in the course of life, meet with uncommon events, \nor miracles in Providence ; and are therefore ready to look \nfor something extraordinary in the way of direction and en- \ncouragement. But this is not God\'s common method in the \ngovernment of the world ; nay not even in his dispensations \ntowards the church. If you read the history of the planting \nof Christianity, you will find in a very few instances God giv- \ning his apostles partici^lar directions to whom to go, and where \nto preach. But ordinarily there was nothing of this : they \nwent forth, led by the dictates of Christian providence, and \nChristian zeal, wherever there were precious souls, and preach- \ned the word, the Lord working with them. From an accu- \nrate perusal of ecclesiastical history it appears, that this has \nbeen the way ever since, in all the efforts which have been \nmade to propagate the Gospel, even in the most remarkable \nseasons. What open door had Luther, Zwinglius, and Calvin \nto preach the doctrine of the cross to the millions sunk in ig- \nnorance and superstition ? Were they guided and authorized \nby visions and revelations of the Lord ? or did they at first \nfind men inviting them to expose the errors of popery, and to \nfeed them with evangelical doctrine ! No, it was while they \npreached, that people were convinced of their errors, and em- \nbraced the truth. And this may be considered as a general \nl-ule. Before the ministers of Jesus set out to preach, matters \nhad been precisely in the same situation as now with us. \nProvidence unbarred her gate, and shewed them where there \nwere souls to be saved, and this was all the encouragement \nshe gave. But when they had gone forth, and were preach- \ning the word, God opened the door of faith, removed obstacles \nout of the way, and gave efficacy to the word of his grace, and \nthis frequently, where at first there were the most unpleasing \nappearances, and the most violent opposition. If these things \nbe seriously reviewed, it will no longer be objected, that a door \nis not opened for the preaching of the Gospel to the heathen. \n\n\n\n22 \n\n\n\nIX. It is objected by some, *\' what right have we to mter- \nfere with the religion of other nations \n\nSome think it enough, if people have a religion ; and if they \nbe sincere in it, they conclude, that they shall certainly be sav- \ned ; no matter of what kind the religion is. This discovers \nthe lowest abyss of mental stupidity, and an utter ignorance of \nthe nature of God and virtue. Is there not a difference in \nthings themselves ? Will poisoia nourish the body, like whole- \nsome food ? Will a spell or a charm heal diseases, like an ef- \nficacious medicine ? Will darkness serve to shew a traveller \nhis way, as well as light ? If a man sets out on a journey and \nadvances with diligence, does it not matter, whether he be on \nthe right road ? Is there no difference between truth and er- \nror, between verity and falsehood, between right and wrong ? \nCan the infinitely wise God be pleased with a religion, full of \nridiculous absurdities ? Can a holy God be delighted with an \nhomage, which does not proceed from holy dispositions, and \nwhich has no tendency to produce them? Can a righteous \nGod ever accept services which give no honour to his recti- \ntude ; but on the contrary, trample it under foot ? Can a good \nand gracious God look with approbation on a ritual, sangui- \nnary in its nature, and noimshing the seeds of enmity and re- \nvenge, and \\Fhere there is not a spark of benevolence, or love \nto God, and love to man ? If after this, a person will still \nmaintain, that it matters not wdiat a man\'s religion is, provid- \ned he be sincere, to argue with him is to lose both time and \nlabour. \n\nBut some who acknowledge the religion of " the heathen to \n" be bad," still say, " what right have we to interfere ?" If \nreport speak truth, this was urged in the first assembly of a \nChristian land, by a great name in the literary^ nay in the r^- \nIigious^ or rather in the ecclestastkal world. How little weight \nthere is in the objection, whenever, or by whomsoever urged, \nwill be evident, when you consider, that we have an authority, \nparamount to every other ; the authority of Jehovah himself, \nfor carrying the Gospel to the heathen ; and not only his au^ \nthority, but his express command, which makes us criminal if \nwe disobey. " Go," says the Son of God, to his disciples, \nMatt, xxviii, 19, " go, teach all nations, baptizing them in the \n\nname of the Father, and of the Son, and of the Holy Ghost ; \n" teaching them to observe all things w hatsoever I have com- \n\nmanded you ; and, lo, I am with you always, even unto the \n\nend of the world. Amen." Such is the commission, and it \nmust abide in force, till it be executed ; that is, till all nations \nbe taught, and with respect to time, until the end of the world, \nshould the design rot be accomplished sooner. As the na- \ntions are not yet all taught the religion of Jesus, it is evidenty \n\n\n\n23 \n\n\n\nthat the obligation to teach them, is in force on us, as his dis- \nciples ; and we have the highest authority to proceed in the \nwork, and to interfere with the religion of the heathen nations* \nBut to descend from authority to reasoning : Is not active \nbenevolence one of the grand principles of Christianity? I \nnever felt the obligation to exercise it in an extensive degree, \nas I do now ; and I fear we have all greatly neglected this \npart of duty. Benevolence teaches us to do good, both to the \nbodies and souls of man ; and the numerous distresses, and \nmiseries, which overspread the earth, are loud calls to every \nChristian\'s benevolence for relief, and to his utmost exertions, \nif possible, to lessen or remove them. If a country were \nstarving from a grievous famine, would it be a culpable inter- \nference, to freight a vessel, and send them our bread to eat ? \nAnd if their souls be starving from a famine of the word of \nGod, shall it be accounted wrong, to convey to them the bread \nof life ? Did pestilential disease ravage an unhappy land, \nand there was no medical man to administer relief ; if a phy- \nsician should kindly go to dispense a sovereign remedy, and \nrestore the sick to health, would it be an improper interfer- \nence ? And if by the raging of the mortal malady of sin, the \nwhole head be sick, the whole heart faint, and miserable pa- \ngans ready to perish, is it blamable to attempt to heal and save \ntheir diseased souls ? If we heard, that in a pagan countr)^, \nsuperstition and fanaticism brought annually to the altar a \nhundred thousand men and women, would an attempt in some \nardent philanthropist, to convince them of the folly and wick- \nedness of the barbarous custom, be a criminal interference with \nthe religion of the infatuated people ? And shall the endeav- \nours of Christian benevolence to save hundreds of thousands \nof perishing sinners among the pagans from the miseries of \nthe second death, be branded with the defaming name of a \nmeddler in other men\'s matters ? If a nation were ignorant \nof the arts of civilized life, and of those discoveries which \ncontribute to human happiness, would it be a culpable inter- \nference for a society to send persons to teach men to sov/ and \nplant, to build houses, and procure abundance of every com- \nfort ? And shall a crime be imputed to those who would teach \nrude pagans, ignorant of all the arts of the spiritual life, the \nscience of faith in a Saviour, the art of holy living, so as to \nplease God, the way of maintaining fellowship with the Fa- \nther, and with his Son Jesus Christ, and the certain method of \nsecuring eternal blessedness beyond the grave ? Rise up no\\\\\\ \nthou who interest the objection, and say, what man, or body \nof men, have obtained a patent from heaven, to stop the cur- \nrent of Christian benevolence from flowing through the place \nef their abode, or to concenter and perpetuate misery in th& \n\n\n\n24 \n\ncountry where they dwell ? Stand forth, and speak before the \nthousands who surround thee. But thou art wise to hide thy \nhead for shame, and conceal thy folly. Once more, \n\nX. Others say, We have heathens enough at home, let \n*\' us convert them first before we go abroad." \n\nThat there are vast multitudes in England, as ignorant as \nheathens, it is painful to be compelled to acknowledge. That \nevery method should be employed for their instruction and \nsalvation, what Christian will not loudly affirm ? But do you \nmean by the objection, that all the people at home should be \nconverted before we go abroad ? This mode of arguing would \neffectually prevent proceeding in the villages too, because those \nwho are in town may on these principles say, " There are \nhundreds in the neighbouring streets, still in a state of im- \n" penitence ; why therefore should I go out into the places \n*\' around, while there are so many wicked people at my door." \nSuch reasoning and such conduct would hinder the progress \nof the Gospel in the world, and restrain that active benevo- \nlence, to which God has here assigned some peculiar service, \nand to which he has proposed objects so numerous and im- \nportant. \n\nThe apostles did neither argue nor act in this way, else they \nhad never gone beyond the bounds of Jerusalem or Judah ; \nand the Gentiles had remained ignorant of the gospel unto this \nhour. Had Peter said, " There are unbelieving enough in the \n" land of Canaan, let us convert them first, before we go to \n" the Gentiles," what would have become of those, who were \nnot of the seed of Abraham ? Or if Paul, the apostle of the \nGentiles, when he went down to Antioch, and preached in that \npopulous city, had, if requested to go into Greece or Italy^ \nmade this reply : Why should I ; there are a hundred thou- \nsand heathens in A^ntioch : It is needless for me to go further^ \nas long as 1 live : What would then have become of us, or of \nall who live in these remote parts of the earth ? But this ob- \njection is not derived either from apostolical reasoning or con- \nduct. 1 hey were itinerant preachers : They travelled from \ncity to city, and frum country to country. Wherever they \nwent, they scattered the seed of the word, made converts, form- \ned them into a church, and then removed to some other place, \nwhere the sound of the gospel had not been heard. This has \nlikewise been the method in all remarkable revivals of religion^ \nas at the reformation from Popery, and in more limited effu- \nsions of the Holy Spirit on particular lands. Besides, it is \nwith a bad grace indeed, that the objection is offered among \nus. For more than two hundred years has the Gospel been \npreached in England ; and now, when it is proposed to send \nit to Pagan nations, an objection is raised, in order to quench \n\n\n\nthe siicred fire of pious zeal. What have you been doing all \nyour days in converting the heathen in the dark places of Eng- \nland ? If nothing, with what face could ye object to this be- \nnevolent plan ? If something, then go on at home, while oth- \ners labour abroad : and both domestic and foreign heathens \nwill leceive unspeakable benefit. That apostolical man, Brai- \nnerd, mentions, that the conversion of the Indians had a very \nhappy effect on some of the people in America, by producing \na solemn fear lest they should be rejected and cast off. Sin- \ngular advantages will, I trust, result to the people of England \nfrom the successful exertion of our plan, and the zealous ef- \nforts of our missionaries among the distant and unenlightened \nnations of the earth. \n\nI have now considered every objection, which appeared like- \nly to be raised. Shall I flatter myself that I have given a sat- \nisfactory answer ? Where prejudice and dislike to the cause \nproposed the difficulties, it is not to be expected that I should \nprevail. But where the\' objections have been made by candid \nand impartial minds, which had not weighed the matter atten- \ntively, nor had sufficient means of information, I would fain \nhope I have not spoken in vain. \n\nIs there then no difficulty in the way, but may be surmount- \ned ? Let me intreat you all, my brethren, to exert yourselves \nto the utmost in this glorious work. There is but one privi- \nlege I know of, which we have above the saints in heaven. It \nconsists in a capacity of being instrumental in the conversion of \nsinners to God. With what avidity should we improve it ? \nAn opportunity now presents itself : embrace it without de- \nlay. I need not inform you that there is one way in which \nyou may all promote it \xe2\x80\x94 by your prayers* Here let all unite. \nWhenever you enter into your closet, let there be one suppli- \ncation for the blessing of God on the missionary society. Re- \nmember it always in your family devotions : and let it never \nbe forgotten in public worship. While it is not forgotten, see \nthat you offer up the effectual fervent prayer of faith. It has \nbeen remarked by some, that in the intercessory part of pray- \ner, the devotion of the assembly has been most relaxed : let us \naim that the observation may no more have place ; but that then \nthe souls of the worshippers may burn with peculiar ardour. \nYour pecuniary aid I need not urge ; when called upon, your \ngenerosity will be displayed. And if dire necessity should \nprevent any of you from performing this act of benevolence, \nit will, I am sure, fill you with regret to be obliged to with- \nhold your hand in so good a cause. Cultivate a spirit of zeal \nfor the prosperity of the kingdom of Christ in the world ; and \nseek to have your souls enlarged in ardent desires for the sal- \nvation of precious souls. Recommend this glorious cause to \n4 \n\n\n\n^6 \n\n\n\nisthers. Interest in it as many as you can ; and strive to kin-^ \ndie in the breasts of all around you that ardour of zfaV which \nyou yourselves fell. Thus will it spread from soul to soul ; \nand the number of those, who pray and long for the conversion \nof the heathen, be greatly increased. Consider this, I beseech \nyou, for it is not considered by any of us as it ought : " One \n" important idea conceived in the mind of an individual, and \n" uttered with energy in conversation, will swiftly fly from man \n" to man, till in the space of a year it has enlightened the un- \n^\' derstanding, warmed the hearts, and giveii a direction to the \n*\' conduct of thousands : and it is still in a progressive state of \n^\' extension. In process of time it may influence a nation, \nand a world." \n\nTo find missionaries for the service of the heathen, as it is a \nmatter of the last consequence, so it is a thing in which all \nshould give their aid. There are many whom modesty con- \nceals from public view, that would be good messengers of the \ngospel of peace. The man who shall point out one of these \nwill render us an essential service. Blessed are ye among \nmen, women, who have children, that shall dedicate themselves \nto the service of the Lord Jesus among the idolatrous nations. \nHad I a son arrived at years of maturity, who was qualified \nfor the office, I should feel the most delicious sensations at \nseeing him offer himself as a missionary to the heathen, and \nembark for India, or some remote island in the most distant \nsea\xc2\xab I should think him better provided for, than if he went \nto Hindostan, under the most powerful patronage, with the \nfairest prospect of affluence and honours. And should he at \nseme future time return for a season, and in giving you an ac- \ncount of his ministry be able to say to you, There are hun~ \n" dreds of persons in the place from which I came, who have \n*\' been converted by the ministry of the word ; and v/hom \n\nGod hath honoured me to turn from idols, to serve the liv- \n" ing and true God, and to wait for his Son from heaven, \n\neven Jesus, who delivereth us from the wrath to come," I \nshould esteem it a greater honour to myself, and a greater hap- \npiness to him, than if he were to visit his native land with the \nprincely treasures and the eastern splendour of a Hastings or \' \na Glive. But how great will our obligations be to those who, \nhaving received from the God of providence and grace, the \ngrand qualities of good missionaries, shall come forward and \noffer themselves for the work of the Lord. Honourable in- \ndeed, among men, honourable in the eyes of angels and of God \nwill our first missionaries be. Hail, ye blessed of the Lord, I \nadmire your choice : I feel a veneration for you ; may the Lord \ngo w ith you, and bless you ; and what you lose in the pleas- \nlares of civilized society, may you find more than compensate^ \n\n\n\nm teilowship with God, and in seeing your labours crowned \nwith abundant success. Delightful will it be to you to be sur- \nrounded with your converts, and to find in them fathers and \nmothers, sisters and brothers, sons and daughters, relatives \nand friends. Your place in heaven will be near to apostles, \nmartyrs, and reformers ; and your crov/ns shine with superior \nlustre. We, who are merely stated pastors in churches already \nformed, look up to you as our superiors, and honour you as \ndisplaying that dignified temper and conduct which places you \nhigh in the scale of moral excellence. \n\nWhy should w^e be cast dow^n at the prospect of difficulties \nin the w^ay ? Let our whole dependtnce be placed in the wis- \ndom, power, and grace of the Lord Jesus Christ. He can ex- \nalt every valley, level every m.ountain and hill, make the way \nto places plain, and the crooked straight ; and by removing \nevery stumbling block, prepare the rough for his servants, and \nmake the triumph of the cross glorious in the eyes of the na- \ntions of the earth. To attem.pt is noble. To fail here is more \nhonourable than to succeed in most other pursuits. Should we \nfail of success, while w^e may be grieved that the heathen are \nstill to remain in darkness, we shall have no reason to repent \nof our undertaking. Will the future part of our life roll on \nmore unhappy or disreputable, because w\'e attem.pted without \neffect to extend the boundaries of the kingdom of Jesus Christ? \nW^ill it tinge our cheeks with shame, when we are laid upon a \ndeath bed, that we were strenuously engaged in an imsuccess- \nful effort, to spread the knowledge of Christ among the heath- \nen ? Or will it co\\ier us w^ith blushes when we approach the \n\'throne of God at the judgment, to have it said by an attending \nspirit, " That man was an ardent supporter of an unsuccessful \n\nsociety, whose object was to bring the heathen to seek sal- \n" vation through the blood of the Redeemer\'s cross." \n\nBut I hope better things, even the success of our plan \nfor the salvation of the heathen, though I thus speak. Yet \nmistake me not ; discouragements, many and great, we may \nmeet w^ith, and perhaps want of success w^here our hopes are \nmost sanguine. Nay, Providence may seem to frown on our \nattempts, the ears of Jehovah to be shut against our prayers, \nand seasons roll on with little prospect of advantage. Be not \ncast down at this, nor surprised if scoffers laugh loud amidst \ntheir derision of our folly. Why that despondency ? Whence \ncame that in^pious whisper, " w^e may now give up all for \n" lost ?" Remember God seeth not as man seeth : he w\'orketh \nnot as man w^orketh, and he accomplishes his plans in a w^ay \npeculiar to himself. In those designs which are most pleasing \nin his sight, and to which he has determined the most favour- \nable issue, it frequently happens, that it is not till after a trial \n\n\n\n28 \n\n\n\nof persevering faith and patience, that he gives success ; and \nwhen he does give it, it is xvhere and xvhen^ and in a manner \nwe did not expect. Success in God\'s place, and time, and way, \nI do look for on our elForts : we have every encouraging rea- \nson to build our hopes upon, and if M\'^e should succeed, O how \ndelightful the prospect which rises to our view ! Idolatrous Pa- \ngans changed into Christians, who worship God in spirit and in \ntruth. Churches formed of worshippers of stocks and stones ; \nand prayers and praises ascended to God and to the Lamb, in \nlands where the voice of Jehovah was never mentioned before. \nWhat joy must there be in heaven, when the saints and angels \nthere look down and behold the glorious change ! Who can ex- \npress the delight that we shall feel, to see our missionaries visit \nlis after revolving years, accompanied by some of their converts, \npresenting the gods of the heathen, which their former wor- \nshippers have sent as symbols of the triumphs of the cross, and \nunequivocal evidences of their contempt for idolatry, and that \nthey now treat with derision those things, which were once \ndeemed most sacred. How sweet an employment to hear them \nrecount the great things, which God hath been pleased to do by \ntheir ministry, and expressing an anxious wish to return to their \ndear children in the Lord, animated with the most ardent de- \nsire to extend more widely the boundaries of the Mediator\'s \nkingdom j how reviving to receive accounts of increasing suc- \ncess from year to year ! And should we, through the mercy of \nGod in Christ, reach the world of glory, what ecstacy shall we \nfeel at seeing multitudes of converted Pagans enter heaven, of \nwhom it is proclaimed, that they owe theiii knowledge of sal- \nvation to our present meeting. To conclude, this year will, 1/ \nhope, form an epoch in the history of man ; and from this day \nby our exertions, and by-the exertions of others, whom we shall \nprovoke to zeal, the kingdom of Jesus Christ shall be consid- \nerably enlarged, both at home and abroad, and continue to in- \ncrease, " till the knowledge of God cover the earth, as the wa- \n" ters cover the sea." When we left our homes, we expected \nto see a day of small things, which it was our design not t<\xc2\xbb \ndespise, but to cherish with fond solicitude. But God has be- \nyond measure exceeded our expectations. He has made a lit- \ntle one a thousand, and has inspired us with the most exalted \nhopes. Now we do not think ourselves in danger of being \nmistaken when we say, that we shall account it through eterni- \nty a distinguished favour, and the highest honour conferred on \nus during our pilgrimage on earth, that we appeared here, and \ngave in our names among the Founders of the Missionanj So- \ncietij ; and the time will be ever remembered by us, and may it \nbe celebrated by future ages, as the iERA OF CHRISTIAN \nBENEVOLENCE. \n\n\n\nDeacidified using the Bookkeeper proces \nNeutralizing agent: Magnesium Oxide \nTreatment Date: Sept,. 2005 \n\nPreservationTechnologie \n\nA WORLD LEADER IN PAPER PRESERVATIO \n\n1 1 1 Thomson Park Drive \nCranberry Township, PA 16066 \n\n(724) 779-2111! \n\n\n\n'