may we not expect that the empire will for the future be propi tiously administered, and flourish in progression, without the aid of a religious institution?

In answer to such an observation, we might ask, what it would avail the English nation that it were swayed by the ablest policy for the next ten years, if during that period, youth were denied the advantages of religious instruction, and the national church were abolished? Peculiar as is the administration of India as subject to Britain, no comparison can be instituted between its present consolidated empire, and its former factorial state; or between what was tolerable a few years ago, and what is expedient now.

5. It cannot be justly objected to an ecclesiastical establishment in India, that it will promote colonization. It will prob ably have a contrary effect.

It is to be hoped indeed that the clergy themselves will remain in the country to an old age, in order that they may acquire the reverence of fathers, and that their pious services may not be withdrawn, when those services shall have become the most valuable and endearing to their people. But it may be expected that the effect of their Christian counsel, will accelerate the return of others; by saving young persons from that course of life, which is so often destructive to health and fortune. 6. What is it which confines so many in this remote country, to so late a period of life? The want of faithful instructors in their youth. What is it which induces that despondent and indolent habit of mind, which contemplates home without affection, and yet expects here no happiness? It is the want of counsellors in situations of authority, to save them from debt, on their arrival in the country; and to guard them against that illicit native connexion, (not less injurious, it has been said, to the understanding than to the affections,) which the long absence of religion from this service has almost repdered not disreputable.

7. Of what infinite importance it is to the state, that the Christian Sabbath should be observed by our countrymen here, and that this prime safeguard of loyal, as well as of religious principles, should be maintained in this remote empire. But how shall the Sabbath be observed, if there be no ministers of religion? For want of divine service, Europeans in general, instead of keeping the Sabbath holy, profane it openly. The Hindoo works on that day, and the Englishman works with him. The only days on which the Englishman works not, are the Hindoo holidays: for on these days, the Hindoo will not work with him. The annual investment sent to England, particularly that belonging to individuals, has this peculiar to it, considered as being under the law of Christian commerce,

that it is, in part, the produce of Sunday labour by Christian hands.

8. Does it not appear a proper thing to wise and good men in England, (for after a long residence in India, we sometimes lose sight of what is accounted proper at home,) does it not seem proper, when a thousand British soldiers are assembled at a remote station in the heart of Asia, that the Sabbath of their country should be noticed? That, at least, it should not become what it is, and ever must be, where there is no religious restraint, a day of peculiar profligacy! To us it would appear not only a politic, but a humane act, in respect of these our countrymen, to hallow the seventh day. Of a thousand soldiers in sickly India, there will generally be a hundred, who are in a declining state of health; who, after a long struggle with the climate and with intemperance, have fallen into a dejected and hopeless state of mind, and pass their time in painful reflection on their distant homes, their absent families, and on the indiscretions of past life; but whose hearts would revive within them on their entering once more the house of God, and hearing the absolution of the Gospel to the returning sinner.

The oblivion of the Sabbath in India, is that which properly. constitutes banishment from our country. The chief evil of our exile is found here; for this extinction of the sacred day tends, more than any thing else, to eradicate from our minds respect for the religion, and affection for the manners and institutions, and even for the local scenes, of early life.

9. Happy indeed it would be, were it possible to induce a learned and pious clergy to colonize in English India. They would be a blessing to the country. But let us rightly understand what this colonization is; for the term seems to have been often used of late without a precise meaning. If to colonize in India, be to pass the whole of one's life in it, then do ninety out of the hundred colonize; for of the whole number of Europeans who come out to India, a tenth part do not re

turn.

10. At what future period will a better opportunity offer for meliorating the circumstances of life in this country. Shall our Christian nation wait till centuries elapse, before she consider India otherwise than the fountain of luxury for the mother country; while her sons, in successive multitudes, sink under the inhospitable climate, or perish in defence of the empire, denied the means of religious instruction and consolation, common to every other Christian people!

11. The slightest investigation, before a competent tribunal, of the state of our church, and circumstances of our countrymen in India, will confirm fully the statement in the preceding pages: and will amplify the necessity of the measure proposed

in the mind of every man who is a friend to his country's honour or prosperity.

12. It will be remembered that nothing which has been observed is intended to imply that any peculiar provision should be made immediately for the instruction of the natives. Any extensive establishment of this kind, however becoming our national character, or obligatory on our principles, cannot pos sibly be organized to efficient purpose, without the aid of a local church.

13. Let us first establish our own religion among ourselves, and our Asiatic subjects will soon benefit by it. When once our national church shall have been confirmed in India, the members of that church will be the best qualified to advise the state as to the means by which, from time to time, the civiliza tion of the natives may be promoted.

PART II.

CIVILIZATION OF THE NATIVES.

CHAPTER I.

On the practicability of civilizing the natives.

1. SUPPOSING an ecclesiastical establishment to have been given to India, we shall now consider the result, in regard to the civilization of the natives.* No immediate benefit is to be expected from it in the way of revolution; but it may be demonstrated by a deduction from facts, that the most beneficial consequences will follow, in the way of ordinary effect, from an adequate cause.

2. The expediency of increasing our church establishment in India, and of communicating Christian instruction to our Asiatic subjects, was debated in Parliament in the year 1793. The resolutions which recognize the general principle of "civilizing the natives of India," were carried, and now stand on record in the Journals of the House of Commons. It was considered, however, as an inauspicious moment (at the commencement of a perilous war) to organize the necessary establishment for India, and the bill was referred to future consideration.

3. Since that period the situation and circumstances of both countries are materially changed. The French revolution has imposed upon us the duty of using new means for extending and establishing Christian principles. Our territorial possessions in the East have been nearly doubled in extent; and thence arises the duty of cherishing the religion and morals of the increased number of our countrymen, who occupy these possessions; as well as of promoting the civilization of our native subjects by every rational means.

4. To civilize the Hindoos will be considered, by most men, our duty: but is it practicable? and if practicable, would it be consistent with a wise policy? It has been alleged by some, that no direct means ought to be used for the moral improvement of the natives; and it is not considered liberal or politic to disturb their superstitions.

See Appendix G.

Whether we use direct means or not, their superstitions will be disturbed under the influence of British civilization. But we ought first to observe that there are multitudes who have no faith at all. Neither Hindoos nor Mussulmans, outcasts from every faith; they are of themselves fit objects for the beneficence of the British Parliament. Subjects of the British empire, they seek a cast and a religion, and claim from a just government the franchise of a human creature.

5. And as to those who have a faith, that faith, we aver, will be disturbed, whether we wish it or not, under the influ ence of British principles: this is a truth confirmed by expe. rience. Their prejudices weaken daily in every European settlement. Their sanguinary rites cannot now bear the noonday of English observation: and the intelligent among them are ashamed to confess the absurd principles of their own casts. As for extreme delicacy toward the superstitions of the Hindoos, they understand it not. Their ignorance and apathy are so extreme, that no means of instruction will give them serious offence, except positive violence.*

6. It is necessary to be explicit on this point; for it seems that, independently of its supposed policy, it has been accounted a virtue at home, not to remove the prejudices of the ignorant natives; not to reprove their idolatry; not to touch their bloody superstition; and that this sentiment has been emblazoned by much eloquence and rendered very popular; just as if we were performing an act of charity by so doing; and as if it were so considered by the natives. It is not an act of charity on our part, nor is it so considered by them. They themselves tell us plainly why we do not mind their religion; "not because we fear to disturb their tranquillity, but "because we have no religion of our own."

7. A Hindoo may live with his English master for twenty years, and never once hear him mention his religion. He gives then his master no credit for his delicacy in not proselyting him. But he gives him credit for this, that he is a humane man, just in his conduct, of good faith in his promises, and indifferent about his (the Hindoo's) prejudices. The very reverse of all which, was his predecessor the Mahometan.

8. Not to harass the natives unnecessarily on any subject is doubtless good policy: but in this case it is a cheap policy, for it is perfectly natural to us, and therefore has ever been maintained. Did we consider their moral improvement equal in

The Christian missionary is always followed by crowds of the common people, who listen with great pleasure to the disputation between him and the Brahmins; and are not a little amused when the Brahmins depart, and appoint another day for the discussion. The people sometimes bring back the Brahmins by constraint, and urge them to the contest again.