A reply to the letters of the Abbe Dubois, on the state of Christianity in India

GIFT OF

A

RE PLY

TO THE

LETTERS

OF

THE ABBE DUBOIS,

ON

THE STATE

OF

CHRISTIANITY IN INDIA.

REV. JAMES HOUGH,

CHAPtfAIN TO THE HON. EAST-INDIA COMPANY, ON THE

MADRAS ESTABLISHMENT.

LONDON:

PRINTED BY R. WATTS.
PUBLISHED BY L. B. SEELEY & SON, 169, FLEET STREET.

H

**^'

CONTENTS.

SECTION I.

p. l.

THE POSSIBILITY OF CONVERTING THE HINDOOS
TO CHRISTIANITY.

SECTION II.

p. 61.

THE NATURE OF THE MEANS EMPLOYED BY THE
ROMAN - CATHOLICS FOR THE CONVERSION
OF THE HINDOOS; TOGETHER WITH THEIR
FAILURE, AND THE CAUSE OF THAT FAILURE.

SECTION lit.

p. 1 1 1 .

THE NATURE OF THE MEANS WHICH PROTEST-
ANTS USE FOR THE CONVERSION OF THE
HINDOOS.

SECTION IV.

P. 155.

THE SUCCESS WHICH HAS ALREADY ATTENDED
THE MEANS USED BY PROTESTANTS FOR THE
CONVERSION OF THE HINDOOS.

47 (

CONTENTS.

SECTION V.

P. 214.

THE PRESENT STATE OF THE SYRIAN CHURCH IN
TRAVANCORE, TOGETHER WITH THE SUCCESS
THAT HAS ATTENDED THE MEANS USED FOR
ITS MELIORATION.

SECTION VI.

P. 248.

THE DUTY AND POLICY OF PROMOTING CHRIS-
TIANITY IN INDIA; AND THE NECESSITY OF
IMPROVING THE CHARACTER OF THE SER-
VANTS OF GOVERNMENT, BOTH EUROPEAN AND
NATIVE.

APPENDIX.

P. 305.

TWO LETTERS TO THE EDITOR OF THE CALCUTTA
JOURNAL—

" Ought Christians to allow People of any Faith or Sect, as Hindoos,
Mussulmans, &c., to work at their Houses on Sunday ?"

SECTION I.

THE POSSIBILITY OF CONVERTING THE HINDOOS
TO CHRISTIANITY.

IN a work recently published by the Abb6
Dubois, late Jesuit Missionary in Mysore,
entitled, " Letters on the State of Chris-
tianity in India," the Author replies in the
negative to the following questions: " First,
Is there a possibility of making* real converts
to Christianity among the natives in India ?
Secondly, Are the means employed for that
purpose, and, above all, the translation of
the Holy Scriptures into the idioms of the
country, likely to conduce to this desirable
object?" His negative to both these queries
he hesitates not to repeat in various parts of
the work; stating it as his " decided opinion,
First, that, under existing circumstances,
there is no human possibility of converting
the Hindoos, to any sect of Christianity : and,
Secondly, that the translation of the Holy
Scriptures circulated among them, so far from

B

2 Possibility of converting the Hindoos.

conducing to this end, will, on the contrary,
increase the prejudices of the natives against
the Christian Religion, and prove, in many
respects, detrimental to it."

" These assertions" he endeavours to sup-
port "by such arguments and proofs as a
long experience and practice in the career
of proselytism have enabled" him, as he con-
ceives, " to adduce." pp. l, 2.

His "arguments" are founded upon the
bad character of the Hindoos, but especially
of the Brahmins — upon the extensive in-
fluence of the latter over all other castes
of Hindoos — upon the nature of their super-
stitions and the inveteracy of their prejudices
—upon the contempt into which Christianity
is, from various causes, brought — upon the
persecutions to which converts are exposed,
&c.&c. (passim) — all of which he regards as
insurmountable obstacles to the dissemina-
tion of the Gospel in Hindoostan.

His "proofs" are deduced from the total
failure, as he asserts, of the means hitherto
employed. If there were the slightest pro-
bability of success, it must, he thinks, ere this
have crowned the exertions of Roman-
Catholic Missionaries, who have laboured
in India for three centuries back, conceal-
ing, with care, every thing in the Christian

Possibility of converting the Hindoos. 3

Religion likely to wound the feelings or offend
the prepossessions of the natives, and en-
deavouring, in every possible way, to con-
ciliate their minds. And since these means
have proved hitherto, and still continue to
prove, abortive, he regards it as the wildest
of speculations for Protestant Missionaries
to think of gaining upon a race of people
like the inhabitants of our Eastern Empire,
with a mode of worship destitute, as he de-
clares, of all attraction.

From a review of the whole subject, he
concludes, that God has predestinated the
Hindoos to eternal reprobation ! ! — that, ie let
the Christian Religion be presented to these
people under every possible light," " the time
of conversion has passed away; and, under
existing circumstances, there remains no hu-
man possibility to bring it back." p. 42, &c.

If his reasoning be sound, and his conclu-
sion fairly drawn, we behold, in the millions
of human beings who inhabit the vast con-
tinent of India, a race of our fellow- creatures
in as hopeless a condition as that of apostate
angels: and, instead of cherishing the rising
sympathies of our common nature, which
would move us to stretch forth the hand of
charity to raise them from so wretched a
prostration of soul, it is our duty to stifle

B 2

4 Possibility of converting the Hindoos.

every tender emotion that straggles within
our bosoms, on beholding their hapless
condition ; lest we should, involuntarily,
speak to them in the accents of mercy, tell
them of the dying love of Christ, and thus,
before we are aware of it, be fighting
against the purposes of Almighty God. If
the Author's views be correct, then we are
justified in maintaining our sovereignty over
the Hindoos, without once offering them
that only equivalent compensation which
is to be found in the benefits of the Christian
Religion !

A question involving such tremendous
consequences, to so great a proportion of
mankind, demands the most serious delibe-
ration. And after perusing and re-perusing
the Abb6's Letters, with that attention
which the importance of the subject de-
mands, and carefully comparing his asser-
tions with my own "experience and practice"
in the Missionary Cause for some years in
India, I have arrived at conclusions diame-
trically opposite to those which he has
drawn : and I here pledge myself to prove,
First, " the possibility of making real con-
verts to Christianity among the natives in
India." Secondly, that " the means em-
ployed for that purpose, and, above all, the

Possibility of converting the Hindoos. 5

translation of the Holy Scriptures into the
idioms of the country, are likely to con-
duce to this desirable object." There are
those who would tell me, that 1 am com-
mitting myself on the very threshold of the
discussion; for that, to assert the possibility
of converting the natives of India to the
Christian Faith, is to betray a total igno-
rance of their character. I have studied
their character; and could, from my own
experience, give a description of their moral
depravity that would afflict the Christian's
soul. But I find that the Abb6, if he thought
it convenient to his purpose, would not
hesitate to deny the accuracy of any de-
scription, how closely soever resembling his
own: p. 145, &c. — I shall not, therefore,
expose myself to the charge of drawing
" exaggerations and misrepresentations re-
specting the Hindoos," but will describe
them in his own terms.

" The Hindoos may be divided into two
classes — the impostors, and the dupes. The
latter include the bulk of the population of
India ; and the former is composed of the
whole tribe of Brahmins." p. 87.

Contrasting the character of Cornelius
with that of the Hindoos, he says, their
" minds seem to be hermetically shut to the

6 Possibility of converting the Hindoos.

voice of truth, and to the rays of light;
and their judgment is led astray by their
passions, and most of their public and private
institutions. I have, alas ! nowhere met,
among the Hindoo Brahmins, another Cor-
nelius, * whose prayers and alms are come
up as a memorial before God.' I have, to
this day, remarked amongst them nothing
but pride, self-conceit, duplicity, lying, and
every kind of unnatural and ami- Christian
vices." p. 92.

" A Hindoo, and, above all, a Brahmin,
by his institutions, his usages, his education
and customs, must be considered as a kind
of moral monster — as an individual placed
in a state of continual variance and oppo-
sition with the rest of the human race,"
&c. &c. pp. 1OO,1O1.

" The leading feature of the education of
a Brahmin is an universal hatred and con-
tempt towards all the human race." He " is
taught, if not positively to hate his friends,
and to return evil for good, at least to con-
duct himself through life by quite selfish con-
siderations, and to sacrifice all, without
exception, to his private interests, without
distinction between friends and foes ; to be
entirely unmindful of the services rendered
to him, and to consider them,* whatever may

Possibility of converting the Hindoos. 7

be their importance and value, as his strict
due/' " A Brahmin is, moreover, obliged,
from duty, to be selfish, intolerant and proud,
insolent and forbidding." p. 102.

At pp. 103 and 104, after comparing the
Brahmin to " those false philosophers of
whom Paul speaks (Rom. i.) ," he adds, " In
reading this chapter of our holy books, and
the forcible style in which the Apostle treats
the subject, one would fancy that he had in
view the Hindoo Brahmins, when he wrote
it. If one would draw up the character of
this caste of Hindoos, it could not be bet-
ter done, than by literally transcribing the
2Qth, 30th, and 3 1st verses of this very
chapter."

" The inferiority of the Hindoo Brahmins
to all other Pagan Nations, with respect to
religion, is the more striking, as they have
not been able to distinguish what is a virtue,
and what is not; since they in general sup-
pose it much more meritorious to render
service to beasts than to men. A pious Hin-
doo Brahmin, who will make it his impe-
rative duty to share his frugal meal with fishes,
snakes, monkeys, and birds of prey, will,
on the other hand, behold, with the coldest
indifference, a poor wretch starving at his
door, without thinking of assisting him."

8 Possibility of converting the Hindoos.

Instead of that great leading precept of
Christian Charity, * Thou shalt love thy
neighbour like thyself,' which is calculated
to convert the whole of mankind into a com-
munity of brothers, it might be said, that the
leading precept of the Brahmins is this,
1 Thou shalt love brutes like thyself.' " " To
practise a virtue from quite disinterested
motives, and only to enjoy the inward sa-
tisfaction of doing good, are things above
their comprehension. Ask a rich Hindoo,
who spends the whole or a part of his for-
tune in erecting or repairing places of reli-
gious worship, in building choultries, &c.
&c. &c., what are his motives for so doing,
his answer will almost invariably be, that he
does so to be publickly praised, as a virtuous
man, during his life, and to transmit his
name to posterity after his death." pp. 112,
113, 114.

Much more to the same effect might be
transcribed from the Author's more ela-
borate work, giving " A Description of the
People of India*:" but these extracts, 1
trust, will be sufficient to satisfy the reader,

* For an exposition of the inconsistency between the Author's
description of the immoral character of the Hindoos given in his
former publication, and that drawn in many parts of the present
Letters, see the Eclectic Review for Oct. and Nov. 1823.

Possibility of converting the Hindoos. 9

that the Hindoo is, indeed, sunk into the
depths of depravity. He will know, also,
what degree of credit is due to the repre-
sentations of the man, who can himself at
one time describe the Hindoo in such appal-
ling characters, and, at another, affect to
have his " indignation roused to a high
degree," by, what he calls, " the exagge-
rations" &c. of the late Mr. Ward of Seram-
pore, who nowhere represents the Hindoo as
worse than a " moral monster." pp. J 45, 1 4Q,&c.

Taking, then, the natives of India as the
Abb6 Dubois himself describes them — and
in more terrific colours they need not be
depictured ! — I nevertheless maintain the
possibility of converting them to Christ: for
the Gospel has been proclaimed to as bad a
people, and that with success.

I will not fetch my proofs from Ancient
Greece or Rome, Britain or Gaul, the Sar-
matae or Daci, Scandinavians, Goths, or
Vandals ; though all these, and many other
people converted to the Faith, were, as
might be easily shewn, as unpromising sub-
jects for the Gospel as the inhabitants of
Hindoostan.

The testimony of St. Paul to the character
of the Corinthians, previous to their conver-
sion, shall suffice : — " Neither fornicators,

10 Possibility of converting the Hindoos.

nor idolaters, nor adulterers, nor effeminate,
nor abusers of themselves \vith mankind, nor
thieves, nor covetous, nor drunkards, nor
revilers, nor extortioners, shall inherit the
kingdom of God. And such were some of
you ; but ye are washed, but ye are sancti-
fied, but ye are justified, in the name of the
Lord Jesus, and by the Spirit of our God."
( 1 Cor. vi. 9 — 11. See also Eph. ii. 1 — 5.
Coloss. iii. 5 — 7. &c.)

Then let us not despair of the Hindoo, bad
as he confessedly is ! The same Almighty
Being, who shewed mercy to the depraved
Corinthians, is able— and who dare say He is
not willing? — to deliver " the natives of In-
dia" also from the bondage of corruption,
and translate them " into the glorious liberty
of the Children of God."

Easy were it to prove, that the Hindoos
are less culpable before God, than the
Israelites who were cotemporary with our
Lord and His Apostles. They have as yet
manifested little of that perverse temper which
led the Jews, at one time, to take offence at
the strictness of John the Baptist; and, at
another, at the freedom of Christ : (Matt. xi.
16 — 1Q.) They have not yet resisted those
incontrovertible evidences for the truth of
Christianity which were vouchsafed to the

Possibility of converting the Hindoos. 1 1

Jews, who had the testimonies of prophecy,
of John the Baptist, of miracles, and of a
voice from heaven. Consequently, the Hin-
doos, in rejecting the Gospel, could not be
so culpable as the Israelites were, even though
it had been stated to them in its purity,
without any admixture of human error or
device. Our Lord himself hath declared
thus much: (Matt. xi. 2O, 21.) Bad as the
Hindoos are, they are not worse than the
inhabitants of Sodom. — No (M. Dubois may
rejoin); but these miserable people, with
their city, were destroyed by fire and brim-
stone from heaven. — True : yet our Lord
declares, that it shall be more tolerable for
them, in the day of judgment, than for the
inhabitants of Capernaum, and, conse-
quently, for every other people who rejected
Him, notwithstanding the evidence he gave
them of His divine character and authority,
by performing many mighty works in their
presence: (vv. 23, 24.) The more numerous
the religious privileges which we enjoy, or
the opportunities that we may have for se-
curing our salvation, in the event of our
neglecting to avail ourselves of them, the
more tremendous will be our doom !

I am, then, at a loss to divine how the
Abb£ Dubois can reconcile to his mind his

12 Possibility of converting the Hindoos.

abandonment of a people under the circum-
stances of the present inhabitants of India
— and from his avowed conviction, that they
lie under the irrevocable curse of the Al-
mighty, and are doomed to eternal reproba-
tion! (p. 42») The gracious Redeemer was
much more merciful to the Children of Israel,
though their offences were greater, and His
own precious blood cried aloud from Cal-
vary in judgment against them. In the
prospect of their rejection of Him, and the
mercies which he proffered them, He uttered
a tender lamentation over their devoted city :
(Matt, xxiii. 37.) Ere He bowed His head
in death, He breathed forth this pathetic,
this compassionate ejaculation, " Father,
forgive them ! for they know not what they
do:" (Luke xxiii. 34.) He commanded the
Apostles to begin the preaching of repent-
ance and remission of sins at Jerusalem :
(Id. xxiv. 47 .) Accordingly, St. Peter, having
reproved the men of Israel" for denying
" the Holy One and the Just," and killing
" the Prince of Life," exhorts them to " re-
pent and be converted," that their " sins
may be blotted out;" and encourages them
to hope for mercy: (Acts iii. 13, &c.) St.
Paul most feelingly lamented their state,
with " great heaviness and continual sorrow

Possibility of converting the Hindoos. 13

in his heart ;" for " he could wish himself
accursed (separated) from Christ for his
brethren," &c. (Rom. ix .l,&c.) For some
time after our Lord's resurrection, the other
Apostles also confined their ministry to the
Jews ; and even when, upon the persecution
which arose after the death of Stephen, they
were scattered abroad, very few of the Dis-
ciples travelled beyond the land of Pales-
tine (Acts xi. 19,20); and wherever they
went, they invariably addressed themselves,
in the first instance, to the Israelites : (Acts
xiii. 46, &c.) Nor did they abandon Je-
rusalem, notwithstanding all they suffered,
and the partial success that attended their
labours there, until the signal for their depar-
ture, which Christ had given them, appeared :
(Matt. xxiv. 15, &c.) The destruction of
their city and temple was suspended forty-
three years after the Crucifixion ; and during
the whole of that period, they were ad-
monished, again and again, to look on Him
whom they had pierced, if haply the blood
which they had shed might wash away their
crime.

Such were the feelings of Jesus Christ and
His Apostles towards the Israelites — a peo-
ple, than whom no other nation has been, or
can be, placed in a situation to commit the

14 Possibility of converting the Hindoos.

greatest of pardonable crimes. To them
alone has the Lord of Life and Glory been
" manifest in the flesh ;" and, consequently,
none but they can have had the opportunity
of shedding His precious blood. — Then, will
any uninspired mortal be so presumptuous,
as to pronounce any other nation under hea-
ven to be irrevocably doomed to eternal
misery, and that for crimes of inferior magni-
tude, and committed under less aggravating
circumstances ? Or, will he be so unfeeling
as to act upon that presumption, by ceasing
to labour, and by exerting his ability and
influence to dissuade others from labouring,
to bring them to the knowledge of " the only
true God," and to the faith of the only
" Mediator between God and Man?" (i Tim.
ii. 5.)

The Abb6 Dubois is aware, that, in order
to justify such a conclusion and such con-
duct, it is necessary to shew that the Hindoos
have committed the unpardonable sin; which
he, accordingly, endeavours to prove. In
what, I ask, does that sin consist ? Is it not
the attributing of that to the power of Satan,
which the reason of every unprejudiced mind
were sufficient to convince him that nothing
short of Omnipotence could effect? Thus
many of the Jews, when they beheld the

Possibility of converting the Hindoos. 15

mighty works, and heard the heavenly dis-
courses, of Jesus, said, " He hath a devil,
and is mad :" (John x. 20.) They accused
Him of " casting out devils, by Beelzebub,
the prince of the devils :" (Matt. xii. 4.)
This crime of blasphemy against the Holy
Ghost, our Lord did declare to be unpar-
donable : (Ib. 31, 32.) But no other sin
whatever, not even the bitterest invectives
or most malicious slanders uttered against
Himself, nor the greatest cruelty inflicted
upon His sacred person, did He exclude
from the hope of pardon.

What facts, then, does the Abbe" advance,
in proof of the Hindoos having committed
this unpardonable offence? " The Christian
Religion," he says, " has been announced to
the natives of India, without intermission,
during the last three or four centuries ; at the
beginning with some faint hopes of success,
but at present with no effect." p. 42.

Admitting, for the sake of argument only,
that what he alludes to was the unadulterated
Gospel, and that its rej ection. constituted the
unpardonable offence ; still he ought to know,
that it has been preached to a comparatively
small proportion of the hundred millions who
inhabit the Indian Continent. How then,
upon the principles of Scripture, or common

16 Possibility of converting t/te Hindoos.

justice, or the feelings of humanity, can he
reconcile to his conscience his sweeping con-
demnation of the whole, for the transgression
of the few ? Neither our Lord nor his Apo-
stles acted thus towards the Jews. Though
Jesus declared, that such as had blasphemed
against the Holy Ghost could not be forgiven,
yet did He continue to labour, and pray,
and weep, and suffer for the rest. St. Paul
expressly declares, that, as a nation, they
were not rejected by God : (Rom. xi. 1, &c.)
while he and the other Apostles continued
to exert themselves, as already shewn, to
promote the conversion of their brethren.
Then, even though M.Dubois be correct in
charging those Hindoos who have rejected
the Roman-Catholic mode of faith with com-
mitting the unpardonable sin, yet, by what
Scriptural authority or precedent does he
turn his back upon all the other natives of
India, and doom them to the irrevocable
curse of Almighty God? A revelation from
Heaven can alone justify such conduct ! St.
Paul required no less to divert him from his
purpose, when he desigaed " to preach the
word in Asia," and " assayed to go into Bithy-
nia:" (Acts xvi. 6 — 8.) And I am persuaded
that I utter the sentiment of every consistent
Christian, when I declare, that nothing short

Possibility of converting the Hindoos. 1 7

of a manifestation of the Divine Will, equally
unquestionable, should induce Missionaries
to abandon the vineyard which they occupy
in the East.

The Abb6 Dubois seems to think that the
instructions given by our Lord to His Dis-
ciples, when He sent them forth to preach,
(Matt. x. Mark vi. Luke ix, and x.) are suf-
ficient to vindicate his abandonment of the
Hindoos. " Happy would it be, indeed," he
says, " had the divine instructions given by
Christ to his immediate Disciples, in these
chapters of his divine work, been followed
by a great many of those styling themselves
their successors/' The " instructions" to
which he refers are, that they should imme-
diately depart from all who returned not
their salutation and rejected their word :
(pp. 44, 45.) The Abbe assumes, that the
modern Missionary has precisely the same
duty to perform, and is placed in the same
circumstances, as those Disciples of our
Lord ; for without this, his argument falls to
the ground. But I protest against his as-
sumption. In those chapters, our Lord is
not (as the Abb6 affirm s)_ in vesting His Dis-
ciples " with full powers to preacfrHis divine
Religion to all people." He merely charges
them with a temporary office; viz. To an-

c

18 Possibility of converting the Hindoos.

nounce that the kingdom of heaven was at
hand. This proclamation He expressly
directs them to make to the Jews only;
charging them not to go " into the way of the
Gentiles," nor even to enter " into any city
of the Samaritans ;" but to "go rather to
the lost sheep of the house of Israel :" (Matt.
x. 5, 6.) He also invests them with power
to perform miracles, to prove that their com-
mission was divine : (ver. 8.) Where they
were not welcomed, they were forbidden
to remain, only because they had not time
then to stay in order to convince gainsay ers.
It was a hasty journey ; and, therefore, it
was not necessary to provide either gold, or
silver, or brass, in their purses ; nor scrip,
nor two coats (a change of apparel), nor
shoes, nor yet staves, (vv. 9, 10.) Their time
was very limited : consequently, they were
not to suffer themselves to be detained un-
necessarily, but to move on with the greatest
possible speed, in consistency with the ful-
filment of their commission. " For verily I
say unto you," their Master adds, " ye shall
not have gone over the cities of Israel, till
the Son of Man be come :" (ver. 23.)

Should the Abb6 refuse to admit this
brief explanation of the circumstances under
which the Seventy Disciples were sent forth

Possibility of converting the Hindoos. 19

by our Lord, yet, before he can establish his
point, he must prove that the cases are pa-
rallel— that all the Missionary has to do in
India, is, to proclaim that the kingdom of
heaven is at hand — that he has ocular de-
monstration to produce of the divine autho-
rity by which he speaks and acts — and that
circumstances are such as to require him to
pass through the country in haste. And
when he shall have succeeded thus far,
(which he must for ever despair of doing,)
still he will have to shew, that the Gospel
has been actually preached, with fidelity, to
the inhabitants of every town and village in
the East — and that it has been pertinaciously
rejected by every one of them — before the
instructions of Jesus Christ to His Disciples
will authorise him to shake off the dust of
his feet against the whole race of Hindoos.
He further quotes the example of the
Apostles, and particularly that of St. Paul :
(pp. 46, 47.) But, notwithstanding the ob-
stinacy and cruelty with which they were
driven from various places, we nowhere find
that they deliberately abandoned the nation
of Israel to their obduracy and unbelief.
St. Paul, especially, returns again and again
to persecuting cities, and even to Jeru-
salem, though it was testified to him, by
C2

20 Possibility of converting the Hindoos.

the Holy Ghost, that bonds and afflictions
awaited him: (Acts xx. 23. and xxi. 11.)
Though the Apostle of the Gentiles by
divine appointment, yet he did not consider
himself warranted in abandoning the Is-
raelites. When he finds that he can make
no impression on them, " he yields, he sub-
mits, he resigns himself ; he conducts him-
self according to the rules laid down by his
Divine Employer:" (p. 46.) But, in the
spirit of " his Divine Employer," he watches
for another opportunity to introduce his
favourite theme : and when vouchsafed, he
avails himself of it, and repeats his message
of mercy and redeeming love to those who
had hitherto opposed. — And does the
Abb6 Dubois feel himself supported in his
desertion of India by such an example
as this?

But he refers to the sovereign purpose of
God according to election^ in vindication of
his conduct : (p. 42 — 44.) " That God, in his
infinite mercy, will have all men 'to be saved,
and to come to the knowledge of the truth ;'
and, that Christ died for the salvation of all
mankind, and ' came into this world to save
sinners ;' are truths," he says, " acknow-
ledged by all sorts of Christians, if we except
perhaps a few, who maintain the gloomy tenet

Possibility of converting the Hindoos. 21

that God is willing to save only the elect or
predestined :" (p. 105.) Here lie objects to
the doctrine of personal election, as a
" gloomy tenet" How can he possibly
make this quadrate with his own use and
application of that doctrine to one hundred
millions of human beings ? (pp. 108, 109.)
Is it possible that he can be so blinded by
his peculiar notions, and so determined
upon maintaining them in defiance of all
consistency, as to think this application of
the doctrine less gloomy than its application
to a single individual*? I hesitate not to say,
that there is no Christian, in whose heart a
single spark of the love of Jesus glows, but
will feel a thrill of horror pass through his
veins, on reading this deliberate consign-
ment of so many of our fellow-creatures to
perdition ! True, St. Paul does confess, that
the purposes and ways of God are myste-
rious, secret, unsearchable, past finding- out,
&c. (p. 10Q.) And, therefore, because un-
known to us, he has not the temerity, the
inhumanity, so to act upon the doctrine
of predestination, as to abandon any in-

* Unless he holds the doctrine of personal election, what in-
terpretation does he give to Rom. ix. 18.? And to what purpose
does he adopt it as his motto, " Cujus vult miseretur, et quern
vult indurat" ?

22 Possibility of converting the Hindoos.

dividual, not even his bitterest enemy, much
less a whole nation, to eternal misery — and
that for no other reason, but because he
is of opinion that they are doomed to per-
dition by the divine decree, and that, con-
sequently, it must prove a hopeless task to
labour for their conversion to God. Such
is the Abb6's persuasion ; and under these
feelings, he has looked back from the plough
to which he had put his hand : (Luke ix. 62.)
He informs us, that he has laboured in India
two and thirty years in vain ; that " every-
where the seeds sown by him have fallen
upon a naked rock, and have instantly dried
away. At length, entirely disgusted at the
total inutility of his pursuits, and warned by his
grey hair that it was full time to think of his
own concerns, he has returned to Europe,
to pass in retirement the few days he may
still have to live, and get ready to give in his
accounts to his Redeemer :" (Advert, p. vii.)
With his private reasons for retiring, no one
but himself is concerned : but of this, his
final step — viz. The endeavour to deter others
from embarking in the Missionary Cause —
may he consider well, before it be too late,
how he can render such an account as shall
prove satisfactory to his Judge!

He desires to know " who has told us that

Possibility of converting the Hindoos. 23

Christianity shall not remain stationary," and
" continue to the end of the world to be," as
he asserts it has hitherto been, " the religion
of only the minority of mankind :" (p. 108.)
I reply, that Jehovah himself has told us, in
the most unqualified terms, that the Christian
Religion shall one day become universal :
(Psalm ii. 8. Isaiah xi. Q. Daniel ii. 44.
vii. 13, 14. Hab. ii. 14. Zech. ix. 10.) He
admits, indeed, that " Christ has promised
that * the Gospel of the Kingdom shall be
published in all the world, for a witness
unto all nations ; and then shall the end
come.' ' This alone, then, is an argument
for its promulgation throughout India ; until
it can at least be proved that all the inha-
bitants of that land have had a fair opportu-
nity of receiving, or rejecting, that " witness."
But he rejoins ; " Has He (Christ) told any
one, that all nations, or even the majority of
them, should be brought under the yoke of
the Gospel?" (p. 108.) " He has, it is true,
announced that His Gospel should be preached
all over the world; but, to the best of my
knowledge, he has never affirmed that it
should be heard, believed, and embraced by
all nations." (p. 42.) What, then, did He
mean, by comparing it " unto leaven, which
a woman took and hid in three measures of

24 Possibility of converting the Hindoos.

meal, till the whole was leavened ?" or what,
by the parable of the grain of mustard-seed,
" which indeed is the least of all seeds ; but
when it is grown, it is the greatest among
herbs, and becometh a tree, so that the birds
of the air come and lodge in the branches
thereof?" (Matt. xiii. 31—33.) What other
signification can be attached to these para-
bles, but that they are intended to teach
that all nations shall be enlightened by the
doctrines, influenced by the principles, and
seek refuge from the wrath of God under
the peaceful shadow of the Gospel ? Did our
Lord utter a word in opposition to the pre-
dictions of His universal sway over men,
cited above, from the Old Testament? Did
He not imply, in His final command to His
Disciples, to " preach the Gospel to every
creature," that some would " believe and be
baptized," wherever it was proclaimed? (Mark
xvi. 16.) In short, was it not expressly re-
vealed from Heaven, " The kingdoms of
this world are become the kingdoms of our
Lord, and of his Christ; and He shall reign
for ever and ever?" (Rev. xi. 15.)

The Abb6 Dubois shall himself assist me
with another argument, to prove the inac-
curacy of his conclusion. Wishing to in-
validate the late Mr. Ward's account of the

Possibility of converting the Hindoos. 25

immorality of the Hindoos, he hesitates not
to assert, that their general character is
actually superior to that of Europeans :
(p. 152 — 163.) We have already seen how
differently he can write, when he has another
object in view — that he can represent the
Hindoo as entirely destitute of charity, if
his purpose be to shew the impracticability
of converting him from his depraved condi-
tion (p. 113) ; and can go so far as to assert,
that, " in order to make true Christians
among the natives, it would be necessary,
before all things, to erase from the code of
the Christian Religion the great leading pre-
cept of charity :" (p. 63.) But when he
wishes to contravene Mr. Ward's more cha-
ritable and more rational inference from the
same premises — viz. The necessity for their
conversion — he actually asserts, that they
are more charitable than Europeans : (p. 1 59.)
I leave it for him to reconcile these contra-
dictory statements ; and also to explain how
it is possible for a man to be a " true Chris-
tian," without charity: while I go on to
argue, that if he will admit that some Euro-
peans have been really converted to the true
faith of Christ, the possibility of converting
the Hindoos must follow as a fair and natu-
ral conclusion. Supposing that he believes

26 Possibility of converting the Hindoos.

his own statement respecting their superior
virtues to be correct, he cannot fail to per-
ceive that they must be more promising sub-
jects for the reception of the Gospel, than the
inhabitants of Europe.

Again : "When I behold them prostrating
themselves before their gods of stone and
brass, I exclaim," he says, " Such were our
ancestors, and so did they; and so would
we ourselves do, had not God, through his
infinite mercy, taken us out of such an abyss
of darkness, in order to illumine us with the
bright light of his Divine Revelation ! Let
everlasting thanks be returned to Him, for
this the greatest of all his divine favours in
this life:" (pp. 1 14, 115.) Surely the man,
who penned this sentence, forgot himself when
asserting the impossibility of converting the
inhabitants of India ! The only legitimate
inference from these remarks is — not that of
M. Dubois, that the Hindoos cannot be con-
verted, but — that since, by his own shewing,
they are no worse than our own ancestors were,
the same "infinite mercy" and "bright light
of Divine Revelation," which were vouchsafed
to these, may, in the day of God's power,
be extended also to the idolaters of Hindoo-
stan. And if he rightly appreciates "this
greatest of all the divine favours in this life,"

Possibility of converting the Hindoos. 27

and feels grateful to God for it, he renders
to the Lord a very unsuitable return for so
unspeakable a mercy, when exerting his
utmost ability to prevent its diffusion through-
out the habitable globe. Christ is glorified
in the conversion of sinners, from vice and
idolatry, to faith, and holiness, and love.
M. Dubois would persuade us to extinguish
His glory in the Eastern World ; to deny
Him one jewel from the countless multitudes
there, to decorate His crown ; to disappoint
His anticipation of as goodly a company
from the East as from the West, to " sit
down with Abraham, and Isaac, and Jacob,
in the kingdom of heaven :" (Matt. viii. 1 1 .)
The Abb 6 contends, that in no country in
the world has the Christian Religion had to
encounter the stupendous obstacles that are
to be met with in India ; — that the sufferings
which Hindoo Converts would have to en-
dure, must for ever operate as an insurmount-
able barrier to the introduction of the Gospel
among them. " By embracing the Christian
Religion," he says, a Hindoo loses his all.
Relations, kindred, friends — all desert him.
Goods, possessions, inheritance, all disap-
pear. The spiritual tyranny and cunning of
the priests, and the baneful division of the
people into castes, present (as he asserts)

28 Possibility of converting the Hindoos.

such impediments to the propagation of
Christianity in India, as have never existed
in any country whatever: (pp. 13,14. 97 — 99.)

Can the Abl>6 Dubois need to be reminded
of the absolute controul held by the Scribes
and Pharisees, in the days of our Lord, over
the minds of their countrymen? Does he
not know how entirely they gave the tone to
the public feeling, and led the national opi-
nion ? What is there in India that can ex-
ceed the mental thraldom in which the Jews
were held by their Rabbis ? (Matt, xxiii.
4, 13. Luke xi. 52.) In short, we have only
to read the account of the character and
proceedings of the Jewish Rulers, given in the
Four Gospels, to be convinced that every
Israelite who embraced Christianity, at its
first introduction into the world, had, at least,
as much to encounter as can possibly await
the converted Hindoo : (John vii. 46, &c. ix.
xii. 42. xix. 38.)

There is nothing whatever, in the case of
the Hindoo Convert, so bad as what our Lord
candidly led his Disciples, of every age and
country, to expect, as the consequence of
their fidelity to His Cause : — " The brother
shall deliver up the brother to death, and the
father the child : and the children shall rise
up against their parents, and cause them to

Possibility of converting the Hindoos. 29

be put to death. And ye shall be hated of all
men, for my name's sake :" (Matt. x. 21,22.)
" Think not that I am come to send peace
on earth : I came not to send peace, but a
sword. For I am come to set a man at
variance against his father, and the daughter
against her mother, and the daughter-in-law
against her mother-in-law. And a man's
foes shall be they of his own household :"
(Id. 34 — 36. Mark xiii. 9, &c. Luke xii. 49,
&c.) M. Dubois himself knows, that, what-
ever losses, or privations, or reproaches, the
Hindoo may have to encounter on embracing
Christianity, his life is protected by the British
Laws, which would condemn to the gibbet
the murderer of the humblest individual.

Christ forewarns His Disciples, that the
time would come, when whosoever killed them
would think that he did God service : (John
xvi. 2.) Hindoos would persecute a relation
embracing the Christian Faith, more out of
regard for the reputation of their family and
caste, than for the honour of their gods.
And I believe it will be generally allowed,
that persecutions arising from religious bigo-
try have always been more obstinate, furious,
and cruel, than those which have originated
in other causes. The Hindoos therefore, on
embracing Christianity, have less to fear than

30 Possibility of coiwerting the Hindoos.

most of the earlier converts, for they have
not much religious prejudice to encounter.

He asks, "Where is the man furnished with
a sufficient stock of cynical fortitude to be
able to bear such severe trials?" (p. 14.)
There have been Cynics, Stoics, and other
Heathen Philosophers, such as Socrates and
a few more, who have submitted to death,
rather than renounce their sentiments : whilst
Plato, Seneca, and various Greek and Latin
Authors, have, upon philosophic principles
alone, taught a good man to endure patiently,
in the cause of virtue, the severest bodily
tortures that fire or sword can inflict — not
considering what, but how well, he suffers—
" Non quserit quid patiatur, sed quam bene."

Jesus Christ, however, inspires His Disci-
ples with a nobler principle, than Cynical
Fortitude, or Stoical Insensibility. He pro-
mised HIS gracious presence with them, un-
der all their toils, privations, and sufferings :
(Matt, xxviii. 20.) viz. the consolations arising
from the secret operations of His Spirit, and
from the hope of a recompence " manifold
more in this present time, and in the world
to come life everlasting ;" (John xvi. 1 — 7-
Luke xviii. 29, 30.) His predictions of the
persecutions they would endure were fully
accomplished ; as the Acts of the Apostles,

Possibility of converting the Hindoos. 31

and various parts of St. Paul's Epistles,
abundantly testify. And under all their af-
flictions, they experienced their gracious
Master's fidelity to His promises. Though
" troubled on every side," they were " not
distressed ; perplexed, but not in despair ;
persecuted, but not forsaken ; cast down,
but not destroyed :" (2 Cor. iv. 8, &c.) Thus
did God always comfort those that were
cast down : (Id. vii. 5, 6.) They felt as men,
indeed ; yet were they taught, by the words
of the Saviour, and by the spiritual applica-
tion of those words to their minds, to regard
their present afflictions as light, and conti-
nuing but for a moment, when compared
with that " far more exceeding and eternal
weight of glory/' for the enjoyment of which
they were intended to prepare them : (Id.

iv. 17.)

Nor was this spiritual consolation and
support under persecution confined to the
immediate Disciples of our Lord. During
the first three centuries of the Christian Era,
the Church passed through no less than ten
persecutions; many of which were conducted
with a severity of torture, the very recital
of which cannot fail to agonize the heart.
Among the martyrs of that period, we read
of many persons, young, in health and the

32 Possibility of converting the Hindoos.

enjoyment of earthly comfort ; or poor, weak,
and with every natural inducement to escape
from torture and save their lives, by cursing
the name of Christ, and burning incense to
the gods ; yet, rather than make shipwreck
of their faith, they braved death, accom-
panied by the severest pains which the cruel
ingenuity of man could invent. No tortures
whatever, as the Younger Pliny and several
ecclesiastical authors inform us, could move
them from their purpose.

This state of things continued, with but
little intermission, until the Emperor Con-
stantine embraced the Christian Faith. And
the Abb6 Dubois will hardly deny, that these
obstacles to the spread of the Gospel were
much greater than any which " existing cir-
cumstances" in India present. According to
his mode of reasoning, then, it were im-
possible for the Christian Religion to triumph
over such stupendous barriers. Yet we find,
that the more the Christians suffered, the
wider did their faith spread ; insomuch that
this apophthegm became proverbial, " The
blood of the martyrs is the seed of the
Church." Tertullian says, " We are but of
yesterday ; and yet have filled all your places,
your cities, islands, castles, towns, councils,
even your camps, tribes, bands, your palace,

Possibility of converting the Hindoos. 33

senate, and forum : in short, we have left you
nothing but your temples.* " Arnobius, who
wrote a short time before Constantine's reign,
speaks to the same effect.

Then, it may be reasonably asked, why
are we not to anticipate similar triumphs
for the Gospel in India, where, I maintain,
the impediments to its success, arising from
the persecutions consequent upon its recep-
tion, are far less formidable? I am willing to
concede, that persecution is calculated to
deter the natives from professing Christianity,
unless they be sincere. But this is rather an
advantage, than otherwise ; since it will tend
to preserve the Church from being crowded
by hypocrites. At the same time I assert,
that no opposition which man may raise can
impede the advance of true religion, for it is
the cause of Omnipotence!

One or two instances, out of many, may
here be adduced, in proof of the possibility
of even the Hindoos bearing sufferings and
reproach for the sake of Christ.

A recent arrival from Madras brought ac-
counts of a man who had been baptized a
short time before, by a Missionary of the

* Hesterni sumus, et vestra omnia implevimus, urbes, insulas,
castella, municipia, conciliabula, castra ipsa, tribus, decurias, pa-
latium, senatum, forum : sola vobis relinquimus templa.

D

34 Possibility of converting the Hindoos,

Church Missionary Society. When his de-
termination to be baptized became known to
his relations, several who lived with him,
forsook him, others threatened him, and the
wife of his bosom refused to return to his
house. After some struggle between natu-
ral affection and a consciousness of duty,
and having received much appropriate ad-
vice from his teacher, he went to him,
" quite composed, and with joy in his coun-
tenance," saying, " The Lord has given me
grace. I cannot transgress against those
words which you mentioned. I must love
Christ, more than my wife and friends. I
will commend all things to God, and trust
Him. He will take care of me. I sincerely
wish, in the name of the Lord, to be baptized
to-morrow." He was baptized accordingly,
in the presence of many heathen, besides
the usual native congregation. " The same
evening," the Missionary writes, "Cornelius
(the name he had received at his baptism)
was summoned before the Headman of his
caste. This man had formerly been very
kind to him. When he went, with the cate-
chist, he was asked why he had acted so
foolishly as to embrace the Christian Reli-
gion: he replied, ' I have not acted fool-
ishly ; for 1 believe that I cannot be saved

Possibility of converting the Hindoos. 35

from eternal damnation without the Re-
deemer, Jesus Christ/ He (the Headman)
answered, * That is your misled mind,
which makes you think thus. By what can
you know that it is the word of the True
God ?' His reply was, ' Permit me to say,
honey is sweet, but its sweetness is known
by him only who has tasted it : knowing no
taste, nor what sweetness is, a man cannot
conceive, by any description, the sweetness
of honey. Read but our True Vedam ; and,
if you seek earnestly the salvation of your
soul, you will then know that it is the word
of the True God.'"*

The other instance is the following. " A
Hindoo Youth belonging to the Mission
School at Allepie, on the coast of Malabar,
was employed by the Missionary at that
Station, who belongs to the same Society, to
transcribe portions of the Gospels in the ver-
nacular languages. While thus occupied,
he became impressed with a conviction of the
truth contained in the Sacred Book, and gra-
dually discontinued the observance of the
idolatrous rites of his family. He was re-
moved by his relations into the interior of the
country, in order to detach him from the
Mission ; and violence was threatened, to

* This account has since appeared in the Missionary Register
for October 1823, pp. 438, 439.

D 2

36 Possibility of converting the Hindoos.

induce him to conform to the customary prac-
tices of his caste. Urged by this treatment,
he fled from the country ; and coming into
the Tinnevelly District, he heard of the Mis-
sion near the town of that name, and sought
admission into the Seminary there. Prior
to receiving him, the Missionaries wrote to
his former master at Allepie, to ascertain the
truth of as much of the youth's account of
himself as that gentleman might be acquaint-
ed with; and he so far confirm edits accuracy.
The youth has since applied himself dili-
gently to his studies in the Tinnevelly Semi-
nary, preparatory to baptism ; and the Mis-
sionaries write in terms of entire approba-
tion of his conduct."

I could give many similar instances of
Christian fortitude displayed by Hindoo
Converts ; but these are sufficient for my pur-
pose. They shew, both the kind of perse-
cution to which they are exposed, (which
certainly is not to be compared with what
innumerable martyrs have endured, from the
persecution that arose when Stephen was
stoned to death, to the days of the Refor-
mation,) and, also, that it is possible for the
natives of India to be faithful to their con-
victions, in the face of such opposition as
the Abb6 Dubois describes.

He thus explains the kind of influence, or

Possibility of converting the Hindoos. 37

tyranny, which the Brahmins exercise over
all the other castes, and the means by which
they obtained it. " In framing their system
of imposture, and in devising the monstrous
worship prevailing all over India, they not
only used every artifice in their power to
adapt it to the dispositions of a simple and
credulous people, but, above all, they em-
ployed all possible means to establish in this
way, in a pernlanent and indisputable man-
ner, the high power and uncontroverted con-
troul they have always exercised over the
other tribes. In order that their artifice, in
establishing throughout the body of society
the most downright imposture which ever
prevailed among any nation on the earth,
might not be questioned, they had the pre-
caution to encumber the people with those
numberless institutions, which, at the same
time that they secure the permanent superi-
ority of the Brahmins, render the other tribes
incapable of reasoning, or of any mental ex-
ertion which might enable them to emerge
from that state of intellectual degradation in
which they are held by their unchangeable
usages and customs." " It is a sin, it is a
crime, a sacrilege, in every Hindoo who is
not born a Brahmin, to endeavour to emerge
from that state of ignorance, and to aspire

38 Possibility of converting the Hindoos.

to the lowest degree of knowledge. It is a
sin for him even to pretend to calculate on
what days fall the new and full moon. He is
obliged to learn this and similar matters, and
to be guided in the most common occur-
rences of life, by his religious teachers:"
pp. 88—90.

These assertions would lead us to con-
clude, that the Brahmins keep from the other
castes all religious and scientific knowledge.
They do, indeed, withhold from them the six
principal Sastras, which are considered sa-
cred ; and their perusal is regarded as the
peculiar privilege of the Brahmins. But I
never yet heard of their prohibiting the study
of European arts and sciences, and am ac-
quainted with several devoted Hindoos who
have a respectable acquaintance with Eng-
lish literature. Some, indeed, have been
for a considerable time engaged in trans-
lating many elementary works, and even such
books as Ferguson's Astronomy, &c. &c. into
the languages of the East, for the use of
their countrymen who do not understand
English. Many natives of the first respecta-
bility patronize and liberally support several
institutions (such as the School and School-
Book Societies,&c.) established tiy Europeans,
at Calcutta and Serampore, for the diffusion

Possibility of converting the Hindoos. 39

of knowledge among all classes of native
youths and adults. The free school at Be-
nares, founded and liberally endowed by the
late Jay INarain, presents a striking instance
of liberality in a native, both in a pecuniary
and intellectual point of view. The son, also,
has shewn his mind to be equally free from
Brahminical influence and sordid principle.
When his father died, the legal transfer of
the property assigned by him for the en-
downment of the school having never been
effected, he very honourably and generously
secured to the Church Missionary Society
the monthly payment of 200 Sicca Rupees
which his father had assigned. The institu-
tion of the Hindoo College, at Calcutta, " al-
most entirely founded on the contributions of
that class of natives whose appellation it bears,"
is another encouraging fact, in proof of the
freedom of the natives of respectability from
Brahminical influence. They are now begin-
ing to encourage schools for FEMALE children
also. Native presses, an engine unknown a
few years ago to the inhabitants of India, are
in active operation. They are even associat-
ing with Christians in various charitable un-
dertakings for the relief of suffering humanity.
Their different addresses, for some time
past, to official Characters, on their leaving

40 Possibility of converting the Hindoos.

India, evince an expansion of intellect, and a
liberality of principle, that can be attributed
only to their free intercourse with enlight-
ened Europeans, and their acquaintance with
the literature of the West.

But the most remarkable and most recent
instance of the triumph of the native mind
over Brahminical Influence, is furnished by
the formation of the Hindoo Literary So-
ciety. A number of natives of the first re-
spectability in Calcutta have formed them-
selves into a Society of that denomination.
The first meeting was held in February ] 823.
In the Address then read, they deplore the
inconvenience attending the want of a public
institution for the advancement of learning
in that country, amongst its native society ;
and declare, that the want of such an insti-
tution has been long felt. The causes of
their depressed condition they ascribe to
those very prejudices and superstitions
which the Abb6 Dubois asserts are insur-
mountable ; but which they regard as an evil,
to be removed only by the cultivation of
literature, and by free intercourse with other
people ; to promote which, they say, is the
express object of their Society. The busi-
ness at that meeting was conducted with a
decorum that would have done credit to an

Possibility of converting the Hindoos. 41

European Assembly ; and the sentiments of
the different speakers were delivered with
great propriety and freedom. Discussion
was invited on literary and even religious
subjects. Two persons present objected to
all political discussion, and abusive exposures
of their religion : but they were answered,
that should any one publish a work abusing
their religion, a defence must be offered
thereto.*

These are far from being the only in-
stances that might be adduced, to shew the
improvement that has taken place, within
these few years, in the feelings and senti-
ments of the natives of India. The Abb6
Dubois greatly calumniates them, when he
says, that " to this day they have copied
nothing of the Europeans, besides their vices
and their follies :" (p. 118.) Freely as I ac-
knowledge, and much as I deplore, the sad
influence of immoral Europeans upon the
manners of the inhabitants of India, yet there
are Englishmen in the service, whose moral
conduct is such as to command the admira-
tion of the natives, and who exert them-
selves to promote the improvement of the
Heathen under their controul : while many

* Asiatic Journal, for October, November, and December 1823.
— The Address read to the Meeting is particularly deserving of
perusal, though too long for insertion here.

42 Possibility of converting the Hindoos.

of the Hindoos feel grateful for the service
thus rendered to them, begin to shake off
the yoke of ignorance and superstition, and
to think and act for themselves, with a spirit
of independence which they have imbibed
solely from their intercourse with respectable
Europeans, " These things are not done in
a corner." JNo pains are taken by these
liberally-minded Hindoos to conceal their
proceedings from the Brahmins : they are
regularly published before the world : but
never have I heard of a single Brahmin who
raised a dissentient voice against the diffu-
sion of literary and scientific knowledge
among the other castes.

I fear not to make the same assertion with
reference to the Holy Scriptures and other
religious publications. There may be in-
stances of an intolerant spirit among the
Brahmins, to prevent their circulation and
perusal ; but such is very far from being the
general disposition. I mean not to affirm,
that the Brahmins are not as much attached
to their peculiar institutions as the interested
priesthood of any other nation : but I do
say, and repeat it, that, as a body, they have
hitherto never come forward to impede the
progress of Christianity among the other
castes.

The Abb6 Dubois asserts, that u as long as

Possibility of converting the Hindoos. 43

we are unable to make impression on the
polished part of the nation, on the leaders
of the public opinion, on the body of Brah-
mins in short, there remain but very faint
hopes of propagating Christianity among the
Hindoos :" (p. 100, &c.)

Enough has been here stated, to prove
that the Hindoos have begun to examine
into the literature and religion of Europeans,
without waiting for the sanction of the Brah-
mins, or deferring to their judgment and
authority. I shall, therefore, merely subjoin
two familiar instances, to shew that the
Brahmin does not hold that commanding
influence over the mind and actions of the
people which is here pretended.

Will M. Dubois think it possible that a na-
tive could, or would, in opposition to the Brah-
mins, introduce a band of European music
into their very pagoda ; and have it to march
and play before the idol, when carried out
in procession? Yet this actually occurred
at Palamcottah, during my residence at that
station. The individual in question is a
Moodalyar, a man of a liberal rnind, bene-
volent to the poor, and highly esteemed by
all the Europeans at the station. He is also
the chief support of the pagoda near his
habitation : and, having hired a music-master

44 Possibility of converting the Hindoos.

to instruct his native musicians, he dressed
them in uniform, and employed them in the
manner I have related. When the Brahmins
remonstrated against this innovation, he re-
plied with a smile, and bade them only to
listen well to the new music, and observe its
vast superiority over their own tom-toms and
pipes. For the same purpose, he frequently
borrowed the drums and fifes of the native
battalion, which are played by Pariahs,
most of whom are Roman- Catholic Chris-
tians, and would therefore prove doubly
objectionable to the Brahmins. But their
inclination, and even expostulations, he totally
disregarded.

On one occasion, while waiting for the
ferry-boat to carry me over the Tambravany,
I mingled with the crowd of natives collected
for the same purpose, and endeavoured to
improve the opportunity, by conversing with
them upon the importance of Salvation, and
ascertaining who were able to read, and
willing to receive religious books. While
thus employed, a Brahmin drew near, not-
withstanding the jostling of the crowd, and
seemed curious to know what I had to say,
and what the books contained. I accosted
him ; and, after some conversation, he ac-
cepted a book. I then turned to another

Possibility of converting the Hindoos. 45

man, who was importunate for a tract ; and
while reading aloud the one which I had
put into his hand, he stopped at a word,
which he asked me to explain. It was the
name Jesus. As soon as the Brahmin heard
the sound, he returned the book 1 had given
him. This gave me an opportunity of ex-
posing the absurdity and weakness of his
prejudice against a name; and while I was
speaking, he stole silently away, without
uttering a word to influence the minds of
the people ; nor did his example diminish, in
the least, their attention to myself. While
crossing the river, I again spoke to this
Brahmin (who was in the ferry with me,
and had been joined by another), upon the
impropriety of his conduct. He seemed to
pay no attention to what I said ; but his
companion accepted a small book ; and a
respectable native in the ferry begged for
the one which the other Brahmin had re-
jected.

Easy were it to state many other facts in
proof of the Brahmins not possessing that
controul over the people which the Abbe
Dubois attributes to them ; but I shall abs-
tain from crowding these pages with more
anecdotes than may be required to support
my counter-assertions. I maintain, that the

46 Possibility of converting the Hindoos.

command which the Brahminy caste may be
supposed, at one time, .to have held over the
rest, is now greatly diminished. I have
heard respectable natives, who, in conse-
quence of their affluent circumstances, had
crowds of Brahmins living upon them and
constantly about their houses, speak with
the greatest freedom, and in opprobrious
language, of their drunkenness, debaucheries,
&c. &c. And, as far as I know of the pre-
sent state of the public feeling to wards them,
I do assert, that their conversion is not a
sine qua non, in our calculations and exer-
tions upon the other castes. At, and in the
vicinity of, every European and Mission
Station which I have visited, and which form
a considerable portion of those in South-
India, I have found the natives beginning, and
more than beginning, to think and act for
themselves.

Besides, it is not to a Brahmin, but to the
Gooroo, or headman of the caste, that the
natives generally refer such questions as af-
fect their religious prejudices and reputation.
But could it be proved that the Brahmins
have that command over the minds of their
countrymen which the Abbe Dubois attri-
butes to them, their conversion would not be
in any degree essential to the actual conver-

Possibility oj converting the Hindoos. 47

sion of the other castes. It is the Holy Spirit
which must convert the soul to God. He is
free in his operations ; and influences the heart
of one man, without any reference to the
character or station of another.

The Abb6 repeatedly asserts, that the " at-
tachment of the people of India to their
religion and customs is invincible," and their
" religious prejudices insurmountable:" (Ad-
vert, p. vi. p. 66, &c.)

He himself knows — and, when endeavour-
ing to divest the late Mr. Ward's statements
of all credibility, acknowledges — that some of
the most inveterate of those prejudices have
long since given way, before the prudence,
the humanity, and the perseverance of British
Officers. He attributes to the late Governor
Duncan the abolition of female infanticide
among the Rajahpoots. That gentleman,
when Resident of Benares, adopted every
measure in his power for its abolition : but
when removed to the government of Bombay,
it was left for Colonel Walker to effect that
object. Colonel W. persevered, against every
obstacle ; resisted the remonstrances, en-
treaties, and (more than implied) threats of
the heads of that tribe ; until he entirely ac-
complished his purpose, and that without the
least danger to our dominion in the East.

48 Possibility of converting the Hindoos.

He confesses also, " that the Bengal Go-
vernment (under the Presidency of the Mar-
quis Wellesley) had no sooner been made
acquainted with the existence of this horrid
practice" (mothers throwing the children of
their vows into the sea, at the mouth of the
Ganges, to be devoured by sharks and alli-
gators), " than Resolutions were passed, by
which it was declared, that the persons who
were guilty of those execrable excesses
should, when discovered, be put upon their
trials, as guilty of wilful murder, and judged
according to the severity of the laws :" (p. 205.)

Upon this extract, I merely remark, that
these admirable Resolutions were not passed
as soon as the Bengal Government became
acquainted with the existence of this horrid
practice. It was publickly known before,
and had long distressed the mind of every
man susceptible of compassion. But when
the Marquis Wellesley manifested an inclina-
tion to abolish this practice altogether, as
great an outcry was raised against this, as
the Abb6 Dubois now raises against every
similar interference with the prejudices of
the natives. The Noble Marquis, however,
was not to be put down by such unfounded
clamour. The " Resolutions" were passed
in 1802, and entitled, "A Regulation for

Possibility of converting the Hindoos. 4 9

preventing the sacrifice of children, at Saugur,
and other places." The law was put in force
without delay : and, notwithstanding the pre-
dictions of dangerous commotions, as the
immediate consequence, it was obeyed, with-
out the slightest resistance, or even expres-
sion of displeasure.

At the confluence of the Jumna and the
Ganges at Allahabad, Hindoo devotees were
for ages in the practice of drowning them-
selves. But, not long ago, it was put a stop
to, by the Judge simply issuing an order,
" that any person found assisting to drown
another should be taken up for murder."
This had the desired effect : the multitude,
collected together on the occasion, dispersed
without the least disturbance.

It will, I believe, be allowed, that, in the
opinion of a confirmed Hindoo, it is the
greatest of all crimes to put a Brahmin to
death. No native Rajah or Magistrate ever
dreamt of executing oiue of that caste, what-
ever were his offence. But the British Go-
vernment have paid no deference to this pre-
judice ; awarding appropriate punishments to
criminals of every caste, with the strictest
impartiality. I very well remember a case
in point, related to me by the late R. H.
Young, Esq. who was for ten years Judge,

E

5 0 Possibility of converting the Hindoos .

and subsequently Collector, of Tinnevelly.
When he was Magistrate of Trichinopoly, a
Brahmin was condemned to die, and he, ex
qfficio, had to see the sentence carried into
effect. It was the first instance of the kind
that had occurred at that Station ; and all the
Europeans there were of opinion, that the
populace would not allow the man to be
executed, and would rescue him by force, if
the attempt were made. When Mr. Young
expressed his determination to do his duty,
the Commanding Officer wished to support
him with a strong escort of soldiers ; but this
he declined, thinking it of importance to let
the natives see that he reposed confidence in
his own Peons. He requested, however, that,
in the event of a tumult, the military might
be prepared to assist in its suppression. The
Brahmin was led out in the presence of a
vast concourse of people ; from whom not a
murmur was heard, while preparations were
making for his execution, or at the moment
of his being launched into eternity : and
when the awful scene was closed, they quietly
dispersed.

The aversion of the Brahmins to mingle
with inferior castes is well known, and was
long considered unconquerable. But, for
some years past, they have enlisted into our

Possibility of converting the Hindoos. 5 1

native battalions, and stand in the line, or
march indiscriminately with " vile Pariahs"
(as the Abbe Dubois designates them), and
even with Chucklers (workers in leather), who
are some degrees below the Pariah.

By entering our army, they make another
compromise of their ancient prejudices. It
is contrary to their superstitions, for any Hin-
doos, except those of the lowest castes, to
use the flesh or skin of any animal : and to
hare done so formerly, a man would have
lost caste. But the whole of our Seapoys,
who are composed of all ranks, wear the
belts, cartridge-box, bayonet-case, sandals,
&c. which are all made of leather. Indeed,
many private natives are now accustomed to
wear leathern sandals and shoes. A short
time previously to my leaving India, I ac-
companied my Moonshees, one evening, to the
door ; and, while they were putting on {heir
shoes, desired to know of what they were
made. " Of cow's hide" was the reply. I
affected to startle with surprise, and asked
how they could be guilty of such sacrilege :
to which they replied, with a smile, " When
we know a little more of you" (meaning
European Gentlemen), " we shall lay aside all
these notions."

Till within these few years, none but low-
E 2

52 Possibility of converting the Hindoos.

caste Hindoos would embark on board ship :
but now, the Seapoys are transported across
the ocean, to any distance to which their ser-
vices may be required, without any objection
being expressed on their part, and, on the
part of Government, with perfect indifference
as to their distinction of caste. And when
they return from these expeditions, they are
received again by their friends, without the
slightest hesitation.

For a long time, the Seapoys refused to
wear an uniformity of dress, until it was
thought almost dangerous to propose it. But
the late Lieutenant- General, Sir Henry Cosby,
in the early part of his military career in
South India, succeeded in prevailing upon
them to receive the uniform which has con-
tinued to be worn by them to the present
day*.

Numerous other instances could I give, in
proof that the Hindoo's " prejudices" are not
" insurmountable ;" particularly, as in the
Seapoy's case, when his interest is concerned.
But probably the reader will begin to think
me prolix f. Trifling as some of these cases

* Vide East-India Military Calendar.

f For arguments of greater weight in proof of the practica-
bility of overcoming " the prejudices" &c. of the Hindoos, vide
Lord Teignmouth's " Considerations" &c. ; wherein it is proved,

" that

Possibility of converting the Hindoos. 5 3

may appear to him, yet the whole system of
Hindooism is composed of trifles : and every
one acquainted with the importance which
they still attach to prejudices and customs
equally insignificant, will acknowledge, that
there is nothing whatever in their civil or re-
ligious predilections, from which they may not
be expected, with the same facility, and with
as little danger to our Eastern Dominion, to
deviate, when the moral state of European
Society in India shall improve, and the natives
become better acquainted with our scientific
and literary productions.

I shall dismiss this part of the question
with a reply to what the Abb6 Dubois seems
to consider an unanswerable objection against
every attempt to interfere with the long- esta-
blished practices of the Hindoo. It is in the
case " of the burning of the Hindoo Widows
on the pile of their deceased husbands."
This he calls a " stale subject!!" So is that
of the Slave Trade. And many of the advo-
cates for this abominable traffic would gladly

" that millions of Hindoos have been converted to the Maho-
medan Faith ; and that hundreds of thousands have embraced the
doctrines of Christianity" — (viz. within the communion of the
Syrian Church, in Travancore ; the Roman-Catholic Church, in
various parts of India ; and the Protestant Church, in South
India and Ceylon : (pp. 22 — 28.) Of these Christian Converts, I
shall have frequent occasion to speak in the sequel.

54 Possibility of converting the Hindoos.

join the Abb6 in endeavouring to pour con-
tempt upon the question so odious to their
respective feelings — (feelings! did I say?
Can such men possess feelings that are not
degrading to human-nature ?) — and persuade
us to abandon the " subject," because it is
" stale !" If this be argument, then I demand
of the Abbe, upon the plea of consistency
alone, the abandonment of his outcry against
every interference with the customs of India,
however inhuman or absurd: for WHAT sub-
ject can be more stale than this !

This objection might be confidently left
to be answered by the sympathies of our
common nature. I pray to Almighty God,
never so to abandon Christians of the West
to the prince of darkness, as to permit him
to extinguish every spark of humanity that
yet glows in our bosoms ! While the blood
of so many victims to Eastern Superstition
calls aloud to Heaven for pity, may we open
our ears to their cry, and flee to their re-
lief! May the protracted continuance of this
abominable custom, instead of blunting the
edge of our feelings, only increase their
poignancy !

M.Dubois acknowledges " that these nefa-
rious sacrifices have increased, of late years :"
and he ascribes it, " in a great measure," to

Possibility of converting the Hindoos. 55

what he calls " the intemperate zeal'5 of the
late Mr. Ward, " and that of many of his
associates in the work of reform ; " which,
he says, roused " the zeal of the Hindoos"
" to a determined spirit of opposition and
resistance."

This insinuation is illiberal and unfounded !
We learn, from the " Papers relating to
Hindoo Widows and voluntary immolations,"
published, in 1821, by order of the House of
Commons, that the number of Suttees has,
indeed, of late years increased. In the pro-
vince of Bengal, there were —

In 1815 . . . 378 I 1817 .... 707
1816 . . . 442 I 1818 .... 839

Of the different causes assigned for this
increase, the following is the most probable.
It having come to the knowledge of Govern-
ment, that many widows were burnt at a very
tender age, in a state of pregnancy, and un-
der other circumstances contrary to the Hin-
doo Laws relating to the subject, an order
was issued to prevent the burning of any
widow, until the Magistrate had ascertained,
that she was above the age of 1 5, and offered
herself a willing sacrifice to the flames.
Prior to this regulation, many families re-
frained from burning their widows, in conse-
quence of the odium which Europeans were

56 Possibility of converting the Hindoos.

known to attach to those who assisted at
those ceremonies. But now, whenever they
took place, they seemed in a measure to have
the sanction of the Local Government : the
natives were, therefore, no longer ashamed
of the practice, and hence the increase of
these sacrifices. But how unjust to charge
the Missionaries with the guilt of occasion-
ing this increase ! Whatever were the cause
of it, Missionaries were in no way concerned :
and had the practice been peremptorily abo-
lished, no such consequences would have
followed. To M. Dubois, this " appears a
measure too pregnant with danger to be at-
tempted." And he argues, that, "in the moral
order, as well as the physical, we are often
reduced to the sad necessity of tolerating
great evils, not to be exposed to greater
ones." Had the MarquisWellesley, Governor
Duncan, and Colonel Walker, consulted with
him upon the expediency of abolishing Infan-
ticide, he would, doubtless, have reasoned in
the same way against the propriety and safe-
ty of the attempt. The natives were as averse
to relinquish that practice, as they can pos-
sibly be to refrain from burning their widows :
and yet none but the happiest consequences
resulted from its prohibition.

The fact of the diminution of Suttees in

Possibility of converting the Hindoos. 57

consequence of the private disapproval of the
Europeans, shews the powerful influence of
the bare opinion of their rulers over the
minds and conduct of the natives : and when
all the Honourable Company's Servants shall
exhibit to them a faithful specimen of the
Christian character, and study to promote
their mental and religious improvement, what
beneficial effects may we not anticipate from
their intercourse with the people whom they
govern !

M. Dubois' comparison between the immo-
lating of the Hindoo Widow, as by Law esta-
blished, and the crimes of Duelling and Sui-
cide, as committed in Europe — and which are
acknowledged to be contrary to all Laws both
Human and Divine, and discountenanced in
every possible way by all who have any sense of
religion — merits no other observation, than
that which is elicited by the silent amaze-
ment which his remarks cannot fail to excite :

(pp.175, 197—1990

I shall refrain from dwelling longer on this
painful subject; and will merely subjoin the
account of two cases of Hindoo Widows,
south of Calcutta, who were prevented from
burning, without occasioning the slightest
disturbance to the public peace.

The former occurred in ] 818, in the district

58 Possibility of converting the Hindoos.

of Tinnevelly, when I was resident at that
station. Upon the death of a respectable
Brahmin, both his widows applied for per-
mission to burn with his body. As this was
an unusual circumstance in South India, no
orders had been issued by the Madras Go-
vernment upon the subject. The Magistrate
replied to that effect; at the same time for-
bidding tbem to burn, until the necessary
orders should arrive. As this, however,
would occasion too great delay, (in conse-
quence of the sacrifice being considered as
divested of its peculiar virtue if offered long
after the husband's decease, and the diffi-
culty of preserving the corpse five or six
days,) it was burnt alone, without any in-
convenience to the public, or the surviving
widows.

The other instance occurred at Chicacole,
about sixty miles from Vizagapatam. A Lady
at that station, shocked at hearing of a wo-
man who intended to burn, and knowing that
the wood was prepared for the dreadful sacri-
fice, wrote to the late Rev. C. Church, at that
time Chaplain at Vizagapatam, requesting
him to intercede with the Magistrate, to pre-
ventit. ThatGentlemanrepliedtoMr.Church,
that he could not interpose his authority, but
that he would withhold his sanction until

Possibility of converting the Hindoos. 59

every means had been tried to dissuade her
from her purpose. For some time she dis-
regarded every thing that was said to her, and
all importunity to save her was resisted by
her Friends to the last. She, however, at
length overcome by the kind and persuasive
entreaties of the Lady in question, retracted.
The immediate consequence was, her expul-
sion from her caste, and loss of all her jewels.
But her compassionate Protectress received
her, and shewed her every attention she re-
quired ; and a Subscription was raised for her
support. After a time, her Friends, observing
the notice taken of her by Europeans, re-
ceived her back, and she was reinstated into
all the privileges of her caste. She frequently
visited her Benefactress, after her return to
her Relations, and, with tears in her eyes,
expressed her gratitude for her preservation.
So much for the impracticability of abolish-
ing this horrid practice ! — and so much for
the danger the Abb6 apprehends from the
attempt! — In short, I do maintain, that it
betrays an ignorance of the native character,
to suppose that the Hindoos are capable of
being " roused to a determined spirit of oppo-
sition and resistance," by such means as have
been hitherto employed to wean them from
any of their " sacred customs and practices."

60 Possibility of converting the Hindoos.

The Abb6 very well knows, that the natives
of India are not composed of such active
and irritable materials.

Having thus considered the question in
every point of view suggested by the Abb6
Dubois* remarks, and endeavoured to put a
fair construction upon all his statements, I
think the arguments and facts here advanced
in reply fully establish the position, that there
is " a possibility of making real Converts to
Christianity among the natives of India."
Since the Abb6 endeavoured to establish
the opposite position, by an appeal to the
immoral character of the subjects upon whom
the experiment is to be made, and to the
nature of their superstitions and inveteracy of
their prejudices, I have hitherto waved the
religious and spiritual consideration of the
subject, for the purpose of shewing, upon
his own grounds, that the Hindoo's entrench-
ments are not impassable, nor the moral
impediments of his character irremediable ;
since they are not more vicious than others,
and even less culpable in the sight of God
than many who have been converted to the
Faith of Christ. Hence the possibility of their
conversion, also, must be conceded by every
ingenuous mind : and while that possibility
exists, we have not the shadow of authority

Possibility of converting the Hindoos. 6 1

for excluding them from all hope of obtain-
ing the divine mercy provided for apostate
but repenting creatures in the Gospel of
Jesus Christ.

SECTION II.

THE NATURE OF THE MEANS EMPLOYED BY THE
ROMAN. CATHOLICS FOR THE CONVERSION
OF THE HINDOOS; TOGETHER WITH THEIR
FAILURE, AND THE CAUSE OF THAT FAILURE.

THE Abb6Dubois arrives at his conclusion — •
that the conversion of the Hindoos is imprac-
ticable— from the failure of the means hitherto
employed by Roman- Catholic Missionaries;
which, he thinks, are better adapted to the
purpose than the measures which Protestants
adopt. Therefore, before proceeding to
establish my position by arguments drawn
from the successes which have crowned the
labours of Protestant Missionaries, injustice
to the Abb65 and to my own argument also,
I will endeavour to take an impartial view of
the efforts of M. Dubois and his Brethren to
evangelize India, and of their result.

62 Means employed by the Roman-Catholics

One of the most obstinate prejudices of
the Hindoos, is that which ascribes to the
Brahmin an origin and honours super-
human. This prejudice must be overcome,
before the Gospel can obtain any footing in
the heart ; for Christ cannot be exalted, until
Man is humbled to the very dust.

How, then, have the Jesuits met this pre-
judice ? They have adopted the very means
that are calculated to strengthen it in the
minds of the people, and to foster brahmi-
nical pride. " After announcing themselves
as Brahmins, they made it their study to
imitate that Tribe : they put on a Hindoo
dress of cavy (or yellow colour), the same as
that used by the Indian Religious Teachers
and Penitents ; they made frequent ablutions ;
whenever they shewed themselves in public,
they applied, to their forehead, paste made
of sandal- wood, as used by the Brahmins* ;
they scrupulously abstained from every kind
of animal food, as well as from intoxicating
liquors, entirely faring, like Brahmins, on
vegetables and milk:'* (pp. 5, 6.) He pro-
ceeds to expatiate on the prudence of this

* This mark is worn also by the other castes of Hindoos, and
distinguishes the worshippers of their respective gods from each
other. The Jesuits, therefore, by adopting this mark, bore the
stamp of idolatry on their very front !

for the conversion of the Hindoos. 63

mode of proceeding, and attributes thereto
the acceptance they met with from the Native
Princes.

Some Catholic Friars of other Religious
Orders justly complained of these proceed-
ings to the Pope. The Jesuits were charged
with "the most culpable indulgence, in tole-
rating and winking at all kinds of Idolatrous
Superstitions among their Proselytes; and
with having themselves rather become Con-
verts to the Idolatrous Worship of the Hin-
doos, by conforming to many of their prac-
tices and superstitions, than making Indians
Converts to the Christian Religion:" (pp. 7, 8.)

When the Pope called them to account
for this shameful conduct, they attempted to
excuse themselves, by representing the expe-
diency of making this compromise ; which,
they argued, was only temporary, and was
justified by the example of the Apostles.
But "all these, and many other like reasons,
appeared, to the Holy See, futile, and merely
evasive; and the Jesuits were peremptorily
ordered to preach the Catholic Religion in all
its purity, and altogether suppress the super-
stitious practices, till then tolerated among
the Neophytes:" (pp. 8, 9.)

They did not comply with these orders,
without making a further attempt to obtain

64 Means employed by the Roman-Catholics

the Pope's sanction to their idolatrous pro-
ceedings : and when, at length, Benedict
XIV. peremptorily commanded them to de-
sist from those practices, and to " bind them-
selves, by a solemn oath taken before a Bishop,
to conform themselves, without any tergiver-
sation whatever, to the spirit and letter of the
decree," M. Dubois says, that they obeyed,
though with reluctance: (pp. 9, 10.) Over-
awed, perhaps, by the Cardinal de Tournon,
the Apostolic Legate at Pondicherry, they
might comply at the time; but they soon
resumed their Pagan customs and supersti-
tions, and continue them to the present day.

The Abb6 attempts to extenuate this po-
licy, by representing the Hindoos as a people
" constituted in such a manner, by their edu-
cation and customs, that they are quite in-
sensible to all that does not make a strong
impression on the senses :" (p. 6S.) And
hence the necessity, I presume, of disguising
the Christian Religion, under images, pic-
tures, processions, &c. &c. resembling, as
closely as possible, those of the people we
would convert !

When the Abb6 sat down to argue thus,
did he recollect the words of Jesus Christ ?
" God is a Spirit : and they that worship
Him, must worship Him inspirit and in truth :'*

for the Conversion of the Hindoos. 65

(John iv. 24.) Let him not reply, that they
are too sensual to give ear to such a doc-
trine ; for their own Shasters inculcate a
similar principle : and it is the professed
object of their Sanassees, by mortifying the
flesh, to become insensible to surrounding
objects and animal gratification, that they
may keep the mind absorbed in contempla-
tion upon the Deity. Though the majority
of them are actuated by pride and indo-
lence, and study how they may impose on
the credulous with success, yet such is their
avowed object : and the devotee who prac-
tises the severest mortifications, is the most
highly esteemed. They consider this dedi-
cation of the body, or any part of it, as more
acceptable to God than any other service or
offering that can be rendered to Him ; and
hence the strict Sanassees are regarded as
the most holy of men. This Hindoo doc-
trine and practice may, therefore, be con-
sidered as facilitating the way for a favour-
able reception of the Gospel, when they shall
hear of its spiritual nature.

Allowing, however, that the Hindoos are
a sensual people, and easily captivated by
pomp and magnificence, yet wherein do
they differ in this respect, not to say from
ancient and modern Heathens of all lands,

66 Means employed by the Roman- Catholics

but from all the rest of their species, of every
religion and every clime ? The constitution
of the human mind is the same everywhere.
The peculiarity of its attachments is quite
accidental, and is formed by education and
habit. We are all creatures of sense, and
too prone to be allured by sensible objects :
and in proportion as we are thus led away
by the vanities around us, the thoughts, the
affections, are drawn from God. To deliver
us from this thraldom of the senses, is one of
the practical designs of Christianity : and
until the soul shall be thus enfranchised, we
can never become spiritual, and, conse-
quently, acceptable worshippers of the Only
True God, nor faithful believers in Christ.

The duty, then, of every Missionary to
the Heathen, is obvious — he is bound to en-
force upon them the necessity of renouncing
every idolatrous practice, before they can be
admitted as Members of the Church of God.
The Abb6 Dubois and his Brethren have
adopted the opposite system — they have in-
dulged their Proselytes in their use of super-
stitions, calculated to lock the minds in
eternal ignorance of the spiritual nature of
God, and of the service which He demands
of all who approach Him. Are we, then, to
be told by these men, that the Hindoos' pre-

for the Conversion of the Hindoos. 67

judices are insurmountable? They have never
attempted to overcome them ! — M. Dubois
confesses, that — during a period of twenty-
five years that he has familiarly conversed with
them, lived among them as their Religious
Teacher and Spiritual Guide — he would
hardly dare to affirm that he has anywhere
met a sincere Christian. " In embracing the
Christian Religion," he says, " they very
seldom heartily renounce their leading super-
stitions, towards which they always enter-
tain a secret bent, which does not fail to
manifest itself in the several occurrences of
life ; and in many circumstances, where the
precepts of their Religion are found to be in
opposition to their leading usages, they
rarely scruple to overlook the former, and
conform themselves to the latter :" (p. 63.)
Can this be matter of surprise, even to the
Abb6 himself ? Every impartial observer will
see, that such is precisely the effect that
might have been anticipated, from the tem-
porising policy of the Jesuit Missionaries in
the East.

Since, however, the Abb6 Dubois thinks
they were justified in adopting those expe-
dients by the examples recorded in the sa-
cred page, (p. 6.) it will be right to inquire,
how far the conduct of our Lord and His

68 Means employed by the Roman- Catholics

Apostles may be considered as establishing
a precedent for this mode of proceeding, in
our endeavours to propagate the Gospel.

We have seen that the Jesuits thought the
favourable opinion of the Brahmins indis-
pensable to their success ; and that they,
therefore, in the first instance, endeavoured
to gain their countenance.

For the same reason, it would have been
politic in our Lord and His Apostles to court
the Scribes and Pharisees ; for they also, as
already shewn, were " the polished part of
the nation," and " leaders of the public opi-
nion." But, so far from paying any defe-
rence to those haughty Sects, Jesus Christ
availed himself of every opportunity to hum-
ble their pride. Even the Harbinger of our
Lord, when announcing to the Jews the
speedy approach of the Kingdom of Hea-
ven, boldly rebuked the Pharisees and Sad-
ducees, when he saw them coming to his
baptism, and " said unto them, <O genera-
tion of vipers ! who hath warned you to flee
from the wrath to come?" Instead of flat-
tering them, as the rulers of the public opi-
nion, he tells them plainly, that no distinc-
tions of which they boasted, no, not even
their natural descent from Abraham, would
recommend them to God, unless they brought

for the Conversion of the Hindoos. 69

forth fruits meet for repentance: (Matt. iii.
7 — Q.) Jesus Christ reproves them still
more sharply, (Id. xii. 34.) and denounces
against them the most tremendous judg-
ments. " Ye serpents ! ye generation of
vipers ! how can ye escape the damnation
of hell :" (Id. xxiii. 33 — 30.) So far was
He from being induced, by their exalted
station and influence, to conciliate their
minds, that He refused to give them a sign,
when they requested one : (Id. xii. 38 — 4O.
xvi. ] — 4.) He taught in parables, that they
might not understand lessons which He in-
tended for persons of inferior rank and im-
portance : (Id. xiii. 11, &c.) Upon their
demanding by what authority He acted, He
refused to satisfy them, unless upon condi-
tions with which they found it unsafe to
comply : (Luke xx. l — 8.) Instead of ap-
pearing among them in the character of a
Rabbi, which He might have done without
having recourse to the duplicity which the
Jesuits practised upon the Hindoos, He as-
sumed a low origin ; selected a city of no re-
putation for His birth-place ; chose to be
nurtured in another of still less esteem,
though thereby their objections would be
strengthened against His person and office :
(John vii. 41 — 53. See also Luke xvii.

70 Means employed by the Roman-Catholics

2O, 21.) Even His own countrymen were
offended with Him, for the same reason :
(Matt.xiii. 54—57. Mark vi. 3.)

Our Lord knew that this behaviour would
provoke the Pharisees, and other persons of
respectability, to seek His death ; and that
they would succeed. Some of His Disciples
seem to have been amazed at the freedom
with which He spake ; and to have thought,
that He could not be aware how greatly He
was offending those, towards whom worldly
policy would have dictated a more concilia-
tory deportment. But He corrects their mis-
apprehension, and takes pains to make them
understand that He acted upon better prin-
ciples : (Matt. xv. 12 — 2O.) Peter, disap-
pointed at his Lord's prediction of the many
things He was about to suffer from the Elders,
and Chief-priests, and Scribes, even unto
death, " took Him, and began to rebuke
Him; saying, 'Be it far from Thee, Lord! this
shall not be unto Thee/ Bat He turned and
said unto Peter, Get thee behind Me, Satan ;
thou art an offence unto Me :" Why? " for
thou savourest not the things that be of God,
but those that be of men :" (Id. xvi. 21 — 23.
xvii. 12, 22, 23. xx. 17 — 19. Mark viii. 31 — 33.
&c.) Peter, at this moment under the in-
fluence of the god of this world, would have

for the Conversion of the Hindoos. 71

suggested to his Master a mode of proceed-
ing like that which the Jesuits have pursued
in India ; for this, he hoped, would ensure
for Him and His Disciples a more favourable
reception. But our Lord's sharp rebuke of
that Apostle teaches us, that such measures
proceed from motives inconsistent with the
principles of the Gospel, and in opposition
to that disinterestedness and impartiality
with which it is to be proclaimed. This
Peter well understood, when under the
influence of the Holy Ghost : (Acts ii. iii.
iv. and x.)

Our Lord's example, in this respect, may
be placed in a still more striking point of
view. There is not a greater difference be-
tween the Brahmin and Pariah, or even
Chuckler, than there was between the Pha-
risees and Samaritans. The latter were
regarded by all the Israelites as the most
odious of men ; despised by them, under the
notion that they were possessed by the Devil ;
and all intercourse with them was carefully
avoided. Yet we find, that Christ conversed
with a Samaritan Harlot, and with all her
countrymen who resorted to Him for instruc-
tion, as freely as with a Pharisee — a Master
and Teacher in Israel : (John iii. and iv.)

In short, Jesus Christ neither rejected nor

72 Means employed by the Roman-Catholics

gave a preference to any that sought Him in
sincerity of heart. He came to seek and to
save that which was lost. All were lost.
But it was necessary for them to feel and
deplore their hopeless state, before they could
apply to Him for salvation in a right dispo-
sition of mind. The Pharisees, like the Brah-
mins, "trusted in themselves that they were
righteous, and despised others." It was ne-
cessary that this feeling should be inverted —
that they should learn to " repent in dust and
ashes," and " esteem others better than them-
selves"— before they could become proper
subjects for the mercy of Him who was
" ineek and lowly in heart." But that would
never have been the case, had our Lord
treated them as the Roman-Catholic Missio-
naries have behaved towards the Brahmins.
The pride of both must be subdued ; they
must be converted and become as little chil-
dren, before they can enter the Kingdom of
Heaven: (Matt. xvii. l, &c.)

The Saviour, instead of commanding His
Disciples to continue to regard the Pharisees
&c. with that respect which they had been
accustomed to pay them, expressly cautioned
them against being led astray by their influ-
ence and doctrines : (Matt. xvi. 5 — J2.)

Like his Divine Master, St. Paul paid no

for the Conversion of the Hindoos. 7$

more respect to the Pharisees, as such, than
to the most illiterate, vulgar, and disreputa-
ble part of the Jews, or even the Gentiles.
He was himself a Pharisee, the son of a Pha-
risee ; and had more reason for glorying in
temporal distinctions than most of his coun-
trymen : (Phil. iii. 4 — 6.) But he never at-
tempted, upon ^2« plea, to recommend him-
self, or the Gospel, to his own, or any other
Sect. He rather gloried in his infirmities,
that the power of Christ might rest upon
him (2Cor. xii. p.); and that in direct op-
position to the Pseudo-apostles mentioned
in the preceding chapter of that Epistle, who
seem to have adopted the very method which
the Jesuits pursued in India, and for which
they are there condemned.

The object of St. Paul, like that of Christ,
was to preach the Gospel with such simpli-
city, that it might commend itself to every
man's conscience by its own intrinsic merits.
Were it clothed in classic language, and
promulgated by a person of eminence, it
would, doubtless, render it more acceptable
to the higher classes: but for that very
reason he divested it of human decorations,
knowing the propensity of the mind to be
attracted by a fair exterior of Religion, and
to mistake an approbation of a Preacher and

74 Means employed by the Roman- Catholics

his style, for an approval of his sacred
message. He was well aware, also, that a
flowing diction, high-sounding titles, and
courtly manners, were calculated to blind
the understanding against those parts of the
Gospel which are most objectionable to the
pride of man ; but which must be subdued,
before the doctrines and precepts of the
New Testament can be rightly understood
or faithfully obeyed. Our Apostle did not
affect to undervalue human acquirements;
and on several occasions he shewed that he
knew how to employ them, when expedient,
to promote the glory of his Lord. But he
was cautious lest they should operate against
that simplicity of faith and singleness of
heart, which are indispensable to a correct
understanding and sincere acceptation of the
terms of the Gospel Covenant. We may
easily suppose, then, how he would have
abhorred the thought of assuming a fictitious
character, as the Jesuits have done in India,
for the purpose of imposing upon any de-
scription of men !

The very circumstance of our Lord's
selecting illiterate and obscure Individuals,
for the first Teachers of the Gospel, shews
how contrary His design was to the policy
ef the Roman-Catholic Missionaries. Hu-

for the Conversion of the Hindoos. 75

manly speaking, they were, of all men, the
least likely to succeed in weaning the world
from long-established customs, overturning
the existing order of things, and building up
the Religion of Jesus Christ upon the ruins of
every other Mode of Worship. What proba-
bility could there be, that a company of
Fishermen, Mechanics, and others of as little
respectability, should be able to contend
with Rulers, Priests, and Philosophers, and
triumph over their powers, sophistry, and
malice ? Yet this actually took place, during
the whole of the First Century of the Christian
JEra : and the conquests of Christianity being
achieved by means of Individuals who, as far
as natural causes have force,were unprepared
or disqualified for such an undertaking, fur-
nished incontestable proof of a divine power
operating through their instrumentality.

Hence it may be concluded, that our
Lord, by choosing the primitive Ministers of
His Word from the lowest ranks of Society,
intended to shew to the world, that the pro-
pagation of His Religion upon earth was the
work of God, and not of Man. And though
it is our duty, and, in the present state of the
Church, necessary, to cultivate an acquaint-
ance with ancient and foreign languages, and
to employ every other lawful means to disse-

76 Means employed by the Roman- Catholics

minate the Gospel through every land, yet are
we bound to keep our Divine Master's object
steadily in view ; to act at all times with
Christian sincerity ; and to give no such pro-
minency to the persons or means employed,
as shall detract from God the glory of the
success that may result from our labours.
Let our plans be formed and executed with
all the wisdom, learning, and skill we can
command ; but let our design be simple, our
proceedings without disguise, and in all re-
spects in conformity with the example of
Christ.

Then, taking the Saviour and His Apo-
stles for my guides, I maintain, that the Brah-
min has no more claim to the regard of the
Christian Teacher than the Pariah : (James ii.
1 — 9.) I would not have the Missionary do
violence to the prejudices of any one: but he
betrays his trust, if he flatters the vanity or
sanctions the superstitions of any description
of men, for the sake of obtaining for the
Gospel a more extensive circulation. In the
language of Jehovah, by the mouth of His
Prophet, I demand, " Who hath required
this at your hands ?" Jesus Christ received
the inquiring Pharisees and Rulers, when
they really sought His instruction ; and on
no occasion did He unnecessarily give them

for the Conversion of the Hindoos. 77

offence. But He paid no more court to
them, than to Publicans, Harlots, and Sama-
ritans.

Therefore, the Jesuit Missionaries in India
(besides introducing themselves to the Hindoo
Brahmins under a fictitious character, and
thus, to say the least of it, " doing evil that
good might come") erred at the very com-
mencement of their assault upon the pre-
judices and superstitions of Hindoostan.

The Abb6 Dubois, however, as already no-
ticed, thinks that him self and his Brethren are
borne out in this particular, by the example
of St. Paul ; and he quotes at length 1 Cor.ix.
20, 2 1 . (p. 6.) True — that Apostle did consult
the infirmities of the weaker Brethren ; feeding
some with milk, others with stronger food, as
he found them able to bear it : (l Cor. hi. 2.)
He did not instantly demand the renunciation
of customs, in their nature indifferent, when
he perceived that such strictness might wound
their feelings, and thereby retard their pro-
gress in the Faith. He knew that they would
discontinue them of their own accord, when
further light had exposed their inutility. But
did he ever compromise the principles or
precepts of the Gospel? Did he, like the
Jesuits in India, allow Converts from Idolatry
tp incorporate Pagan Rites and Ceremonies

78 Means employed by the Roman- Cat holies

with the simplicity of the Christian Mode of
Worship? Did he, like them, adopt those
Rites himself? JNo such thing! On one occa-
sion, indeed, he circumcised a Convert. That
Convert was Timothy, whose mother " was
a Jewess, but his father was a Greek." The
Jews knew that his circumcision had been
neglected; and, therefore, anticipating the
objections of the Jewish Converts to his tak-
ing, for a Companion and Fellow-labourer,
an uncircumcised Israelite, he performed
that Rite upon the youthful Timothy, pre-
vious to their visitation of the Churches :
(Acts xvi. l — 3.) But he never allowed the
circumcision of a Gentile Convert, though
almost all the Jewish Brethren contended for
its necessity. He boldly set his face against
this, and every other observance ; seeing that
they would contract the liberty of the Gospel,
and tarnish the glory of God. He was jea-
lous lest these external forms should become
the means of flattering human pride, and be
relied on as rendering those who observed
them the more acceptable to Jesus Christ.
On one occasion, he resisted even Peter and
Barnabas, when he perceived that, out of
respect to the Jewish Converts, they withdrew
from the Gentiles, or wished to compel them
to live as the Jews: (Gal. ii. 11, &c.) He

for the Conversion of the Hindoos. 79

prohibited the Christians from eating meat
which they knew had been offered to an
Idol : but when ignorant of its having been
so dedicated, he allowed them to eat freely;
for its defilement was not actual, but merely
accidental : and he even recommended them
to refrain from asking questions about any
meat set before them, lest, finding it had been
consecrated to some Pagan Deity, they should
be obliged, for conscience sake, to abstain
from eating.

It appears, then, that nothing was further
from St. Paul's intention, than " to become all
things to all men," in M. Dubois' acceptation
of the phrase.

I will here give two instances of the man-
ner in which Protestants meet Brahminical
pride.

The late Rev. C. R Swartz, waiting one
morning in the antechamber of the palace at
Tanjore, for an interview with the Rajah, was
thus accosted by a Brahmin, who was attend-
ing there for the same purpose. " Mr. Swartz,
do you not think it a very bad thing to touch
a Pariah?" "O yes, "the venerable Missionary
replied, " a very bad thing indeed!" The
Brahmin, however, perceiving, by his man-
ner of answering, that more was meant than
expressed, asked again, " But, Mr. Swartz,

80 Means employed by the Roman- Catholics

what do you mean by a Pariah ?" " I mean,"
the good man said, " a thief, a liar, a slan-
derer, a drunkard, an adulterer, a proud
man." <c Oh ! then," said the Brahmin, hastily
interrupting him, " we are all Pariahs."
Thus was the man made to perceive how in-
significant, in the Missionary's opinion, was
his boasted superiority over the Pariah : and
the lesson was calculated to teach him
wherein consists that distinction between one
man and another, which alone God will
recognise.

The other instance is as follows. A young
Brahmin applying for admission into the
English School at Palamcottah, requested a
seat by himself. I desired the Master to in-
form him, that there was no objection to his
sitting alone, provided he brought his own
chair and table, but that he could not be fur-
nished with a separate seat. Accordingly,
he did so : but on entering the School, a few
days after, I saw him sitting with the other
Scholars, and two boys of inferior caste writ-
ing at his table.

It is in this way, without making any rude
attack upon the prejudices of these men, but
at the same time shewing them that we think
their proud and childish distinctions quite
beneath our notice, that they themselves will

for the Conversion of the Hindoos. 8 1

begin to appreciate them less than they have
hitherto done. And if we, like Swartz, take
occasion also to tell them, that the immora-
lity of any Individual will reduce him to a
level with, or even below, the most vulgar,
and, notwithstanding his reputation in this
world, render him obnoxious to the judg-
ments of God, we shall then-be following the
example of Christ himself, and adopting the
most probable and only lawful means of
correcting the notions and humbling the
pride of the Brahmins. (Vide Matt, xxiii. 25,
&c.) This would never be accomplished by
the Jesuits' mode of proceeding. Their ob-
ject is, not to humble, but to conciliate, that
haughty caste : and they would allow them,
on embracing Christianity, to retain notions
directly at variance with the unassuming spi-
rit of the Gospel.

We may now understand the Abbe* Dubois,
when he says, " If any of the several Modes
of Christian Worship were calculated to make
an impression, and gain ground, in the coun-
try (India), it is no doubt the Catholic Form,
which you Protestants call an Idolatry in
disguise" (p. 18), " whose external pomp
and show appear so well suited to the genius
and dispositions of the Natives," (pp. 23, &
67 to 70.) If the object be to make mere

G

82 Means employed by the Roman Catholics

Proselytes from one Mode of Worship to ano
ther, then we must concede, that Popery has
the advantage ; for Protestantism has no at-
tractions whatever for the secular and the
sensual. But if the design be to recover the
soul from the dominion of the senses, to
purify the heart and correct the actions — in
a word, to make true Christians — then we
deny that the Jesuits have reason to entertain
the faintest hope of witnessing such a result
from their exertions ; .they make little or
no effort to raise their Proselytes from the
degraded condition in which they find them.
I once asked a Priest, on the Coromandel
Coast, by what Scriptural authority they per-
formed the Ceremony of the Rutt*, and other
Idolatrous Customs. He replied, " There is
no authority for it in Scripture : but if you
come amongst dogs, you must do as dogs do /"
It was in vain that I endeavoured to con-
vince him, that it was the Christian Minister's
duty to exalt his Flock, if possible, to the
character of Men and Christians ; and not to
degrade himself to a level with their base
condition. This doctrine did not accord with
his policy and secular interests.

* A vehicle resembling Juggernaut's Car, used at all the prin-
cipal Pagodas in India. The Roman Catholics place upon it the
Image of the Arirgin Mary ; and draw it round the Church, in the
same manner as the Hindoos drag their Idols round their Temples^

for the Conversion of the Hindoos. 83

The Roman Catholics in India, where they
can afford it, celebrate the great Festivals of
the Church by a Theatrical Representation of
the event commemorated : this is followed
by an exhibition of fire- works, accompanied
by repeated shouts and the barbarous music
of the Indians, as at the Hindoo Festivals,
which is often continued through the night.
As far as my observation has extended, I have
never witnessed any attempt, on the part
of the Roman- Catholic Missionaries, to im-
prove the character of their Converts. They
change their Idols indeed; substituting the
Crucifix and the Images of the Virgin, Peter,
Thomas, Sebastian, and other Saints, for
the Lingum, Maha Deva, &c. &c.; but they
leave them at heart as they found them. No
wonder, then, that their character is as bad
as the Abb6 Dubois describes them. In-
deed, it would be matter of surprise if he
could find " a true Christian" among Prose-
lytes made by such means: (pp.73, 131 — 136.)
With reference to them, I do not hesitate to
adopt the sentiment of Tully, and say, that it
had been as well to have left them to follow
the gods of their fatherst, as to have con-
verted them in such a manner, and to such a

t " A patribus acceptos deos placet coli." De Leg. 1. 2.
G 2

84 Means employed by the Roman-Catholics

profession of Christianity as they have em-
braced.

The Missionary's line of duty, in his at-
tempts to convert the Heathen, is so accurately
marked out, and the Jesuits' departure from
that line so strikingly expressed, in the fol-
lowing Extract, that I shall make no apology
for transcribing it. The author is exposing
the sin of Worldly Conformity. " No doubt
to conciliate is a good thing ; and to become
all things to all men, in order to gain the
more, as far as it can be done with a good
conscience, is a work of charity. But if
men, in order to conciliate, go half-way over
to the World, and give up a great part of their
Religion, this is not recommending the Cause
of God, but betraying it. Remember the
solemn charge given in the text : (Exodus
xxiii. 20—25.) 'Thou shalt not bow down
to their gods, nor serve them, nor do after
their works; but thou shalt utterly overthrow
them, and quite break down their images;
and ye shall serve the Lord your God.' This
zealous protest, which the Israelites were to
make against Idolatry and the works of the
Heathen, shew with what firmness the Fol-
lowers of Christ should resist every thing
which is contrary to the interests of his King-
dom, and make no compromise with Satan

for the Conversion of the Hindoos. 85

whatever*." I leave it with the Reader to
apply this sentiment to the proceedings of
the Roman-Catholic Missionaries, described
in the preceding pages.

But, notwithstanding their unscriptural
policy, and shameful compromise of every
thing resembling the pure and undefiled Re-
ligion of the New Testament, the Abbe Du-
bois himself acknowledges, that they have
totally failed of their object, and that " all
this pageantry is at present beheld with in-
difference by the Hindoos, and the interests
of the Christian Religion have not been im-
proved by what some may be disposed to
term mere Priestcraft:" (p. 72.) In order
to prove that this failure is not to be attri-
buted to the inefficiency of the means em-
ployed, but to the peculiar character of the
Hindoos and the nature of their supersti-
tions, he shews, that those very means were
successful in Japan, beyond all calculation
or the most sanguine expectations. Upon a
prima-facie view of this argument, it may ap-
pear to warrant his conclusion: for, if one
race of people are converted to pure Chris-
tianity by the very measures which another
nation has for centuries pertinaciously re-
jected, it would seem to furnish some plea,

* Fawcett's Sermons, Vol. I. p. 448. 2d Ed.

86 Means employed by the Roman- Cat holies

for the inference, that the latter lie under
the sentence of Divine Reprobation. This
question, then, requires examination.

The Jesuit Missionary who laboured in In-
dia with the most zeal and success, wasFrancis
Xavier. He arrived in India about the year
1 522. Within the space of three years, he " is
said to have made many thousand Converts:"
but these being of the lowest castes, and he
being dissatisfied with their character, and
" entirely disheartened by the invincible ob-
stacles he everywhere met in his apostolic
career, and by the apparent impossibility of
making real Converts, he left the country in
disgust, after a stay in it of only two or
three years; and embarked for Japan, where
his spiritual labours were crowned with far
greater success, and laid the foundation of
those once numerous and flourishing Congre-
gations of Japanese Christians, who, within a
period of less than a century, amounted to
more than a million of souls." (pp. 3, 4.)

We are not to attribute this success to
Xavier alone. He was accompanied by
many Jesuits from various parts of India; and
several others arrived, about the same time,
from Macao. Nor are we to infer from it,
that there was something in the nature or
character of the Japanese superior to the

for the Conversion of the Hindoos. 87

mental or moral qualifications of the Hin-
doos, which prepared them to give the spi-
ritual and humbling doctrines of the Cross a
more favourable reception. Their success
arose, first, from the extensive connexions
which the Portuguese had already formed
with the Natives, by their commercial inter-
course, and numerous intermarriages with
families of the first respectability; which
circumstance would, undoubtedly, prepare
them to adopt the Religion of persons with
whom they were so closely related. And,
secondly, the Established Religion of the
country so nearly resembled the constitution
and forms of the Roman Church, that it re-
quired no great sacrifice of views and princi-
ples, in the Japanese, to embrace the Roman-
Catholic modification of Christianity. Hi-
therto every Religion had been tolerated in
Japan: but the established and most popu-
lar Creed was, and still is, the Sinto. The
Dairi, or Ecclesiastical Emperor of Meaco,
possesses a jurisdiction resembling that of
the Roman Pontif. Their Holy Mother is
honoured like the Sancta Maria. Their
Bonzes or Priests, and Canusies or secular
Clergy, in their office, dress, celibacy, shaved
heads, &c. &c. strikingly resemble the cor-
responding characters in the Roman-Catholic

88 Means employed by the Roman-Catholics

Church. Their Pilgrims, most of whom
are Religious Mendicants, and Jammaboes,
a kind of Hermits, with their various self-in-
flicted tortures, mortifications, privations,
penances, fastings, &c. &c. are very like the
soi-disant Holy Beggars who for many years
imposed, and in Roman-Catholic Countries
still impose, upon the credulity of the West-
ernWorld . They have also their SacredVows,
Religious Establishments, such as Convents
and Nunneries, together with several Orders
of Friars and Nuns. They even dispense In-
dulgences (ofarrai), for which the Orthodox
Sintonists go on pilgrimage to the Holy
Place (i. e. to the Temple of Tensio Dai Sin,
their chief God) : these are sent also by the
Canusies, annually, to all parts of the Empire,
and are carried about by Pedlars for sale.
The Sintonists are taught to believe in pre-
tended Miracles or Charms, and in Purga-
tory. They pay divine honours to Images :
their Church Service is accompanied by the
tinkling of bells, incense, &c. &c. In short,
Sintonism resembles, in so many particulars,
the institutions, pretensions, and practices of
the Roman-Catholic Church, that the Japan-
ese were prepared, in a remarkable manner,
to embrace that Form of theChristianReligion
which the Jesuits introduced into their conn-

for the Conversion of the Hindoos. 89

try. No wonder, then, that the Proselytes
flocked to them by thousands and tens of
thousands. They are said to have converted
one-third of the Empire ; among whom were
Royal Princes, Viceroys, Magistrates, and
many other Persons of Distinction. Indeed,
under the then existing circumstances, it
would have been matter of surprise had they
not met with unexampled success.

But this prosperity was not of long con-
tinuance. In about a Century after the
introduction of Popery into Japan, a severe
persecution was raised by the Government
of the Empire against the Roman Catholics ;
which, in 1639, ended in the total exter-
mination of the Portuguese. This M. Dubois
attributes to " the jealousy and alarm of the
Bonzes and other Directors of the popular
Faith;" awakened, as he says, by the daily
increasing number of the Converts, which
threatened " to supplant the Religion of the
Country :" (p. 4.) That this feeling existed, is
most probable. But surely the Abb6 cannot
be ignorant of the real causes to which this per-
secution is generally attributed. The Govern-
ment became jealous of the immense wealth
which the Portuguese were accumulating, and
exporting out of their dominions. The pride
and intolerance of their Bishops grew insup-
portable. Not content with the superintend-

90 Means employed by the Roman- Cat holies

ence of Spiritual affairs, they interfered with
Politics and the Councils of the State, and
endeavoured to assume a superiority over
the Nobility of the Empire. One haughty
Prelate in particular, meeting one of the
chief Counsellors of the State, refused to pay
him that deference which he was entitled to
receive. This insolence provoked him to
prefer heavy complaints at Court ; and thereby
the irritation of Government, already excited
against the Portuguese, was considerably in-
creased. There was reason to apprehend
that they intended to effect a Revolution in
the State ; and the interception of two Letters,
written by them, detected and explained
their treacherous designs. The storm, that
had been gathering for some time, now burst
with a tremendous explosion. Instantly were
they, with their Clergy and Japanese kindred,
ordered to quit the country. The other Ja-
panese Christians were detained ; those who
were from home commanded to return ; and,
in a short time, the whole were put to death.
The final blow to the Roman-Catholic inte-
rests in Japan, was struck in one day; when
above 37,000 Members of that Church pe-
rished by fire and sword.*

• The Portuguese blame the Dutch for this Persecution.— The
latter may have acted in an unchristian manner, to which they

were,

for the Conversion of the Hindoos. 91

The Portuguese made several attempts to
recover the ground they had lost. On one
occasion they sent a splendid Embassage
from Macao to the Court of Japan ; but the
Emperor ordered the whole (6l persons) to
be beheaded — saving only a few of their
meanest servants, who were preserved to
carry home the sad intelligence of their mas-
ters' fate.f

The Japanese have from that time adopted
every possible measure to prevent the intro-
duction of Christianity into the Empire; and,
identifying the Protestant with the Catholic
Faith, under the general term of Christianity,
their precautions are used alike against the
professors of those opposite Creeds. " Their
Laws are extremely rigorous againstTeachers
of the Christian Religion." " The following
inscription is placed at the head of the Stone

were, doubtless, provoked by the jealousy and opposition of the
former against them, from their first settlement in Japan, in 1600.
But how could the Dutch occasion the pride and intrigues of the
Portuguese, which were the real cause of their sufferings ?

t Golownin, in his Narrative of his Captivity in Japan,relates the
last attempt made by the Roman Catholics to introduce their Reli-
gion among the low inhabitants (the Hairy Kuriles) of Eetooroop,
which is under the dominion of the Japanese. The means they
used were most unchristian and disgraceful ; but they totally
failed. The persons composing the Mission were obliged to flee,
and were closely pursued by the Japanese : (Vol. I. pp. 105,
1 06.) This occurred about the beginning of the present Century.

92 Means employed by the Roman- Catholics

Tablets of Laws, which are fixed up in all
public places, and even in the streets : —
* Whosoever knows any individual who has
taught Christianity, and can convict him
thereof, shall receive a reward of 500 silver
pieces.' : One Law prohibits Masters from
hiring Servants, until they receive from them
a written assurance of their not being Chris-
tians. Another enacts ; " If any European,
residing in Japan, shall attempt to teach our
People the Christian Faith, he shall undergo
a severe punishment, and shall not be re-
stored to his Native Country." Their Laws
protect all Foreigners within the Empire from
corporal punishment, except " those who
attempt to induce Japanese Subjects to em-
brace Christianity." They prohibit the
teaching of Christians to read and write
their language ; and even exclude from the
Public Service every Japanese who has lived
among Christians in a Foreign Country.

Such is their concern to preserve and pro-
pagate this contempt of the Christian Reli-
gion, that " in Nangasaki, where Christianity
had made the greatest progress, there is a
staircase, on the steps of which are laid va-
rious ornaments and utensils of the Catholic
Church, and on the first step a Crucifix" (and
images of the Virgin Mary and some other

for the Conversion of the Hindoos. 93

Saints). " On New-year's Day, all the in-
habitants of Nangasaki are obliged to ascend
these steps, and, as a proof that they are not
Christians, trample on the articles." " Even
young Children, unable to walk, are held
down by their mothers to touch the Images
with their feet."*

The Japanese informed Captain Golownin,
that this strict prohibition of Christianity by
their Laws, was solely to be attributed to the
mischievous civil wars which arose in Japan
after its introduction.

Such is briefly the rise and fall of Popery
in Japan : and the Roman Catholics are
chargeable with the guilt of producing these
inveterate prejudices, and thus closing every
avenue against the introduction of the Gospel
into that extensive Island. It was by similar
conduct that they provoked against them-
selves a severe persecution in China, also ;
and occasioned in the Rulers of that vast
Empire, a resolution equally determined to
exclude the Christian Religion.

We see, then, that the Abb6 Dubois has
little reason to refer to the success of the
Jesuit Missionaries in Japan, either in proof
of the efficiency of the means they used to
propagate Christianity, or in support of his

* See Krusenstern's and Golownin's Narratives, &c.

94 Means employed by the Roman-Catholics

inference, that, since the same means have
been employed in India without success,
the Conversion of the Hindoos must be a
hopeless undertaking*.

He admits the decline of Christianity from
that numerical strength and partial reception
which it once possessed in India. He says,
11 The low state to which it is now reduced,
and the contempt in which it is held, cannot
be surpassed. There is not at present in the
country (as mentioned before) more than a
third of the Christians who were to be found
in it eighty years ago ; and this number di-
minishes every day, by frequent apostacy. It
will dwindle to nothing in a short period ;
and, if things continue as they are now going
on, within less than fifty years there will, I
fear, remain no vestige of Christianity among
the Natives." (p. 12 ; see also, to the same
effect, pp. 13, 14.)

The commencement of this decline, he at-
tributes to the interference of the Pope with
the proceedings of the Jesuits. Its more
rapid progress was occasioned, he says, by
" the invasion and bloody contests for do-
minion between the English and French."
The confirmation of the Natives' contempt far
Christianity arose, as he admits, from their
detection of the fraud which the Jesuits had

for the Conversion of the Hindoos. 95

practised upon them. " The Hindoos soon
found, that those Missionaries, whom their
colour, their talents, and other qualities, had
induced them to regard as such extraordinary
beings, as men coming from another world,
were, in fact, nothing else but disguised
Fringij (Europeans) ; and that their country,
their religion, and original education, were
the same with those of the vile, the con-
temptible Fringy, who had of late invaded
their country. This event proved the last
blow to the interests of the Christian Reli-
gion. No more conversions were made ;
apostacy became almost general in several
quarters ; and Christianity became more and
more an object of contempt and aversion,
in proportion as the European manners
became better known to the Hindoos."
(pp. 11,12.)

I admit, that the immoralities of Europeans
have always produced a bad effect, in various
ways, upon the Natives of India. But had
the Jesuits acted with Christian integrity ;
and, instead of assuming the character of
Brahmins, appeared among them as faithful
Preachers of the Gospel, no misconduct of
the English or French army would have
diminished the respect they had com-
manded prior to the invasion of India by

96 Means employed by the Roman- Catholics

those Powers. Witness the unreserved, the
undiminished confidence reposed in the late
Missionary Swartz, and the regard shewn
him by Hyder, Tippoo, and other Native
Princes, to whom his character was known,
even when they were at war with the very
Nation, the English, by whom he wras em-
ployed. He was generally allowed to pass
through the midst of their encampments,
without the slightest molestation : he was
designated, both by Mahomedans and Hin-
doos, by the title of " The Christian" and
that, too, as a mark of respect : and such was
their delicacy of feeling towards him, that
when it was thought necessary to detain his
palanquin, the sentinel was ordered to assign
a general reason, and to pretend to be
waiting for orders to let him move on. This,
and much more information to the same
effect, I received from the late Colonel Charles
Trotter, who knew Swartz intimately for
years, and served in the campaigns during
which that venerable Missionary met with
such marked respect from the Enemy.

The instance given by the late Dr. Bu-
chanan, of the confidence placed in the bare
word of Swartz, when every other European
was distrusted, and whereby the Fort of
Tanjore was saved from famine during its

for the Conversion of the Hindoos. 97

siege by the French Army, sufficiently proves
that the Jesuits would have experienced no
diminution in the esteem of the Natives to-
wards them, after the European Invasion, had
they uniformly acted in a manner becoming
Christian Teachers.

After all, however, if we inquire into the
expedients used by the Roman-Catholic
Missionaries to preserve Christianity among
their Converts, its decline will be found to
have arisen more from their own negligence,
than from any other cause : for it requires
as much care, if not more, to cherish a love
and reverence for the Gospel, as to produce it.

They withhold from their Converts the
Word of God! This is the Charter of our
Faith and Privileges — the only " lamp to our
feet, and light to our paths," to guide us,
through the darkness, and across the devious
ways of ignorance and vice, to the Kingdom
of Glory. For this infallible guide, they sub-
stitute Images, Pictures, and unintelligible
Ceremonies. M. Dubois denies " that the
reading of the Holy Scriptures is forbidden
to Catholics:" (p. 27.) I will only reply,
that I frequently offered to supply them,
through their Priests, with the New Testa-
ment ; but have never been permitted. I have
often left a Testament with the Catechist of a

98 Means employed by the Roman- Catholics

Roman-Catholic Church in the Interior,
which the Priest has afterwards ordered to
be returned. I have never heard of a Transla-
tion of the Scriptures by the Jesuits into any
of the Indian Languages ; nor have I ever
seen a New Testament in the possession of
even one of their Catechists, unless it were
one that he had received privately from some
Protestant Missionary, and which he kept
carefully concealed from the Priest. A Tamul
Book, written by a Roman- Catholic Priest,
was once brought to me, to answer. The
Author defends the Worship of Images, upon
the plea, that Images and Pictures are books
for the Illiterate. All question, then, about
the corruption of Christianity by the Papists
apart — had the Almighty prospered the la-
bours of the Jesuits in India, He would, con-
trary to His avowed determination, have
given His glory to another, and His praise
to Graven Images : (Isaiah xlii. 8 .) The Abb6
Dubois glories in their policy, though it has
failed : we may easily suppose, then, how he
would have triumphed, had it succeeded.
The vindication of His own honour, there-
fore, required that Jehovah should withhold
His blessing from them, and confound their
devices: (i Cor. i. 25 — 31.)
To substitute Images, &c. for the Scrip-

for the Conversion of the Hindoos. 99

tures, is an imposition upon the human mind :
it is denying to man that instruction which
God has expressly revealed, for the purpose
of teaching us the knowledge of Himself and
His gracious will. I am aware that M. Du-
bois asserts the incapacity of their Converts
to understand the Word of God. " I have
now under my religious controul," he says,
" between 7000 and 8000 persons of this
description; and I should be very much per-
plexed, indeed, were I, among so large a
number, desired to point out four Individuals
capable of understanding the meaning of the
Bible, and to whom the reading of the naked
Text of the Holy Scriptures would prove of
the least utility:" (p. 125.) — And is this an
argument for withholding the Blessed Book
from them? To a man inspired with a mo-
derate portion of love for the souls of his fel-
low-men, it will dictate a very different mode
of procedure. Stationed among persons of
this description, he will feel it to be his duty
to put the Bible into their hands, as soon as
they can read it ; directing them, at the same
time, what parts to read ; and carefully ex-
plaining to them all the doubts and difficul-
ties that occur. Many Roman Catholics in
Tinnevelly, to whom I had given the New
Testament in Tamul, were in the constant

H 2

1 00 Means employed by the Roman-Catholics

habit of waiting upon me, for explanation of
different passages. In general, I found them
much more intelligent than I had been led to
expect; and the very parts at which they
seemed to stumble, led to profitable discus-
sion: and I do not recollect an instance of
one departing without being satisfied. One
Young Man came frequently, with a string of
texts to be explained. On one occasion, he
referred to Rev. xiv. I told him that the con-
duct of the Romish Church, her arrogance,
and her persecution of the Saints for cen-
turies past, were so accurately described in
that and the xiiith Chapter, that Protestants
supposed she was intended by the Beast and
Babylon. He replied, that the 6th verse was
now being fulfilled ; for that he had heard of
the Translation of the Scriptures into the Lan-
guages of almost " every nation, and kin-
dred, and tongue, and people." " The con-
sequence of this universal diffusion of the
Bible," 1 added, " as foretold in the 8th verse,
will be the fall of Babylon. When you read
the Scriptures with attention and prayer, you
will see that the Superstitions of your Church
are contrary to the purity and simplicity of
the Gospel : and when God shall give you
His grace, you will renounce every practice
that is prohibited by His Word."—" Now

for the Conversion of the Hindoos. 1 0 1

then I see," he added, " why our Priests
forbid us to read the Bible!"

I will give one more instance, in vindica-
tion of the Native Roman-Catholic's capacity
to profit by the perusal of the Scriptures ;
which, at the same time, will furnish an ad-
ditional proof of the intolerance of their
Priests, in denying them the privilege of
reading the Sacred Volume. A Young Man,
educated in one of the Schools of the Church
Missionary Society in Tinnevelly, wrote me
the following Letter, on my leaving that
district : —

" Reverend Sir,

" As Providence was pleased to send you
to this country, many of us are now ac-
quainted with the everlasting Light of the
Gospel of our Lord Jesus Christ ; especially,
I speak of myself; for before these three
years, I did not know what a Testament was :
but since the Tinnevelly English School was
opened, I have pretty good knowledge of the
Scriptures ; and I hope, and wish, that all
other Schools will continue to make many
understand the bright paths of Religion and
Holiness !

" As I hear of your departure, I am ex-
tremely sorry to say we are at a loss. I am

102 Means employed by the Roman- Cat holies

advanced pretty far in Arithmetic, and in the
other branches of learning ; and hope you
would be pleased to give proper instructions
about our future education.

I am, Rev. Sir,
Your very humble servant,
•< Tinneveiiy, Nahnaprocausum"

22 January, 1821."

So far is it from being necessary, as the
Abb6 Dubois pretends, to indulge the super-
stitious notions of these people before you
can prevail upon them to listen to your in-
structions, that I never conversed with them
without first desiring them to remove that
idolatrous mark from the forehead, which
their own Priests had allowed them to retain.
They invariably admitted, that among the
Heathen it distinguished the Worshippers of
Siva from the Votaries of Vishnoo, and that
it was, therefore, most unbecoming in a Chris-
tian to wear it : and I never met with a man
who refused to put it away.

I had intended giving other proofs of the
facility with which the Pagan Customs may
be overcome, in those who embrace Chris-
tianity ; and that nothing has a greater ten-
dency to produce this effect, than the simple
perusal of the Scriptures. Suffice it to say,
that I have at all times resisted them, in the

for the Conversion of the Hindoos. 1 03

Roman Catholics who have come to me ; and
never without success. It has been my study
to mark, as distinctly as possible, the dif-
ference between our simple Mode of Worship
and the Pomp of the Romish Church. I
know that our proceedings have been re-
ported to the Roman-Catholic Priest at Pa-
lamcottah, in such approving terms, that he
thought it expedient to imitate us ; and ac-
tually put a stop to Superstitions which they
had long practised, to the entire satisfaction
of his own people. With the same ease
and advantage might they abolish the whole :
and if, at the same time, they would teach
and exhort them to read the Word of God,
they would soon experience the revival of
the interests and spirit of Christianity in the
East. Alas ! in every part of India that 1
have visited, I have seen an Altar or a Cross
by the road-side ; and have met Roman Ca-
tholics with a Crucifix or an Image suspended
from their necks, like the Amulets of the
Heathen; which, upon being interrogated as
to their utility, they have called their Swamy /*
But never, never have I heard any thing like
the sound of the Gospel, from either Priest
or Layman! Then, can the Abb6 Dubois

* Meaning " God" This is the name which the Heathen give
to their Amulets and Idols.

1 04 Means employed by the Roman- Catholics

wonder that the interests of his Church are
declining in such a land as Hindoostan?

Another means for the preservation of
Christianity is, the publication of small
Treatises and Elementary Works on Reli-
gious Subjects. The Roman-Catholics have
published a few Works of this description ;
but they are seldom to be met with, except,
here and there, one or two in the possession
of the Native Catechists. And even were
they more numerous, they are but ill adapted
to preserve the spirit of piety, or cherish the
love of True Religion ; for they treat much
more upon the Ceremonies and Superstitions
of their Church, than upon Devotional Ex-
ercises, or the Graces and Duties of the
Gospel. M. Dubois' own little Catechism
is the most useful thing of the kind I have
heard of among the Roman-Catholic Publi-
cations in India: (p. 125.) He himself ac-
knowledges the want of such Elementary
Works (p. 78) : but we do not hear of any
attempts, on his own part or that of his Bre-
thren, to supply the desideratum.

A third indispensable requisite, if we
would preserve the spirit of godliness among
our Converts, is, a pious and well-educated
Ministry. The Roman-Catholics in India do
not want Seminaries for the educating of their

for the Conversion of the Hindoos. 105

Priests. Nearly the whole of their Churches
in the Interior are under the superintendence
of what they call the Black Clergy, (the de-
scendants of Portuguese bom in India,)
who were educated and ordained at Goa.
In the District of Tinnevelly alone there are
Eight of these Priests, besides upwards of
Sixty Native Catechists ; and I have occa-
sionally met with a well-educated man
amongst them. But the majority are ex-
tremely ignorant; none of them know any
thing of the Scripture ; and frequently have
I heard the poor people under their controul
complain of their avarice and oppression.
Whether such a Clergy are calculated to
promote the interests of True Religion, I
leave the Reader to judge !

Equally essential is it to the welfare of
Christianity, to educate our Children in the
precepts and principles of the Bible. But
the Roman-Catholics have very few Schools
in India of any description. In the Tinne-
velly District, where there are 30,000 Mem-
bers of that Communion, they have only one
School, containing Forty Scholars. They will
plead poverty (as they have done to me) in
excuse for this neglect of the Rising Genera-
tion : but I have offered to establish Charity
Schools for them*, and to appoint one of

* Under the auspices of the Church Missionary Society.

106 Means employed by the Roman-Catholics

their own Congregation for the Master, pro-
vided they could find a man qualified to
teach, and would allow him to conform to
our Regulations. At one place I opened a
School, under a Protestant Master, which
succeeded well for some time ; until the
Priest interfered, chastised the Children, and
reproved their Parents for allowing them to
attend. The Scholars were then reduced to
so small a number, that, after persevering for
a few months, under the hope of their coming
to a better mind, the Master was at length
removed to a more promising Station. One
Priest only had the liberality to allow me to
open a School, for the benefit of the Children
of his Congregation; and he permitted a Ca-
techist of his own to become the teacher.

We may now easily account for the de-
cline of Christianity in India, as promulgated
by the Roman Catholics. M. Dubois may
have felt the inconvenience arising from the
People's incapacity to comprehend his Dis-
courses, or even his own simple Catechism
(pp. 68 and 125) ; but to complain of it, is to
reproach himself and his Brethren for their
neglect to cultivate their Converts' intellectual
powers ! What else could be expected, when
so little pains are taken to instruct the adults
in the true nature of the Christian Religion,

or to educate the children in the rudiments of

'•

for the Conversion of the Hindoos. 107

knowledge, and train them up in Christian
Principles? To have found Four, or even
One, among 7000 or 8000, or any given number
of persons so entirely neglected, capable of
understanding a Christian Treatise or Dis-
course, would indeed have excited astonish-
ment ! This were looking for fruit from an
uncultivated vineyard. Even allowing that
those who first embraced the Roman-Catho-
lic Faith were Spiritual Converts, (which is
more than the Abbe" himself requires us to
concede,) yet how were it possible to pre-
serve their Christian Character by such means
as the Jesuits employed? Ceremonies, Images,
Processions, &c. may dazzle the eye and
captivate the mind, but can never inspire
holy affections, or engraft one Scriptural
Principle on the heart. And certainly the
Hindoos, who change their own Religion for
one laden with such Superstitions as these,
are not likely to remain " stedfast in the
Faith," when their personal comfort or safety
are endangered by their Christian Profession.
M.Duboishas given one instance of their apo-
stacy under such circumstances (p. 74) : and
though, when the storm of Persecution blew
over, the majority of them returned to the
bosom of the Church, yet he has good reason
for placing no greater confidence in their sta-

108 Means employed by the Roman-Catholics

bility, should the trial of their Faith ever be
repeated : (p. 75.) But he ought to attribute
the diminution of their numbers, and the de-
generacy of those who continue to profess
the Catholic Faith, to the neglect of their
Priests to adopt proper means for their men-
tal and religious improvement.

He is of opinion that Xavier's disappoint-
ment " ought to have been sufficient to damp
the most fervent zeal of the persons disposed
to enter the same career:" (p. 4.) This I con-
cede, provided those persons were actuated
by his principles, and depended upon such
means as he employed. The Abb6 expresses
himself as " fully aware that a great many
over-zealous Protestants may be disposed"
61 to maintain that the Catholic Religion
being nothing but a corruption of the Religion
of Christ, and its Worship a human invention,
the Divine Assistance can never attend the
propagation of it ; and that its failure in the
business of Proselytism cannot be a matter
of surprise:" (p. 24.) He declines entering
into this discussion ; and, in a Private Letter,
his Correspondent might courteously dis-
pense with it : but, in publishing that Letter
to the world, it was by no means foreign to
his subject to disprove the Protestants' ob-
jection. Indeed, his Cause demanded it;

for the Conversion of the Hindoos. 109

for this question is the very hinge on which
the controversy turns. If he can prove that
Popery is not a corruption of Christianity,
and that the means used by the Papists for
its diffusion through the world are lawful and
scriptural, and the best adapted to promote
the interests of real Religion ; he will then
have fair premises for his conclusion, that to
endeavour to convert the Hindoos is an im-
practicable task. As a Protestant, I might
claim the privilege of assuming, that the
Cause of Christianity and that of Popery are
distinct from each other ; and that when the
Missionaries of the latter Communion la-
boured to further the objects of the Holy
See in India, it by no means followed that
they even thought of " forwarding the inte-
rests of the Gospel," in the Protestants' ac-
ceptation of the term. But my argument
does not require me to enter into the ques-
tion. If the Abb6 Dubois can prove that
this assumption is untenable, it will turn the
discussion in his favour : but certainly the
onus rests with him.

All comparison, however, between Pro-
testantism and Catholicism apart — I have
only to shew, that the measures adopted by
the Roman-Catholic Missionaries for the
evangelizing of India are unwarranted, by

1 1 0 Means employed by the Roman- Catholics.

the nature of the Gospel, the plain text of
Scripture, the examples of Jesus Christ and
his Apostles; and that, so far from being
better adapted to the accomplishment of this
design than any other means, they are, of all
means, the least likely to make True Con-
verts. This ] have already done; and, there-
fore, their failure, instead of setting* the mat-
ter at rest, and justifying the abandonment
of India to its present state of ignorance,
superstition, and vice, leads much more ob-
viously to the conclusion, that the Almighty
has purposely withheld His blessing from
such human devices. And if we are to be-
lieve that God is faithful to His promises, to
give unto His Son the Heathen for His inhe-
ritance, and the uttermost parts of the earth
for his possession (Ps. ii. 8.), we must
infer, from the failure of the Jesuits, that
other means are to be used for the complet-
ing of His gracious purposes in the East.

( 111 )

SECTION III.

THE NATURE OF THE MEANS WHICH PROTEST.
ANTS USE FOR THE CONVERSION OF THE
HINDOOS.

THE Abb6 Dubois admits, that Christianity
will prove a great blessing, even where it
effects not all the saving benefits which it is
calculated and intended to produce (p. 8 1 .) —
that its mere profession is much better than
Idolatry (p. 82.) — and that, notwithstanding
the infamous character of the generality of
Native Christians (p. 63, &c.), he is " ac-
quainted with many among them who are, in
their morals, probity, and general behaviour,
irreproachable men, enjoying the confidence
even of the Pagans ; and into whose hands I
should not hesitate," says he, " to entrust my
own interest :" (p. 83.) Seeing, then, that
Christianity (of course he means as professed
by Roman Catholics) is capable of operating,
and actually has operated, in so beneficial
a manner upon the Hindoos who have em-
braced it, can he have so little love for his
Species, as to deny to any portion of them the

112 Means which Protestants use

blessings which he has the opportunity of
dispensing ? Indeed, in a happier moment,
he can say, "As a most sincere, and most
undisguised Believer of the Divine Origin of
the Christian Religion, and firmly persuaded
that this Religion alone can render man
happy in this life and in that to come, my
most earnest wishes have always been to see
it believed and professed by all mankind, and
extend its dominion, its mild and genial in-
fluence, all over the World, and among all
Nations :" (p. 47.) Why, then, has he for-
saken the Missionary Cause in the East, and
done his part to deter others from entering
upon the same undertaking ? He will doubt-
less reply, as he has already said, because
he thinks the Conversion of the Hindoos im-
practicable. Suppose this were conceded ;
yet his own admission, just cited, of the
effect it is calculated to produce in theWorld,
and which it has already produced in India,
condemns his deliberate abandonment of that
Idolatrous Land. Allowing, with him, that
the Native Roman-Catholics are not True
Christians, yet to effect even the minimum of
good which he admits that they have derived
from Christianity, is worth all the pains and
expense bestowed upon them. But Pro-
testant Missionaries, notwithstanding the con-

for the Conversion of the Hindoos. 1 1 3

temptuous manner in which M.Dubois speaks
of them and their works (pp. 17 — 21. 25, 26.
51, 52, &c.) have met with still better suc-
cess ; and I now proceed to explain the
nature of the means they have used.

Their main instrument is the Bible. Though
the Abb6 seems amused at the idea of giving
the Scripture to the Hindoos, and thinks it
the least likely instrument to effect their
Conversion, (pp. 1, 2, &c. &c.) yet I maintain,
that it is the most effective that ever was,
is, or can be, employed. For this purpose
the Evangelists wrote their Gospels, and the
Apostles their Epistles. The earliest Mis-
sionaries of the Church of Christ translated
the Bible into the languages of the Nations
they endeavoured to convert. So far back
as the Second Century, we have accounts of
the Syriac, the Egyptian, the Ethiopic, and
the Old Latin* Versions. In the next Cen-
tury, Origen, and other Missionaries, trans-
lated and dispersed the Scriptures, in various
Languages. Indeed, until the Papal Supre-
macy was established — when means more
characteristic of Mahomedanism than Chris-
tianity were used to convert Infidel Nations ;
when Cardinals and Bishops were seen lead-

* This Translation is known by the name of " The Italic^

I

1 14 Means ivhich Protestants use

ing armies to the field, to extend the domi-
nion of Christ by fire and sword — till then,
the Translation of the Bible into the language
of a country, in order to effect its conversion,
was considered a measure of primary im-
portance. And with reason : for that
Blessed Book imparts knowledge that is
able to make men wise unto salvation, and
that in a manner adapted to every capacity.
Though it contains Mysteries that are beyond
the comprehension of the Learned — much
more of the Illiterate — yet is there sufficient,
that is calculated, at once to enlighten the
understanding, arrest the attention, convict
of sin, engage the affections, and, in a word,
convert the soul to God: (Ps.xix. 7. Heb.
iv. 12.) This then, if any thing, is adapted
to rouse the Hindoo from his mental apathy,
and quicken him in the paths of life.

When it is considered, also, that the Bible
is the only Revelation of the Nature and the
Will of God ever vouchsafed to man ; that it
contains all the information which we have
of Him who was sent to be " a Light to lighten
the Gentiles ;" there can be no question,
in the unprejudiced mind, about the neces-
sity, and the duty, of giving the prece-
dency to this, among the various means used
for the Conversion of the Heathen : for the

for the Conversion of the Hindoos. 1 1 5

sacred light of the Scriptures can alone dis-
pel the moral, the mental darkness which
overshadows India, and every other Pagan
Land. I know that the Abb6 Dubois objects
to the present Versions of the Bible in the Ori-
ental Languages — to which I shall presently
reply : but this will not serve him as a refuge
here ; for, when endeavouring to explode
the idea of converting the Hindoos by giving
them the Bible, and to prove the absurdity
of the attempt, he speaks in the most unqua-
lified terms of the Scripture itself, as unsuited
to the purpose, without reference to any spe-
cific Versions : (pp. 27 — 33. 121, &c.)

His principal reasons for this conclusion
are, because "the Sacred Book contains, in
almost every page, accounts which cannot
fail deeply to wound their feelings, by openly
hurting prejudices which are held most
sacred." " What will a well-bred Native
think," he asks, " when, in reading over
this Holy Book, he sees that Abraham, after
receiving the visit of Three Angels under a
human shape, entertains his guests by caus-
ing a calf to be killed, and served to them
for their fare ? The prejudiced Hindoo will
at once judge that both Abraham and his
Heavenly Guests were nothing but vile Pa-
riahs ; and, without further reading, he will
i 2

] 16 Means which Protestants use

forthwith throw away the book, containing
(in his opinions) such sacrilegious accounts."
— " What will a Brahmin say, when he per-
uses the details of the bloody sacrifices
prescribed in the Mosaical Law, in the wor-
ship of the True God ? He will assuredly
declare, that the God who could be pleased
with the shedding of the blood of so many
victims immolated to his honour, must un-
doubtedly be a Deity of the same kind (far be
from me the blasphemy!) as the mischievous
Hindoo deities Cohly, Mahry, Darma-rajah,
and other infernal gods, whose wrath cannot
be appeased, but by the shedding of blood,
and the immolating of living victims." —
61 But, above all, what will a Brahmin, or
any other well-bred Hindoo, think, when he
peruses in our Holy Books the account of
the immolating of creatures held most sacred
by him ? What will be his feelings, when
he sees that the immolating of oxen and
bulls constituted a leading feature in the reli-
gious ordinances of the Israelites ; and that
the blood of those most sacred animals was
almost daily shed at the shrine of the God
they adored ? What," &c. &c. &c. (pp. 28
— 31.) After mentioning several other in-
stances, he concludes thus : " I could point
out, in almost every chapter of Holy Writ.,

for the Conversion of the Hindoos. 1 17

passages nearly as exceptionable ; and which
it would be equally dangerous to exhibit,
without a long previous explanation to the
prejudiced Hindoo." He then endeavours
to prove, that he has sufficient grounds for
his objection, by stating, that his own Con-
gregation were offended at the mention of
Christ as a peasant of Galilee and the son of
a carpenter ; and of his Apostles, as fisher-
men. They cautioned him also against
speaking of the fatted calf, in the Parable of
the Prodigal Son — of the wine, in the Eu-
charist, &c. (pp. 32 — 34.)

I grant that these accounts are calculated
to wound the prejudices of the Hindoo,
whose mind is unprepared to receive them.
But does not M. Dubois know, that in every
Nation, and every age, the Natural Man has
taken offence at the peculiarities or the sim-
plicity of the Divine Religion ? Under the
Mosaic Dispensation, let us instance the Cir-
cumcision of the Jews. Nothing ever ap-
peared more contemptible and absurd, in
the eyes of the Heathen, than that ordinance.
The Jews are ridiculed by many Ancient
Authors, for performing that painful and, as
it appeared to them, unmeaning ceremony :
and Philo says, that every body laughed at
it. Yet many Proselytes from Idolatry sub-

118 Means which Protestants use

mitted to it ; the False Prophet, Mahomet,
adopted it ; and it has continued to be
practised by the millions of his followers to
the present hour. The Abb6 Dubois will
not, of course, think it possible that a Hindoo
Brahmin could be prevailed upon to endure
it. This, however, actually took place,
while I was residing at Palamcottah — a Brah-
min of that Fort having embraced the Mus-
sulman Faith, and, of course, submitted to
this initiatory ordinance.

Under the Gospel Dispensation, we will
instance the Crucifixion and Resurrection of
the Saviour. The Heathen, and especially
the Jews, scoffed at the Christians, as wor-
shippers of a Crucified God (v^j-tfl *niiy
cultores suspensi). This was, at that time,
a term of great reproach ; for crucifixion was
the most ignominious of all punishments ;
and was never inflicted by the Romans upon
any but fugitives and slaves. For the first
Three Centuries, Christians of all ranks en-
dured this contempt. At length, Constan-
tine the Great abolished the practice of cru-
cifixion ; and thus, in a few years, the igno-
miny of the punishment being in a great mea-
sure forgotten, this " offence of the Cross
ceased." Such has been the policy of Roman
Ecclesiastics almost from that day to the

for the Conversion of the Hindoos. 1 1 9

present : but the vanity which dictated this
shunning of the Cross, engendered a Hydra
which has devoured the Christian Graces*.

The doctrine of the Resurrection also was
despised by the Ancient Heathen; and to
believe in it, accounted madness : (Acts xvii.
32. xxvi. 23, 24.) Yet, among the first Con-
verts to the Christian Faith, were some of
the wisest Heathen Philosophers.

To give credit to all that the Abb6 affirms,
we must conclude that the Brahminical
System prohibits the shedding of blood, and
the putting of an animal to death, particu-
larly in their Religious Ceremonies. Not to
advert to the Human Sacrifices under the
wheels of Juggernaut's Car (to appearance
voluntary, but which the Brahmins, it is well
ascertained, often procure, lest the reputa-
tion of their god should suffer from the cir-
cumstance of none being found zealous

* It may be noticed here, as a favourable coincidence, that the
Sufferings and Crucifixion of Jesus Christ are calculated to exalt
him in the opinion of the Hindoos, especially when they shall
understand for what purpose He endured such accumulated mise-
ries. The more painful the tortures to which their own Sanassees
submit, the more holy do they esteem them (as already re-
marked) : and they will readily apply this prepossession to the
suffering Jesus. I remember shewing to one of them a Plate of
the Saviour on the Cross, and asking him who it was. He re-
plied, that he supposed it must be some Holy Sanassee. This led
to an explanation, which he seemed to approve.

120 Means which Protestants use

enough to sacrifice their lives to his honour) ;
nor to the immolating of the Hindoo Widow
upon the funeral pile of her husband's corpse
(at which horrible ceremony a Brahmin is
present, and commonly the most active per-
son there) : I will mention only one case in
point, which I have witnessed. It occurred
at Courtallum, in the Tinnevelly District. At
the conclusion of a Festival which had lasted
several days, two kids were presented before
the Idol : the head of one was severed from
its body, and laid upon the altar, with boiled
rice, the blossom of the cocoa-nut, flowers,
&c. &c. as an offering — not to the mischievous
Hindoo Cohly, &c. &c. but, to the god Ra-
mah ! — The second kid was next presented,
its ear slit, and then it was suffered to
escape* ! A holy Brahmin officiated at this
" bloody sacrifice." — So much for M. Du-
bois' pretence that they will be shocked at
the very mention of such a thing in Scripture.
The offence taken by his people at the
mentioning of the fatted calf (p. 33), furnishes

* The Reader will observe the similarity between this and the
Levitical Ceremony of the Scape-goat : (Lev. xvi. 7, &c.) I
could not ascertain that it bore any reference to this Jewish Ordi-
nance ; the only reply given to all my inquiries being, " It is
our custom" — the Hindoos' general answer to such questions, so
little do tljey know of the origin or signification of their own
observances.

for the Conversion of the Hindoos. 1 2 1

its own answer. It was his duty to mention
it, accompanied with an appropriate expla-
nation, which he, doubtless, gave. If they
were dissatisfied or scandalized, he might
lament their weakness, but was not respon-
sible for the unfavourable effect produced
upon their minds. We are bound to preach
the Gospel as it is revealed to us. We must
explain it, indeed ; but it is at our peril to
alter or disguise it, in order to meet the pre-
judices of any people. While conscientiously
fulfilling our duties, as Ministers of the Word,
we may safely leave the consequences to God.
A similar reply may be made to their ob-
jection at the describing of our Lord as the
son of a carpenter, and the naming of the
mean occupation of His Apostles. This ob-
jection is as old as Christianity : it was ad-
vanced by our Lord's own countrymen,
against His pretensions as a Public Teacher,
(Matt. xiii. 54 — 58.); and by others, against
Himself and his Apostles (Acts iv .) Though
He foreknew that this prejudice would exist,
yet He chose to appear in that humble sta-
tion, and appointed to the Apostleship men
of the same rank. We have already seen,
that the Hindoos cannot be more scandalized
by the human origin of Christ and His Apo-
stles, than the Jews were ; and we may fairly

1 22 Means which Protestants use

conclude, that it was intended thus to humble
their pride, and correct their expectations of
worldly grandeur and power under Messiah's
reign. It is for the destruction of such prin-
ciples that the Gospel artillery is pointed.
Are we then to disguise those circumstances,
in the history of Jesus Christ and His first
Disciples, which He evidently intended to be
made most prominent ? Shall we be ashamed
of his humiliation ? Neither St. Paul, nor any
of his Apostolic Brethren, acted thus (l Cor.
i. 23, 24. 2 Cor. xi. 6, 7) : and if we adopt a
contrary mode of proceeding, we shall only
prove ourselves unworthy of the sacred office
to which we are ordained.

Not unnecessarily to prolong this discus-
sion, I maintain, and am prepared to prove,
if more than is here stated be required, that
there is nothing in the objections advanced
by the Abb6 Dubois that can do greater vio-
lence to the prejudices of the Hindoos, than
the ceremonies and doctrines of the Old and
New Dispensations offered to the notions of
the Ancient Heathen. And since, notwith-
standing these obstacles, the Cause of True
Religion has triumphed, in a greater or less
degree, wherever it has been proclaimed, we
may reasonably anticipate success even in
Hindoostan.

for the Conversion of the Hindoos. 123

But 1 would ask the Abb6 Dubois, Who
does distribute the Bible among the Hindoos
in the manner he describes — indiscriminately,
and without preparation? Certainly not the
Bible Society. I never heard of a single
Agent of that Institution thus employed in
India. Their specific object is, to procure
and publish the most-approved Translations
of the Bible into all the Languages of the
East. Missionaries, and other persons, are
furnished, from the Society's stores, with
what number of copies they may require ; but
in distributing them, they are left to their
own discretion. Having been upon the
Committee of the Bible Society at Madras,
I can bear testimony to the caution exercised
in receiving and answering the applications
made for supplies of the Scripture. Pains
were always taken to ascertain the number
of copies likely to be wanted, and whether
the person applying for them might be ex-
pected to distribute them with care. As far
as my experience goes — and it extends to a
considerable part of South India — they were
given with prudence. Indeed, numerous as
they appear on paper, our stock was too
small to admit of an indiscriminate distribu-
tion among the Heathen. In Tinnevelly
alone, we had not enough to supply the Na-

124 Means which Protestants use

tive Christians. Not quite 200 copies of the
New Testament were sent to us annually by
the Christian-Knowledge and the Bible So-
cieties: we could have disposed of twice the
number among our own people and the Ro-
man Catholics alone : and seldom was a copy
given to a Heathen, unless it were to one of
our own Scholars, who, upon completing
their education, generally begged to be al-
lowed to keep their books. To give an idea
of the scarcity of the Scriptures in our dis-
tricts, we had the Gentoo New Testament
bound up in Two, and the Tamul in Three
Parts, to make them go as far as possible.
All this does not look very much like an ex-
travagant and indiscriminate distribution of
the Holy Book. Indeed, to use a colloquial
phrase, we could not afford it.

The Abb6 asserts, that Christians in gene-
ral are as unprepared to read the Scriptures
as the Heathen. This I shall soon shew is
not the fact. At present, 1 will only remark,
that, whatever may be the case with his own
people, I know many Protestants, and some
Catholics educated in our Mission Schools,
who are as capable of reading and under-
standing theWord of God in their vernacular
tongue, as the same class of persons in any
Christian country.

for the Conversion of the Hindoos. 125

He reprobates, however, in the strongest
terms, the character of the Translations
hitherto made into the Oriental Languages ;
and maintains that they are so very imperfect,
that they cannot be understood. If that be
the fact, he may dissipate his apprehensions
of the evil they will do ; for it will certainly
go far to neutralize his objection, that they
will do more harm to Christianity than good.
He knows, as well as I do, that the Natives
are not so industrious, as to toil through a
volume which they find it difficult to com-
prehend. In the event, then, of a stray copy
finding its way to a man as unprepared for
it as he may suppose him to be, and not
familiar with the style in which it is ren-
dered, it cannot do the harm which he pre-
tends to fear.

However,! much question the Abbe Dubois'
competency to judge of the Translations,
against which he has passed so sweeping a
sentence of condemnation*. " On Twenty of
the Versions which had been wholly or in
part executed," at the time the " Ninth Me-
moir on the Translations " was issued, " the
Testimonies of Learned Natives had been
obtained before the Report went to press,

* For a full exhibition of his incompetency to this task, see
the Eclectic Review, November 1 823.

126 Means which Protestants use,

and are printed therein. In all the cases,
the approbation is explicit; and in nearly
all it is declared, that the respective Versions
will be universally intelligible to the people
for whom they are designed*.

But I shall leave the defence of the Northern
Versions to persons who may be conversant
with those Languages ; and confine myself to
Three Southern Translations, upon which he
has animadverted.

With respect to the Translation of the First
Four Chapters of the Book of Genesis in
" Canada" (Canara, or Canarese) — were it
even as inaccurate as the Abb6 Dubois would
make it appear, the very circumstances relating
to it speak in favour of the Bible Society. I
happened to be on the Sub-Committee for
Translations at Madras, when the indefati-
gable Translator, the Rev. W. Reeve, Mis-
sionary at Bellary, offered his Canarese Ver-
sion of the Pentateuch to the Madras Aux-
iliary Bible Society. After much delibera-
tion, and the detention of Mr. R. at the
Presidency for several months, it was re-
solved to print, if my memory does not fail
me, only three chapters, and to send a copy
to every Canarese Scholar whom they knew
(and the Abb6 Dubois was named among the

* Missionary Register, November 1 823, p. 493.

for the Conversion of the Hindoos. 127

rest), inviting* criticism. Mr. R. remained at
Madras until their answers were returned ;
the greater part of which were highly favour-
able to the Translator and his performance.
When the Abbe's Criticisms were read, Mr.
R. replied to many of his objections, in a
manner that convinced me, at least, and I
believe the other Members of the Committee,
that he was as conversant as M. Dubois with
the Canara Language. So favourable was
the impression made upon the Committee by
the careful examination of all the opinions
received upon this Specimen, that it was
resolved to proceed with the remainder in
the same way ; and a Committee of Canarese
Scholars was appointed at Bellary, to revise
the whole, prior to its being submitted to the
Sub-Committee at Madras.

Whatever opinion, then, the Abb6 may
form to the prejudice of this Version, it is
most uncandid to hold it up to ridicule, as a
Specimen of the Translations circulated by
the Bible Society in the East. It was not
yet adopted, much less published, by that
Society ; and the care taken to collect the
j udgment of the most-approved Scholars upon
it, previous to its being received, would, to
an ingenuous mind, have suggested a very
different conclusion, in reference to the Bible
Society, from that which he has drawn.

128 Means which Protestants use

But the very Specimen which he has pub-
lished of this Translation (p. 213, &c.) speaks
much more in favour of Mr. R. as a Transla-
tor, than of the Abb6 Dubois as a Philologist.

I had prepared a Criticism, to shew that the
Abb6, in his Critique upon the First Chapter,
has erred, apparently through ignorance of
the Hebrew Language. Had Mr. Reeve trans-
lated from the Vulgate, he would, probably,
have adopted some of the expressions sug-
gested by M. Dubois. But that Gentleman
madeuse of the Original; and, before the Sub-
Committee, constantly referred to the Hebrew
Text. I find myself, however, so ably anti-
cipated by the Eclectic Review *, that I shall
transcribe the major part of the Criticisms
given in that Work.

After fully exposing the inaccuracy of the
Abb6's Criticism upon the compound word
Dewer-attma, employed by Mr. Reeve to
express ' the Spirit of God,' in Gen. i. 2. the
writer proceeds : —

" Among the expressions marked as ' mere
interpolations,' or * as words whose meaning

* (For November 1823.) With the exception of one or two
very immaterial inaccuracies, arising from the want of sufficient
local information, the whole of the circumstances relating to this
Translation are fully stated in the same Work. I shall, not-
withstanding, let what I have written remain, as the Testimony of
a Witness to the truth of the facts recorded.

for the Conversion of the Hindoos. 1 29

materially differs from that of the Text/
in the Abbe's Literal Translation, are seve-
ral of a very extraordinary description. For
instance : ' To govern the day and to govern
the night' (ver. 16), are printed in italics,
as instances of mistranslation ; the word in
the English Bible being, * To rule.' ' And
be in great numbers in the water of (the)
sea : all birds multiply on the earth ' — are
marked in the same manner. Our Readers
will perceive, on turning to Gen. i. 22. that this
reading is identical in meaning with the Com-
mon Version, but better expressed. ' Over^
come' the earth, another word printed in ita-
lic, as materially differing from the Text: our
Text has, 'subdue:' (ver. 28.) ( He created
him having the figure of God ' (ver. 27), is stig-
matized as a ' blasphemous expression.' The
Reader will recollect that the expression is the
Abbe's own. The word in the English Text
is, ' In the image of God.' Now, if the
Canarese afforded a word more specifically
signifying image, than that which the Abb6
has been pleased to render figure, it would
clearly have been less eligible, because it
would have suggested more strongly the idea
of a material likeness. But here again he
does not hint at there being any more proper
word, which could be substituted for the one

1 30 Means tvhich Protestants use

employed by Mr. Reeve ; and it is obvious,
that the shades of difference between the
words form— figure — image, are such as
arise purely from our acquired associations.
We have no doubt that the Canarese word,
which the Abb6 renders figure, might with
equal fidelity have been rendered image. If
so, the charge of blasphemy returns upon
the Critic's head ; for it is the language of
Scripture."

Before dismissing this subject, I request
the Reader to compare the whole of the
Abb6 Dubois' English Translation of the
Canarese with the First Chapter of Genesis
in our own Authorised Version ; and he will
find that many other words printed in italics,
as inaccurate or absurd, are actually synony-
mous with the terms used in the English
Bible. If then he had intended, like a Chris-
tian and a Scholar, to give a fair view of the
merits of this Translation, he would have
rendered it back again, as far as he could
consistently, into the language of our Re-
ceived Text. But, by studiously and unne-
cessarily adopting other expressions, a su-
spicion is raised, that his object was to hold
up this, and, through it, every Translation
published by the Bible Society, to contempt :
and I should decline to argue thus with a

for the Conversion of the Hindoos. 1 3 1

man who could act in so illiberal a manner,
were it not that I know that, in certain quar-
ters, deference is paid to any thing the Abb6
may advance, without examining into its
accuracy.

In his first Letter (dated Aug. 7, 1815) he
writes in contemptuous terms of the Malay-
alim Version : (p. 3Q.) This was made, not by
the Agents of the Bible Society, but by some
Syrian Priests (Catanars) in Travancore.
The Protestant Missionaries in that country
soon discovered in it numerous inaccuracies ;
and, instead of circulating it, the Rev.
B. Bailey, a Missionary at Cotym, has been
employed about five years, with the best
assistance the country affords, in giving an
entirely new Translation. As far as he had
proceeded with it, when I was in Travancore
(in Dec. 1820), his performance was highly
approved by competent judges; but, before
it is adopted by the Madras Auxiliary Bible
Society, it will have to pass, like every other
Translation, through as strict an ordeal as the
Canarese.

He has no better opinion of the Tamul
Version. With this I am better acquainted
than any other; and have a copy by me now.
It was made upwards of a century ago, by
Bartholomew Ziegenbalg, the first Protestant

K 2

1 32 Means which Protestants use

Missionary in India, sent out by the King of
Denmark to Tranquebar. On visiting Eng-
land, to promote the interests of his Mission,
he was countenanced by the King, George
the First, the Bench of Bishops, and the
Society for Promoting Christian Knowledge ;
by whom he was recommended to translate
the Scripture into the Tamul Language, as a
work of primary importance. Several Edi-
tions of this work have been published by the
Society for Promoting Christian Knowledge,
at their Vepery Mission Press ; and, within
these few years, by the Bible Society also, at
the Serampore Press, after having been re-
vised each time, but without undergoing any
very material alteration.

I admit that this work is not sufficiently
idiomatic : and for that reason it is, in many
parts, particularly the Epistles, not well under-
stood by the Heathen. But M. Dubois is much
mistaken in asserting that it has entirely
missed its object (p. 38). The principal
object of its frequent publication has been,
to preserve, among Native Christians, a know-
ledge of the Word of God ; and this it has
accomplished. The Protestants, and even
Roman- Catholics educated in Protestant
Schools, are familiar with its style, read it
with fluency, and have little or no difficulty

for the Conversion of the Hindoos. 1 33

in comprehending those parts which, in the
English Translation, are intelligible to an
ordinary reader. And may we not hope
that it has instructed many souls in the doc-
trines, and guided them in the paths, of
Everlasting Life * ?

So far, then, as my observation has ex-
tended, I affirm that the Abb6 Dubois has
totally failed in his attempt to fix a stigma
upon the operations of the Bible Society in
the East.

I admit that accurate Translations of the
Holy Scriptures, into the various Languages
of India, are difficult to be obtained : but
First Versions require, and will receive, in-
dulgence from all who candidly consider
the great obstacles with which the Trans-
lators have to contend. It is not necessary
for me to reply to M. Dubois' insinuations
against the Serampore Missionaries. Their
qualifications for the important task they
have undertaken ; the vigilance and labour
with which they have endeavoured to pre-
vent inaccuracies in every Version that has

* There is another Tamul Translation of the New Testament,
made in Ceylon, by a Company of Learned Natives. It was pub-
lished at Columbo, in 1759, by the Dutch Government, and edited
by two Dutch Missionaries— Bronsveld and Fybrand, 1 think,
were their names. This Version is more idiomatic, but not so
correct as that of Ziegenbalg.

1 34 Means which Protestants use

passed through their hands ; have been fully
and, to every unbiassed mind, satisfactorily
explained*. I feel that it would be degrad-
ing those estimable men — men whose talents,
and worth, Marquis Wellesley, Lord Minto,
and Marquis Hastings, together with a long
list of Public Servants in Bengal, eminent no
less for piety than ability, knew how to ap-
preciate— to intimate the necessity of ad-
vancing one word in their defence against the
Abba's unwarranted attackf. p. 35, &c.&c.
The precautions taken by the Madras
Auxiliary Bible Society to ascertain the ac-
curacy of every Translation of the Scripture
into the Languages of the South, are the
same as those adopted with reference to the
Canara Specimen already noticed. Each
Translation is first submitted to a Committee
of Translators, composed of Gentlemen ac-
quainted with the language; who are em-
powered to call in Learned Natives to their
assistance. When it has been revised and
corrected to the satisfaction of every mem-
ber, it is sent to the Sub-Committee for
Translations ; and, if approved, it is printed,

* See Ward's Farewell Letters — the whole Series of Memoirs
published by themselves upon their Translations — the Eclectic
Review for Nov. 1823— &c.

f For a vindication of the Se rampore Missionaries, see their
Vindicise Seramporianse.

for the Conversion of the Hindoos. 1 35

and circulated among persons who are known
to be acquainted with the language, whose
opinion of the work is solicited. When it
has passed through this ordeal, it is finally
submitted to the General Committee of the
Society ; before whom any individual may
object to its adoption, provided he think
that sufficient attention has not been paid
to his previous representations. The work
is not adopted and published until it has
received the approbation of this Committee*.
Such precautions ought, I think, to satisfy
the most scrupulous objection. If, however,
M. Dubois can suggest any hint for the better
security of the Translations from error, I will
pledge myself, on my return to India — should
it please God to restore me to my labours
in that country ! — to exert my influence with
the Bible Society for its adoption.

The Abbe" passes a sweeping sentence of con-
demnation against the Twenty-four Versions
published at the Serampore Press, without
giving us any proof of his ability, or informing
us that he has taken any pains to ascertain

* Such were the measures adopted to the close of 1821, when
my intercourse with the Madras Bible Society was suspended.
At that time they were soliciting the opinions of several Gentlemen,
as to what better or additional precautions could be adopted : and
if any alteration has been since made, it will, I am persuaded, be
for the better.

1 36 Means which Protestants use

their character. But even were they as im-
perfect as he asserts, would the funds and
the labour expended upon them be lost?
No, by no means. — It were unreasonable to
expect the First Translation of the S.cripture
into any language to be perfect. The late
Mr. Ward himself (speaking of the Trans-
lations against which the Abb6 so bitterly
inveighs) says,* " These Versions are not
offered as perfect performances ; but, I doubt
not, they will bear to be compared with any
other First Versions which have at any time
been given to the world." " Every First
Version of such a book as the Bible, in any
language, will require, in future Editions,
many improvements, and all the aids pos-
sible, to carry these Versions to perfection."
Every future Translator will be greatly as-
sisted in his work by all that have preceded
him. And if even the Seventh Version be
in general correct, what good man will re-
gret the labour and costs of the former Six?
We may, for instance, refer to the English
Translation, which, the Abb6 says, is the

* Farewell Letters, pp. 155, 184. Query. Is this the lan-
guage of a man wishing to impose upon the Public ? or of one who,
44 without the assistance of any criticism whatever, supposes him-
self, with five or six other individuals, able to execute genuine
Translations into intricate Languages, with which they, after
all, can possess only an imperfect acquaintance ?"

for the Conversion of the Hindoos. 1 37

" Third Version" of the Scripture into our
language ; but which, had he taken proper
pains to acquaint himself with its history, he
would have found to be the Seventh, or
rather a revision of Six former Versions.
Though this Version, confessedly, is not per-
fect, yet it abounds in instruction which is
able to make men wise unto salvation : and
where is the Englishman,who loves his Bible,
that does not praise God for having raised
up such men as Wickliffe, Tyndal, and other
English Reformers ; who, in the face of per-
sonal danger, and while enduring grievous
privations, executed those Translations to
which we are greatly indebted for the accu-
racy to which our present Authorised Ver-
sion has attained ? So shall the day come,
in the fulness of time appointed in heaven,
when Asiatic Christians shall bless the me-
mory of those devoted and benevolent
Strangers, who, from such a distance, and
with so many sacrifices, first brought to their
shores the Oracles of Divine Truth.

M. Dubois more than insinuates, that we
have no occasion—probably he means no right

to supply the Hindoos with Bibles, until they

ask for them : (p. 1 50.) Did they ask for the
Jesuit Missionaries? Did any Heathen Na-
tion ever, in the first instance, ask for the

138 Means which Protestants use

Bible? Had the Almighty waited till man
asked for His Word, we should have re-
mained, to the present day, without a Reve-
lation of His Nature and Will !

But this insinuation would be unworthy
of notice, were it not that I am prepared to
shew that the Hindoos are now in such a
state, that they do ask for the Bible. Many
more applications have been made by them,
to myself, than it has been in my power to
grant : and I shall here transcribe the greater
part of a Letter in my possession, to prove
that the Heathen are not only asking for the
Bible, but actually coming forward to pro-
mote the objects of the Bible Society.

Having written to the Hon. Dr. Twisle-
ton, Archdeacon of Columbo, to collect
such Tamul Publications as he might be able
to procure, in order to assist me in the revi-
sion of the New Testament in that language,
he kindly wrote for me to a friend, C. Lay-
ard, Esq. Judge of the Province of Jaffna,
where the Tamul is more spoken than in the
South of Ceylon. On the night before I em-
barked for Europe, in a state of ill-health
that precluded the possibility of my attend-
ing to business, I received a Letter from the
latter Gentleman, stating that he had for-
warded a large collection of Tamul Books,

for the Conversion of the Hindoos. 139

and giving the following very interesting in-
formation.

" Dear Sir, Jaffnapatam, Jan. 4-, 1821.

" The books I sent from hence are all

that I have yet been able to procure; and

there are no other copies of the same works,

I believe, left in the district.

ct To dwell on the difficulties I have met
with, would appear only as an attempt to en-
hance the little service I have been able to
effect towards obtaining as many copies of
the Sacred Scriptures, for the use of the
Translators, as are extant : but were I to say
nothing, I should deprive myself of the plea-
sure of communicating to you a piece of
agreeable information — viz. that the possess-
ors of some of these books would with more
readiness have parted with much money or
valuable property, than with the Sacred Vo-
lume ; and that they would not have given
them for any price, or on any terms, ex-
cepting for the Christian purpose of their
being sent to the Translator, in order to ex-
pedite the circulating of an approved Trans-
lation of the Word of God."

Of the possessor of a Bible sent, Mr. L.
writes, he " prizes it above any money, and
refused, from a Roman- Catholic Priest,

140 Means which Protestants use

some years since, the value of six slaves for
its purchase.

" I am obliged to request you will consi-
der the books sent as merely a loan ; for I am
pledged for their return, as soon as they can
b,e spared : and have ventured to assure our
community, who are not pleased to lose even
a School-book, that we may now reckon you
amongst our friends, and one who will, if it
is in your power, not only secure us a part
of the Bibles published, but also supplies of
any Extracts from the Scriptures the Bible
Society at Madras may circulate, and such
as can be spared of the Elementary Books
that may be received for distribution from
the Society for Promoting Christian Know-
ledge, especially some Tamul Prayer-Books.

" In the last year I have witnessed that
which would give true satisfaction, even to
our friends in England, if it could be laid
before them in . a manner entitling it to
credit *.

" On the 1st of January 1820, I presided
at the forming of the first Tamul-Bible As-
sociation which, I believe, was ever formed ;

» I take upon myself to give publicity to this Letter, feeling
persuaded, from this passage, that the respected writer would
readily permit it to be published, for the purpose for which it is
here introduced, were he at a convenient distance to be consulted.

for the Conversion of the Hindoos. 14 1

being the only European present. The Ma-
nuscript of that day's proceedings, and some
Papers relative to the Society, were sent to
the Lord Bishop of Calcutta, when last at
Columbo : and thus, I would hope, was
conveyed to that high authority a just idea
of the extent to which the Natives may be
expected to come forward in their own cause,
if only a few can be found amongst those who
ought to interest themselves about the People
they are placed to govern, who will consider
it an incumbent duty to lead the Natives to
exertion.

61 In February 1820, an Assistant Associa-
tion was formed at Poonerem ; on which oc-
casion Christian Davidf, a Vice-President
of our Tamul Association, was deputed to
attend — and, in October, another at Ma-
lagam.

" We have thus raised Three Tamul Asso-
ciations in nine months. The last, at which
I also presided, was very numerously at-
tended ; and the greater part of the Subscri-
bers (a most extraordinary fact !) were Hea-
thens, who, to the amount of from 25O to 300
persons, contribute from one to six fanams
monthly. The revenue thus raised for the pur-

f A pious and intelligent Native Priest, who has translated
the English Liturgy into Tamul.

142 Means which Protestants use

pose of circulating the Holy Scripture is equal
to 1 500 Rix-dollars per annum."

After giving some information respecting
the advancement of Religion and Education
in the district, inhabited by a population
amounting to from 150,000 to 200,000, the
writer concludes: —

" My Letter is already so long, that I am
sure you will have reason to be tired of it ;
and 1 shall, therefore, hasten to a conclu-
sion, with only expressing a hope, Dear Sir,
that, on every occasion that you can obtain
a few books for the Tamul Inhabitants of this
place, you will recollect that an appeal to you
has been made from one who has known them
eighteen years, and who finds them more ready
to receive the Sacred Scriptures and Books of
Instruction, than many of the warmest wishers
for the spread of Religion amongst them
would readily believe"

i These Extracts I shall leave, without com-
ment, to speak as to the disposition of the
Natives, both Christian and Heathen, in re-
ference to the Bible, and to the want of the
Sacred Volume in this district.

It is possible, however, that the Abb6 Du-
bois may be induced to admit the propriety
of translating the Bible into the Eastern
Languages, provided the task be executed

for the Conversion of the Hindoos. 143

in an acceptable manner: for he says, " A
Translation of the Holy Scriptures, in order
to awaken the curiosity, and fix the atten-
tion of the Learned Hindoo, at least as a lite-
rary production, ought to be on a level with
the Indian performances of the same kind
among them, and be composed in fine poe-
try, a flowery style, and a high stream of.
eloquence ; this being universally the mode
in which all Indian performances of any
worth are written :" (p. 4 1 .) Then, why have
not some of the Jesuit Missionaries performed
this work? Perhaps of all Europeans that
ever resided in India, R. C. J. Beschi, alias
Vira-mamuni*, was the best qualified for
such an undertaking. As a Tamul Scholar,
he was little inferior to many of the Learned
Natives; and his High and Low Tamul Gram-
mars speak loudly in praise of his talents
and diligence. Why then did he not under-
take such a Translation of the Scriptures as
the Abb6 describes? Probably his Epic
Poem, the Temba-vani, was intended, and
may by some be thought to supersede the
Scripture, as it treats upon Scriptural sub-
jects. It is composed in poetic language,
" a flowery style, and a fine stream of elo-

* An assumed title, by which, as an Author, he was best known
by the Natives.

1 44 Means which Protestants use

quence ;" and I freely render to it that tri-
bute of commendation, to which, as a lite-
rary performance, it is entitled. It abounds
also in admirable instruction upon various
Sacred topics : but the metaphysical style,
and the classical language, in which the Au-
thor has clothed his Lessons, have rendered
them quite unintelligible to any but the most
Learned Hindoos. Very few indeed have I
met with that understood the Temba-vani,
and never one that derived any spiritual ad-
vantage from it. One or two Extracts, if the
Reader will have patience to peruse them,
will convince him, that the lowest Transla-
tion of the plain Text of Scripture is more
likely to convert the Hindoos to Christianity
than such a substitute as this.

I will not insert his description of the
Journey of the Holy Family across the De-
sert, on their return from Egypt ; fearing that
it will weary the Reader, before he comes to
the predictions, which the Saviour is made to
utter upon that journey, of several Monks,
who, in future ages, would there devote
themselves to various mortifications in the
cause of virtue.

" When, by the outrageous fury of the
passions, the driver had fallen from his seat,
Mavavana-muni, having seized and mounted

for the Conversion of the Hindoos. \ 45

the elephant, which is the body; governing
him by the strong hook* of resolution, he
will bind him to the pillar of constancy by
the rope of penance, and fill all heaven with
admiration."

Take another —

" Desirous of obtaining the wealth pecu-
liar to the Kingdom of Heaven, Madittagen,
having heaped on the car of unceasing peni-
tence a load of holiness, and yoked to it, as
oxen, his body and soul, avoiding the quag-
mire of sinful desire, he will arrive at salva-
tion."

A third—

" Having planted the honey-dropping jas-
mine-vine of perfect virtue; having surrounded
it with a hedge of subdued senses, to protect
it by penance supported by religion ; having
let in the water of strict discipline, and spread
around it the sand of grace, Asoren will
flourish as a garden whose fragrance reach-
eth to heaven."

A fourth —

" Blowing the red furnace of penance, and
placing therein the iron of the five senses,
adding the mercury of bright wisdom, Puro-

* It is, perhaps, necessary to inform the English Reader, that
the elephant is governed by an instrument, hooked at one end,
with which the driver pricks him behind the <\<r.

L

146 Means which Protestants use

daren poured the pure gold thus obtained
into the mould of religion; and, having en-
chased it with precious jewels, he became
an ornament for the breast of the God he
adored."

Will the Reader bear with me, if I add a
fifth? It shall be the last. It is upon the
Egyptian Mary.

" Though women may inwardly resolve on
good or bad, it is difficult for them to persist
in their resolution: thus, though Ejesia Ma-
riyal, overleaping the fence of modesty, had
at first plunged into the sea of carnal desire,
yet at last, having determined to perform
austerities with the purest devotion, she will
retire from the world, and long remain here.

" The eye perceives not the colour by
which it is darkened ; and who are they who
see their own faults, apparent to all others ?
But she, remembering of herself her mi-
nutest sins, and borne on the wings of men-
tal resolution, produced by reflecting on the
truth she perceived, gave herself up to devo-
tion, covered only by the mantle of female
modesty.

" On the flying chariot of Desire, she ar-
rived at the Desert of Sin; on the flying
chariot of Fear, she repaired to the Mountains
of Penitence ; on the flying chariot of re-

for the Conversion of the, Hindoos. 147

splendent Wisdom, she entered the grove of
Growing Virtue ; and on the flying chariot
of My Name, she shall enter the Kingdom
of Heaven."

These Extracts are taken from the Notes
to the late Mr. Ellis's Translation of the
Korell* : and though that Gentleman was an
admirer of the talent and genius of Beschi,
yet he remarks upon this part of his cele-
brated Poem, " The tissue of conceits ex-
hibited by these Verses may have been woven
for the Poet by the Italian or the Tamul
Muse ; as both, though they often cull from
the rose-bush of Fancy its fairest flowers, are
prone, also, to collect the unsubstantial dew-
drops glittering on its leaves."

But what shall we say to his attributing
such " conceits" to the Saviour, who spake
as never man spake ; studiously adapted His
lessons to the meanest capacity ; and, so far
from sanctioning Monkish austerities, cau-
tioned us against assuming such hypocritical
appearances of sanctity? (Matt. vi. l, . &c.)
Were there any thing in the history of His
infant years to warrant the ascribing of pre-
dictions to Him at the early age of His return
from Egypt, and were even these fancied pro-
phecies, instead of being clothed in a style

* Chapter III. Section 3.
L 2

148 Means which Protestants use

which the most erudite only can understand,
delivered in such familiar language as the
Saviour designedly adopted; yet what pur-
pose, I ask, could they possibly answer
to the cause of Christianity ? They could
serve only to give authenticity to Popish
Legends, and encourage the practice of super-
stitious mortifications, which our Blessed
Lord so pointedly prohibited.

I had marked several other passages of the
same character for insertion; and had in-
tended noticing, also, the Inyana-upedasam
of R. Robertus Nobili, a&'asTatwa-bod, haca
Swamy (a scholar of the same School, though
of inferior ability to Beschi). But, if the
Reader is not tired of perusing, I must
confess that I am of transcribing such fan-
tastical " conceits !" Were it not that the
Temba-vani is, to my own knowledge,
more admired by some professed Christians
than the Bible itself, I should hardly have
thought it worth while to take even this much
notice of the Work. It exactly corresponds
with the description which the Abb6 Dubois
gives of such a Translation as he conceives
to be indispensable, in order to render the
Sacred Volume acceptable, or even tolerable,
to the Hindoos. But I doubt not that the
Christian Reader will concur with me in

for the Conversion of the Hindoos. 149

opinion, that the Translations of the Scrip-
tures already made by Protestants into the
Languages of the East, even though we judge
of them all by the specimen which the Abb6
has given of the Canara Version of the Pen-
tateuch (which, it is fair to conclude, is the
most unfavourable he could select), are likely
to prove one-hundred -fold more beneficial to
the Hindoos than such Versions, or Para-
phrases, or Fictions, or whatever it be called,
as the Heroic Poem of Beschi. Let the
Reader compare this with St. Paul's con-
duct, in a corresponding case: (l Cor. ii.
1-8.)

But, while I argue thus for the supremacy
of the Scriptures among the means used for
the conversion of the Heathen, and maintain
that the Bible Society have not acted with
that indiscretion with which the Abb6 Dubois
charges them, I am not contending for the pro-
priety of distributing Bibles among the Hea-
then without accompanying helps: (pp. 31,
124.) He asserts that " the New Reformers,"
by whom he means the Protestant Missiona-
ries in India, " fancying that, in order to con-
vert the Hindoos to Christianity, it was only
necessary to lay the Bible before them, they,
at their first outset, made extremely incorrect
and almost unintelligible. Translations of our

150 Means which Protestants use

Sacred Books into the several idioms of the
country. Our disfigured Holy Scriptures
were profusely diffused among the inhabi-
tants, under such a contemptible garb ; and
upon this only foundation the latter were
angrily required to shift for themselves, to
build their faith, and reform their religion,
civilization, and manners :" (pp. 14Q, 1 50.) A
most unfounded charge! and, until he can
support it by well-attested facts, or even by
a single instance of such imprudence on the
part of any Society*, I shall think it unwor-
thy of a reply.

Contrasting the measures of the Jesuit with
those of the Protestant Missionaries in India,
he says, that the former established Schools
for the educating of Native Catechists and
Religious Teachers, and composed Tracts and
Elementary Works upon Religious Topics :
(p. 131.) Any person not acquainted with
the proceedings of Protestants in the East,
would conclude, upon reading this state-
ment, that they neglected the use of such
means ; and this is obviously the impression
made on the mind. But is this arguing like
a fair disputant and a lover of truth ? He
must, he cannot but know, that Protestant

* No Institution is answerable for the conduct of an indivi-
dual Member, which it does not authorise.

for the Conversion of the Hindoos. 151

Missionaries have adopted these very expe-
dients, and that to a much greater extent
than the Jesuits ever did. How inconsis-
tent, then, with Christian integrity, so to state
the case, as to make a false impression !

With regard to the training of Native Ca-
techists, Schoolmasters, and Priests, I know
not a single Missionary Station between
Madras and Cape Comorin, including both
the Coromandel and Malabar Coasts — nine
of which I myself have visited — where there
is not a separate establishment for this spe-
cific purpose. This was one of the first
objects to which the venerable Ziegenbalg,
Swartz, and their co-adjutors, paid attention.
I am intimately acquainted with several pious
and intelligent Native Religious Teachers,
educated at Vepery, Tranquebar, Tanjore,
&c. &c. DoesM. Dubois remember nothing
of the first four Priests ordained by Swartz
and Kohloff, some years ago? Did he never
hear of the devoted Sattianaden ? Does he
not know, that successive Missionaries, in
South India, of the Society for Promoting
Christian Knowledge, have since ordained
other Natives equally promising!? Has he
never read accounts of the splendid Esta-

f All these Priests are supported by this admirable Institution.

152 Means ivhich Protestants use

blishment at Serampore ; or of the College at
Calcutta, founded more recently by the late
Bishop of that Diocese? I cannot think
that the man who appears to have been so
industrious in collecting information to the
prejudice of Protestant Missionaries, needs
to be informed, that they also have always
" selected the best-disposed and most intel-
ligent among the Native Converts, and
established Schools for the forming of Cate-
chists or Native Religious Teachers" — or,
that they have " superintended and directed
those Schools of Catechists, and made it
their principal study to give them an educa-
tion suited to their intended profession."

Neither can he be ignorant, that the com-
position and translation of Religious Tracts,
and other Elementary Works, has formed a
prominent part of the Protestant Missionary's
labours. Has he never seen the valuable
Dialogues of Swartz, in Tamul ; or any of
the numerous Catechisms, and other Works
of various sizes, published by the Danish
Missionaries, and the Agents of the Chris-
tian Knowledge Society in South India, for
many years past ? Is he ignorant of the
thousands of Elementary and other Publica-
tions that issue annually from the various
Presses in Bengal and Madras ? No —

for the Conversion of the Hindoos. 153

several parts of his Letters shew, that he is
well aware of what is going forward in this
and other departments of Missionary Labour.
I will therefore relate but two cases in point.
Last year, the Press of the Church Missionary
Society at Madras, alone, sent forth Thirty
Thousand Copies of Religious Publications !
During my residence in Tinnevelly, the Ma-
dras District Committee of the Christian
Knowledge Society, and the Corresponding
Committee of the Church Missionary Society,
sent me annually, upon an average, Two Thou-
sand Religious Publications, for the use of
their respective Missions in that distant pro-
vince ! — I will only add, that every* Pro-
testant Mission in India is as well, and
many are much better, supplied with Works
of the same description : and that they are
riot published for the Catechists only (as the
Jesuits' Tracts, &c. appear to have been),
but are distributed among all ranks of Chris-
tians and Heathens, that are found capable
of understanding, and desirous of possessing
them.

There is another, and that a most pro-
mising department of Missionary Labour; to
which, as far as I can learn, from the " Let-

* Of course, I except newly-formed Stations.

154 Means which Protestants use

ters" now before me, and other sources of in-
formation, the Roman- Catholic Missionaries
have paid no attention — I mean the establish-
ment of Schools for all classes of Children.
I know not of a single Protestant Missionary
Station in South India, where there is not an
English School for the benefit of those Chil-
dren whose parents wish them to learn our
language, and one or more Schools in
which the Children of Christians and Hea-
thens are taught the Elements of useful and
Religious Knowledge in their vernacular
tongues.

To expatiate on the expediency or utility
of such Institutions is, happily, quite unne-
cessary : for it is now acknowledged, by all
who have given the subject a candid consi-
deration, that it is of primary importance

" to rear the tender thought ;

To teach the young idea how to shoot ;
To pour the fresh instruction o'er the mind ;
To breathe th' enlivening spirit ; and to fix
The generous purpose on the glowing heart."

If this be the case in Christian Countries,
how much more so must it be in Pagan Lands,
while the mind is yet supple, and ere it is
benighted by Superstition, or distorted by
Vice !

Jor the Conversion of the Hindoos. \ 55

Such are the instruments which Protes-
tants employ, for the enlightening, the me-
liorating, the evangelizing of Hindoostan.
Whether or no these, and the other means
here enumerated, are well adapted to the end
in view, will be best ascertained by the suc-
cesses that have hitherto attended them ; and
which I shall briefly enumerate in the next
Section.

SECTION IV.

THE SUCCESS WHICH HAS ALREADY ATTENDED
THE MEANS USED BY PROTESTANTS, FOR
THE CONVERSION OF THE HINDOOS.

THE Abb£ Dubois, to shew that the "bril-
liant success" of the Serampore Missionaries,
in " translating the Scriptures, within the
short period of nine or ten years, into no
less than Twenty-four Asiatic Languages,"
11 has not in the least dazzled him, nor altered
his opinion, nor diminished his scepticism on
the entire inadequacy of such means to en-
lighten the Pagans and gain them over to
Christianity," adds, " I would not certainly

156 Success of Means used by Protestants

dare to warrant, that these twenty spurious
Versions, with some of which I am acquaint-
ed, will, after the lapse of the same number of
years, have operated the conversion of twenty-
four Pagans :" (p. 37.) This, we are to con-
clude, is the lowest estimate of good which he
supposes likely to result from them. He
thinks it is possible, then, that they may pro-
duce this number of conversions. I will
venture to affirm, that if, at the expiration of
twenty-four years, it shall appear that the
same number of immortal souls have been
actually converted through the perusal of
those " spurious Versions," there are few
Members of the Bible Society, who contri-
buted towards their publication, but will feel
grateful to Almighty God for this apparently
small quantity of success. When the value of
one soul is maturely considered, and it is re-
membered that such corruptible things as
silver and gold were not of sufficient value
to redeem it — that its ransom from sin and
death cost " the precious blood of Christ !" —
what labour, what expense, that men can
bestow upon its conversion, can be more than
equivalent ? His objection, then, arising from
the imperfect manner in which those Trans-
lations are executed, will be lighter than a
feather, in the judgment of those who alone

for the Conversion of the Hindoos. 157

have any right to complain — the Members of
the Bible Society !

For the satisfaction of those Benevolent In-
dividuals, we can enumerate many more than
the given number of conversions, from the
perusal of those " spurious Versions" alone —
and that within half of the allotted period!
The late Mr. Ward names several persons,
whose conversion is to be traced to the perusal
of the New Testament*. But Mr. Ward
was one of the parties arraigned! — True.
Well ; any one who will take the trouble to
look over the various Missionary Publica-
tions for the last ten years, will find several
instances of the kind, from authority which
— to the Abb6 Dubois at least, but to no one
who knew that good man's character — may
appear less questionable.

But, could it be proved that the simple
perusal of the Scriptures had produced no
effect in India — the translating and publish-
ing of Twenty-five Versions of the Bible, if
we consider only (upon the maxim of Ho-
race, Dimidium facti Sac.) the importance of
making a commencement, and also the ser-
vice which these Versions, how imperfect
soever they may be, will render to future
Translators, we may regard them as an

* Farewell Letters, p. 1 85, &c.

1 58 Success of Means used by Protestants

amount of success in which the Friends of
Missions, and particularly the Members of
the Bible Society, have cause to exult.

The success attending the Mission Schools,
has far exceeded the most sanguine expec-
tations of the best friends to the Missionary
Cause.

The Abb6 Dubois refers his readers to
the Lutherans, Baptists, and others, for an
account of " their successes" in India ; evi-
dently implying, however, that the result will
disappoint any expectations that may have
been raised : (p. 25, 26.) I have followed
his directions— -not, indeed, confining my
inquiries to the Societies he names, but ex-
tending them to as many of the Societies now
labouring in India as I could conveniently
consult. The following is a rough Statement
of the numbers in the Schools established
by various Associations, for the instruction of
Native Children in that country.

The Society for Promoting Christian

Knowledge 3500

Baptist Missionary Society .... 10000*

* Since the material change introduced into the School System
of Serampore, as detailed in the Third Report, no List of Schools
or of Scholars has been sent home. Indeed, the nature of that
alteration is such, that the Schools can no longer be said to belong-
to the Baptist Missionary Society, though the Children derive

instruction

for the Conversion of the Hindoos. 159

Church Missionary Society .... 6581

Adults

London Missionary Society .... 4650
In Government Schools, under the su-
perintendence of the Missionaries of

the London Society .... say 3000

Calcutta School Society 2800

Wesleyan Missionary Society . . . 4000

Bombay Education Society .... 1200

American Board of Missions .... 2000

Scottish Missionary Society .... 500
Hindoo College, at Calcutta, Seram-

pore, &c say 300

Jay Narain's Seminary at Benares . . 130

Netherlands Missionary Association . 100

Free-School Association at Cawnpore 158

Total 39149

These numbers are given from the latest -
accounts received. From some Stations, no
Returns have arrived in England these two,
and from others these three, years past : and
I hesitate not to affirm, that there are, at
least, Fifty Thousand Children, the major part
Heathen, now in the various Schools established
by Protestants in India !

instruction through means of their Missionaries. In 1819, the
Children in the Schools connected with Serampore alone amounted
to 8000. They have since been increasing, in an accelerating
ratio : and, perhaps, if I doubled that number, I should be within
their present amount.

1 60 Success of Means used by Protestants

Though it is not pretended that these
Schools have effected many conversions, yet,
if we recollect the strong prejudice that ex-
isted in the minds of the Natives, within these
few years, against sending their children to
Schools established and superintended by
Europeans, and in which printed books were
used ; and if we consider, also, that the Scrip-
tures, and other Religious Books, are now
used in the great majority of those Schools ;
we must indeed be ignorant of the general
effect of such education upon the youthful
mind, not to admit, that those Schools pro-
mise much to the Missionary Labourer. We
may reasonably look to them as so many
Nurseries for the rearing of a more intelligent
and less-prejudiced race of Hindoos than
those of the present or any preceding age.
And that the preaching or reading of the
Divine Word will be more likely to affect
their minds than it does those of their parents,
who possessed none of the advantages which
they enjoy in the Mission Schools, is too
obvious to need further remark.

In the collection, then, of so vast a number
of Native Children into the numerous Schools
in India, we behold an important Missionary
achievement. How much prejudice must
have been overcome, those who know the

for the Conversion of the Hindoos. 1 6 1

character of the Hindoos, and the nature of
their superstitions, can well conceive : rea-
son and experience may calculate upon ex-
tensive mental and moral improvement, from
this wide diffusion of general knowledge :
and faith can see, in the distance, " first
the blade, then the ear, and after that the
full corn in the ear," growing* thickly over
the fields where the divine seed is thus pro-
fusely strown.

The Abb6 Dubois will be amused at these
anticipations : for he assorts, that the chil-
dren "go to those Schools for the sole pur-
pose of attaining a competent acquaintance
with the English Language*, in order to be
able, by this means, to gain a livelihood ; as
this accomplishment is, at present, the only
way to attain an honourable and advan-
tageous situation in the several offices of
Government. As soon as they have attained
their object, all is over with your books of
science and morality ; they never more cast
a look at them, during their lives :" (p. 167.)
Such is the liberal Abbe's surmise^ \ The
fact is otherwise — as examples, about to be

* The Missionary Schools in which English is taught are com-
paratively few.

f Were this correct, it would apply only to the English
Schools.

M

1 6*2 Success of Means used by Protestants

produced, will prove. That such is the object
with which many enter the Schools, cannot
be questioned ; for Hindoo Children know as
little how to appreciate the advantages of
education, as the Youth of England or any
other country. But numerous are the in-
stances wherein they have acquired a taste
for European Literature in these very schools;
taken pleasure in cultivating that taste after
they have quitted them ; and employed them-
selves in communicating their knowledge to
their friends. Often have I seen the head
scholars at their Lessons and Exercises,
when all the rest have been celebrating the
Heathen Festivals : and on expressing my
surprise at seeing them in school on such
occasions, they have replied, that they found
more pleasure in their books than at the
temples.

In the Fifth Report of the Diocesan Com-
mittee of the Christian Knowledge Society,
speaking of their scholars' proficiency and
disposition to improve, it is said, — " In addi-
tion to the regular Class-books, some of them
have made themselves acquainted with Tara-
chund Dueet's ' Pleasing Tales/ the < His-
tory of Joseph' in Bengalee and English,
with other books of the same description."

" The increased esteem in which inform a-

for the Conversion of the Hindoos. 163

tion and amusement, thus derived, is held by
them, is evinced by their frequent requests
for books, for the purpose of taking home to
read in their families, which is now becoming
a common practice among them : and, among
the pleasing omens of the general improve-
ment of moral feeling, it may be mentioned,
that a little Boy (whose attention and good
behaviour had been always remarkable, and
who had invariably refused any pecuniary
reward), on quitting Calcutta for a period,
came to return thanks for his schooling;
and asked, as the only desired mark of favour,
for books to carry home to his friends. * They
have none,' said he, ' in our village ; and I
shall read there to them.' Several equally
pleasing instances might be mentioned : and
the Committee offer no apologies for occa-
sionally noticing objects which may appear
to some so trifling ; because the Benevolent
will see in such traits a prospect of future
good ; and will feel assured, from such dawn-
ings of improvement, that their kind coun-
tenance and liberal support will reap their
fruit in due season."

Such is the disposition which I have wit-
nessed in many of the Youths educated in the
Church Missionary Society's Schools in South
India ; and abundant information to the same

M 1

1 64 Success of Means used by Protestants

effect might be collected from the Reports of
every Missionary Society in Hindoostan.

We have seen that M. Dubois represents
the Brahmins as inaccessible beings, and that
" the barrier" between us and them is " im-
passable:" (p. 101.) Had he established
Schools for the instruction of Youth, and
conducted them upon liberal principles, he
would have seen the Brahmins themselves
crossing that barrier, and courting his ac-
quaintance. One or two instances shall suf-
fice, to prove that Protestant Missionary
Schools are rapidly removing that " wall of
partition," which has for ages separated the
Brahmin from all other castes and descrip-
tions of men.

Boys of every caste are admitted into
those schools. In Tinnevelly (and I believe
the same practice is adopted everywhere
else,) we classed the Brahmin with the Soo-
dra of equal attainments ; and constantly
have I seen them studying at the same desk,
or standing up, side by side, to repeat their les-
sons. In one of our Schools, there were, at the
time of my leaving the district, 4 Brahmins,
6 Soodras, 2 Mussulmans, 6 Roman Catholics,
] Country-born, and 2 Pariars. One of those
Brahmins, instead of leaving the school "as
soon as he had attained the object" for which

for the Conversion of the Hindoos. 165

alone, as the AbWDubois asserts, they attend,
continued there till he was upwards of twenty
years of age: indeed, I left him in the
school when I came away from the South.
He seemed really to love the New Testa-
ment ; and used to read it at home, notwith-
standing the opposition of his family. At
length they complained of him to an Uncle,
the senior member of the family, requesting
him to use his influence to induce the young-
man to lay aside the obnoxious book. The
old man, with the liberality of a Gamaliel,
sent for his Nephew, and desired to look at
the book (which was a Tamul Testament).
Having examined several parts of it, he re-
turned it, speaking to this effect: " This is
a good ftook : it can do the lad no harm, and
may do him much good: I will not, therefore,
interpose, to prevent his reading it."

Just before I left the district, this young
Brahmin wrote me the following Letter :

" Reverend Sir,

" I am very thankful to you for the
good path which I am now learning in the
Tinnevelly English School. My longing
wish was, to wait always, yea, even to the
day of my death, at your door, for to get in-
structions to save my perishable soul; which

Success of Means used by Protestants

no one yet had undertaken to do, but is done
in your days. Now, as 1 hear you are going
away very far, we do not know what to do,
and how we shall improve for the future.
Therefore I beg you would be pleased to
give proper orders, to bring me on forward in
learning as usual.

" I am, Reverend Sir,

" Your humble servant,

"22d January, 1821. CaiNNIAH."

.

This, with the exception of a few compli-
ments, is verbatim et literatim: it will, there-
fore, speak for itself, as to the proficiency and
spirit of the writer.

There are a few Brahminy Boys in many of
the Schools of the Church Missionary So-
ciety; and, I believe, in those of other So-
cieties also. In one of the Tranquebar
Schools, supported by that Institution, out of
the fifty-two Scholars it contains, forty-five
are Brahmins. At a recent examination of
this School, one of the Brahminy Boys, seven
years of age, read our Church Catechism, and
repeated a part of it which he had committed
to memory.

A Missionary of the same Society, after
mentioning his examination of the School at
Madabaram, writes —

for the. Conversion of the Hindoos. 1 67

" In the afternoon, a Brahmin, who ap-
pears to be the principal man of the place,
and who formerly was against our establish-
ing a Christian School, came, and several
other Heathens along with him. He said,
' Sir, we see that this School is profitable to
our children; for they have come home, and
have put questions to us which we could not
answer, and felt indeed ashamed that our
children became our instructors. We, there-
fore, request you, not only to continue this
School, but also to instruct us.' It was, in-
deed, unexpected to me, to hear this from
that Brahmin, who, a year before, I thought
would be our strongest opponent. Accord-
ing to his request, the way of Salvation was
declared, and Jesus Christ preached to him :
after which he ordered his servants to bring
some fruit, which he offered to me, according
to the native custom*."

By the Third Report of the Serampore
College, it appears, that, of the Fifty Stu-
dents on the Foundation, Seven tvere Brah-
mins; who were studying, besides the Lan-
guages taught there, Geography, and the
Newtonian System of Astronomy. And it is
intended, in the present year, to give them, in
common with the other Students qualified to

* Missionary Register, Oct. 1823. p. 443.

1 6 8 Success of Means used by Protestants

enter upon these branches of science, "-some
knowledge of the First Principles of Chemis-
try ; and thus to lead them gradually for-
ward in scientific pursuits, while they advance
in their Philological studies."

Numerous instances to the same effect
might be given, in reference to every other
class of Hindoos: but, since the prejudices
of the Brahmins are considered and acknow-
ledged to be the most difficult to overcome,
it will be sufficient to have stated these re-
sults upon that domineering caste, in answer
to the Abb6's assertion, that the barrier be-
tween us and them is " impassable."

The Protestant Reader I refer to the
blessed effect of the revival of Literature in
the Western World, previous to the Re-
formation— an effect which, though these
Schools produce no immediate conversions,
warrants the anticipation of a result, at no
distant period, equally glorious, from this
wide diffusion of Religious and Scientific
Knowledge ! And 1 will detain him with
the statement of only one Case, to prove that
such expectations are far from being visionary,
or beyond the probability of being realized.

At Tinnevelly, the Head Classes of the
Church Missionary Society's Schools were
assembled every Saturday Afternoon, ac-

for the Conversion of the Hindoos. 169

companied by their Masters, to read a Chap-
ter in the New Testament, which was always
given them on the Saturday preceding. They
were then questioned as to the meaning of
the Chapter, and afterwards listened to an
Exposition upon it. The Missionaries at that
Station continue this practice ; and the last
accounts received from them state, that one
of the Masters had embraced Christianity,
in consequence of what he heard from them
on those occasions!

The Abb6p)ubois asserts, that the " pro-
ject," (viz. " the establishment of Schools
to enlighten the Hindoo Females") "is
merely visionary /and altogether impractica-
ble; the most deeply-rooted prejudices of
the country being decidedly hostile to its
execution" — " that even should not the pre-
judices of the country oppose an almost in-
surmountable bar to the establishment of
Schools for Females in India, the state of
poverty of the latter, and their numerous

(avocations, would not allow them to attend
those Schools" — and, "that at least five-sixths
of the Hindoo Females live in such distressed
circumstances, that, from the age of eight or
ten years, to the end of their lives, they are
obliged to labour without intermission from
morning till evening ; and that, notwithstand-

1 70 Success of Means used by Protestants

ing their incessant labours, they are hardly
capable of saving enough to purchase a coarse
cloth of the value of five or six shillings, to
cover themselves." (pp. 205, 206.)

Will it be believed, that the writer of these
sentences, not twenty pages before, endea-
vours to represent the Hindoo Females in the
most amiable light*. His object then was,
to confute the statements of the late Mr.
Ward ; which, by the way, corresponds with
his own character of Hindoo Women, given
in his " Description of the People of India."
I could confute, from my own experience,
not from " hearsay" and also from some
copious Extracts from Hindoo Writers which
I have in my possession, most of what he has
asserted for the purpose of raising the Hindoo
Females in our esteem. But it is enough for

* I shall not break a lance with the Abbe, for asserting that
the Hindoo Women vie with those European Ladies who " dance
Waltzes," and in various ways " deliver their persons into the
arms of another man :" (p. 188.) I cannot defend those of my
Countrywomen, who are so little u aware of what they owe to
their Husbands, and to the modesty of their sex," as " to allow
themselves such gross violations of decorum," against the severe,
though, it must be conceded, too-often-merited insinuations of
the Abb£ Dubois. If he enter into a comparison, between the
Hindoo Women, and those Europeans Ladies who are Christians,
not in name and external professions only, but upon principle —
who love the Bible, and are attentive to their devotions and every
religious, moral, and relative duty (of whom there are, happily,
many in India !) — then I will meet him.

for the Conversion of the Hindoos. 171

my present purpose, that he admits the pre-
valence of an " austerity of manners which
has drawn so marked a line of separation
between the two sexes, and denied Women
in India a due share in the social intercourse,
and a proper attention to the improvement of
their intellectual faculties." It is rather an
aggravation, than a palliation (as M. Dubois
seems to think it) of this evil, that it has ex-
isted " from the earliest to the present times,
among all Oriental Nations" (p. 181): and
its existence in India is quite enough to rouse
our sympathy in behalf of the Hindoo Wo-
men, whom he represents as in so degraded
a condition. Such a " line of demarcation
between the sexes," and such "austerity of
manners" on the part of the male towards
the female, is contrary to all Christian prin-
ciple and precept : and if it be our duty to
attend to the moral, mental, and religious
improvement of the former, we are bound to
devote an equal share of attention to the
latter. The Hindoo Women are much more
superstitious than the men, of which I could
give several instances, in the opposition which
they have raised to the instruction of their
children in Mission Schools, and to the
reading of Religious Books in their houses,
when their Husbands have been anxious for

172 Success of Means used by Protestants

both. This will be regarded as the natural
result of their want of mental improvement;
for Ignorance, it is generally admitted, is the
mother of Superstition : and it will excite
within the Christian bosom a still deeper com-
miseration for them, than for the men.

But the Abb6 Dubois does not know the
Liverpool, or indeed any British Ladies, if
he thinks they will cease from the attempt to
establish " Schools for Females in India,"
in consequence of any " almost insurmount-
able bar " that may oppose the execution of
their plans. It may, indeed, cause them to
halt in their benevolent career ; but it will
only be to attack this formidable " almost ;'
nor will they desist, until it be levelled with
the ground.

About two years before the Abb6 Dubois
hazarded these assertions on the impracti-
cability of establishing Female Schools in
India, the Baptist Missionaries in Calcutta,
with their accustomed benevolence and ac-
tivity, had actually succeeded in this im-
portant branch of Missionary Labour. Their
success encouraged the British and Foreign
School Society, in concert with some of the
Members of the Calcutta School Society,
then in England, to solicit from the Public,
" funds for the sending out a suitable Fe-

for the Conversion of the Hindoos. 173

male Teacher from England, who might de-
vote herself exclusively to the education of
Native Females in India." Such a Lady
(Miss Cooke) was procured ; and she sailed
to India, " recommended, in the first in-
stance, by the British and Foreign School
Society, to the Calcutta School Society ; but
was subsequently transferred to the Church
Missionary Society*."

On the arrival of Miss Cooke in India,
and the object of her mission being made
known, many, both Europeans and Natives,
thought, with the Abb6 Dubois, that it was
the most visionary scheme ever formed, and
certain to end in disappointment. Her own
Pundit, " a high Brahmin," Miss C. writes,
"with a most profound contempt for the
Bengalee Females," " used daily to assure her,
that she would never succeed : their women
were all B EASTS — quite stupid — never could or
would learn ; nor would the Brahmins ever
allow THEIR females to be taught/' &c. &c.
To all this she answered ; " Very well — we
shall see." She persevered, however, against
every discouragement ; and in a short time she
had the satisfaction of witnessing the decline
of the native prejudices, and an increasing

* Missionary Register, November J82Q, p. 481.

174 Success of Means used by Protestants

desire, on the part of the Parents, to send
their Children to School, and on the part of
the Scholars to be instructed. This intelli-
gence is fully detailed in the Missionary Re-
gister for 1823*. Suffice it to say here, that
before the expiration of twelve months from
the commencement of operations, there were
nearly 400 Female Scholars in the Fifteen
Schools which Miss Cooke had established.
The subject of Female Education is becom-
ing more popular than it was among the Na-
tives, and no doubt the number of Schools
is now greatly augmented. By the last ar-
rivals, the account stands as follows : —

Scholars.

Society for Promoting Christian Knowledge, 100
London Missionary Society ...... 80

Church Missionary Society 439

In Calcutta — by the Female Juvenile Society,

Baptist Missionaries, and others . . . 370
At and around Serampore, say 200

Total .... 1189
In stating the number of Native Female
Children now under instruction in India, I
labour under the same disadvantage of im-
perfect information which I lamented in re-
porting the state of the Schools for Boys.
By confining myself, however, as nearly as

* April, p. 194, 195 ; and August, p. 355— S60.

for the Conversion of the Hindoos. 1 75

possible, to the accounts received, I obviate
the charge of exaggeration ; and in these
nearly 1200 Native Girls, now collected in
Protestant Mission Schools, we are furnished
with a triumphant reply to the Abb6's ima-
ginary objections ! He will hardly credit,
that it was proposed, and acceded to, by some
of the most respectable Natives in Bengal,
to admit European and other Female Teach-
ers into their Families, to instruct their
Wives and Daughters. In short, the Abbe*
Dubois ought to have known, that, in Chris-
tian Benevolence, as well as in Philosophy,
the age of conjecture is gone by, and that we
are now living in an age of experiment : and
such results of Charitable and Christian Ex-
periment as have here been adduced, when
weighed against his volume of conjectures,
or rather unproved assertions, are perfectly
satisfactory to all candid minds.

He concludes his remarks upon this sub-
ject, by recommending the " Liverpool La-
dies" to attend rather to the temporal wants
of their poor neighbours ; and if, after, they
have any surplus, and are " disposed to give
a more extensive range to their charity and
benevolence," to send it to India, to feed
and clothe the poor of that distant land :
(p. 207.) Since he is now in Europe, I

176 Success of Means used by Protestants

recommend him to pay " the Ladies of Liver-
pool" a visit, (as I have done since my re-
turn to England) ; and he will find, perhaps
to his satisfaction, and, I hope, to his admi-
ration also, that they have liberally antici-
pated his admonition. There is, I believe,
no town, even in England, where Charitable
Institutions more abound, or in which the
wants of the indigent are more industriously
explored, or more bountifully supplied. To
what shall we attribute their strict attention
to this " Christian duty," but to that princi-
ple of love^which constrains them to promote,
with so much zeal, the eternal welfare of
mankind. This is the root, the tree, from
which acts of genuine charity grow. And
even were it proved that the Liverpool La-
dies expended more upon the spiritual, than
the temporal necessities of the indigent, we
could find for them a satisfactory defence
against such charges as those of M.Dubois, in
the consideration of the superior worth of
the soul, to the body and all its concerns.
But never was it known, that the temporal
wants of the poor were neglected by per-
sons, who, from a correct view of the nature
and condition of the soul, and of the Remedy
provided for its recovery from the Fall, gave
attention to its interests, as of paramount im-
portance.

for the Conversion of the Hindoos. 177

The Abb6 might have spared his insinua-
tions of the same description, at pp. 1 50, 151;
for it would have cost him very little trouble
to ascertain that the Protestants in India
pay great attention to the necessities of the
Poor. He has, probably, heard of the
" Friend-in-Need Society," and " Native
Hospital/' at Madras, and of similar Chari-
table Institutions at Calcutta. I know not
a Mission Station in South India where the
poor are not relieved, and provided with
rice, " cumbelees," and cloths.

But to return from this digression. — The
principal means upon which Protestant Mis-
sionaries in India calculate for producing an
immediate effect upon the Native Mind, is,
the preaching of the Gospel. It is not much
that they can do in this most important de-
partment of Missionary Labour ; the climate,
the languages, the habits of the people, being
all against them. Though there are some,
whose strength of constitution, correct pro-
nunciation, and intimate acquaintance with
the Native Tongues, enable them to preach
almost as constantly and intelligibly as they
could do in Europe, yet this is not often the
case : consequently, they feel the necessity
of qualifying pious and intelligent Native
Christians for the Ministerial Office. For

N

178 Success of Means used by Protestants

this purpose, the Colleges and Seminaries,
already enumerated, were established at dif-
ferent Mission Stations ; and the success
that has hitherto attended the preaching of
this class of persons, justifies the anticipa-
tion of the happiest and most extensive re-
sults, when a competent number shall be
sent forth to preach to their own country-
men " the wonderful works of God."

In reference to this important class of Na-
tive Labourers, and to the good effect that
may be expected from their exertions, the
Committee of the Church Missionary So-
ciety say, in their Twenty-third Report —

" At their head stand Two Ordained Mis-
sionaries— the Rev. Abdool Messeeh, and
the Rev. William Bowley, whose steady and
useful course may serve to assure the Society
that the Natives of India are become com-
petent, under the Divine Blessing, to form
Christian Churches from among their coun-
trymen, and to instruct and edify those
Churches."

In confirmation of this remark, the Reader
need only refer to the various Letters and
Journals of these two persons, published in
the Missionary Register (passim), and in the
Reports of the Society to which they belong.
From the same sources he may derive infor-

for the Conversion of the Hindoos. 179

mation as to the qualifications and piety of
John Devasagayam, Native Superintend ant
of the Schools of the same Society at Tran-
quebar. He may refer also to the Abstract
of East-India Missions, published in 1814,
by the Christian Knowledge Society, for an
account of the zeal and talent of the First
Four Native Priests ordained at Tanjore,
but particularly of Sattianaden. In the va-
rious Reports of the Baptist Missionary So-
ciety, accounts to the same effect, equally
satisfactory, may be seen. The Letter ad-
dressed, about a twelvemonth ago, by a Na-
tive Youth and other Members of the Seram-
pore Congregation, to their Countrymen,
evinces a talent and spirit of a superior or-
der ; and is calculated to convince the most
sceptical, that much, very much benefit to
the Cause of Christianity in the East may
be anticipated, from the attentive and reli-
gious cultivation of the Native Mind*.

It would detain the Reader too long to
make all the citations from these references
which my inclination would prompt me to
transcribe. I shall, therefore, content my-
self with giving one more example of piety,
zeal, and talent, in a Native Christian. He

* This " Address " was reviewed in the Friend of India,, and
has since appeared in the Asiatic Journal for Sept. 1823.

N 2

1 80 Success of Means used by Protestants

was a pupil of the late Swartz ; his name,
Veesoovasanaden ; he was ordained by the
Christian Knowledge Society's Missionaries,
at Tanjore ; had the charge of the Congre-
gations of that Society in the Tinnevelly Dis-
trict ; and laboured for some years under
my own immediate inspection. He was ge-
nerally my companion, on my visits to those
Congregations. His piety, ability, and Chris-
tian meekness, commanded the love of the
Native Converts, and the respect of the
Heathen and Mahomedans. I have con-
versed with him on various subjects ; and
heard him preach and pray, in a manner
that shewed how remark ably the Divine Bless-
ing had followed the instructions which he
had received.

In proof of his zeal, I will state the num-
ber of Converts made from Idolatry, chiefly
through his instrumentality, during the four
years that he was with me :

In 1817 25

1818 52

1819 34

1820 . . . . . 122

233

This statement is sufficient to warrant the
most sanguine expectations from the labours

for the Conversion of the Hindoos. 1 8 1

of such Preachers, when their numbers shall
be increased.

In proof of the ability of this man, I will
here transcribe the conclusion* of a Religious
Tract, which he wrote for his Countrymen,
when the Cholera Morbus prevailed in our
district.

" If you are desirous of renouncing sin,
becoming the Children of God, and walking
in the path of holiness, Jesus Christ will
give you whatever strength you require for
that purpose. He will remove all afflictive
trials from his Children, who turn from evil,
and do that which is right ; and will preserve
and bless them. Therefore, forsaking all
False Gods, Devils, and Idols, which are un-
able to save you, love Jesus Christ, who hath
saved you hitherto from suffering. And if
you trust in Him, and assent to His Holy
Word, in order to obtain the pardon of your
sins, and the Divine Blessing, you will read
and meditate therein every day, as the food
of wisdom for your souls. Then will you
be righteous, die happily, and be saved.

46 The Lord has sent this dreadful afflic-
tion into the world, that you may forsake
your sins and repent, in the present season of
mercy. If you repent, this awful disease

• The wholft would be too long for insertion.

1 82 Success of Means used by Protestants

will prove a blessing to you : if not, it will be
the sword of Heaven, to destroy you. Every
one of you, therefore, that has witnessed this
great calamity, if, through fear of the Lord's
anger, you repent and amend your ways,
you will obtain innumerable blessings — you
will live happily in the enjoyment of the
Lord's mercy, both on earth and in heaven.

" Should there be any among you that
have read or heard this Religious Book,
whose soul is distressed — in whom there is a
commencement of true wisdom, and who
wish to learn and understand accurately the
doctrine of Salvation — you need not go away
in despair, saying, * What shall we do? Who
will shew us the way to heaven?' For if
you go to the Minister (who lives &c.), he
will receive you with pleasure ; will instruct
you in the doctrine of Jesus Christ, which is
the true and even path that leads to salva-
tion ; and will give you such books of wisdom
as you require for that purpose. Strength-
ened by the excellent knowledge that will
hence dawn on your minds, you will grow
and increase more and more in understand-
ing, wisdom, godliness, and faith ; the show-
ers of Divine Mercy shall fall, on you, your
wives, and children ; and at last, God having
called you to his Kingdom through the pas-

for the Conversion of the Hindoos. 183

sage of a happy death, he will encircle your
heads with the Crown of Salvation. Most
earnestly and repeatedly do I entreat you,
in the Name of the Lord, to become meet for
this most glorious happiness ! Oh may your
souls live for ever in felicity with the Lord !

" Nazareth, in the Tinnevelly Mission,
" Sept. 21,1819."

I will only add to this, that the writer was
unacquainted with any European Language
or Science. We see, then, in him, to what an
intelligent Native may be brought, even with-
out all those advantages which the present
Missionary Colleges and Seminaries in India
furnish.

But while I thus explain the means which
Protestant Missionaries employ for the Con-
version of the Natives of Hindoostan ; and
maintain, in opposition to the Abb6 Dubois'
assertion to the contrary, that they are more
likely to accomplish that end than any
which the Jesuits have used ; I nevertheless
beg to state, that, without God's blessing,
they do not depend upon any means for suc-
cess. Fully do I concur in opinion with
him, as he restates his position, " that, under
existing circumstances, there is no human
possibility of converting the Hindoos :" (p. 2.)
I know the difficulties ; have grappled with

1 84 Success of Means used by Protestants

them as well as he ; and again and again
have been compelled to stand still. But,
praised be God! this has not always been
the case ; and one instance of success has
appeared to me an ample remuneration for
the labour expended upon twenty failures.
In reference to this mighty undertaking, I
know not the Missionary who will not say,
in the words of his Gracious Master, " With
men this is impossible ; but with God all
things are possible :" (Matt. xix. 26.) Tell
me not, This is not reason. It is perfectly
reasonable to believe that Omnipotence can
effect the work! It is not carnal, but it
is spiritual reason. It is the reasoning of
faith, which God approves, and which He
will honour; because He is honoured by
faith in His Word and Power, and by the
success which is thus ascribed solely to Him!
Trusting then in Him who hath said, that
the " Word that goeth forth out of His mouth
shall not return unto Him void, but that it
shall accomplish that which He pleases, and
prosper in the thing whereto He sends it,"
(Isaiah, Iv. 1 1.) the Missionary is animated to
the contest with the Ignorance and Idolatry
of the East. While he feels it to be his duty
to publish that Word abroad, and instru-
mentally prepare the Native Mind for its

for the Conversion of the Hindoos. 185

reception, he looks implicitly to the Author
of that Word to give it effect. Were the
heart of the Hindoo harder, and his preju-
dices more inveterate than they really are,
Jehovah hath declared, " Is not My Word
like as a fire ; and like a hammer that break-
eth the rock in pieces ?" or, were his mind
more opaque than it confessedly is, yet the
entrance of that Word giveth light : and He
who commanded the light to shine out of
darkness, can shine into every heart, " to give
the light of the knowledge of the Glory of
God in the face of Jesus Christ." In this
confidence, every Missionary, who knows
and performs his duty, will continue to plant
and water ; leaving it with the Almighty, in
His own time, to give the increase.

St. Paul affirms, that we are saved by Grace,
through faith: (Eph.ii. 8.) And the Abb6
Dubois admits, that " Faith, and other super-
natural virtues, are merely a gratuitous gift
from God, which He bestows on whom He
pleases, when He pleases, and on what con-
ditions He pleases :" (p. ) 10.) But it never
seems to enter into his own contemplation,
or that of his Brethren, that God may bestow
these graces on the poor Hindoo ! He says,
again, that " after the coming of Christ, the
True Religion was promulgated all over the

1 86 Success of Means used by Protestants

world ; and had such extraordinary successes,
amidst every kind of discouragement and
contradiction, that it is quite impossible to
account for it, but by the supernatural and
invisible interference and assistance of the
Divine Agent, who alone was able to over-
come the otherwise insuperable obstacles that
opposed its progress, and to extend its empire
over so large a proportion of mankind :"
(pp. 106, 1O7.) And is not the same Divine
Agency capable of overcoming " the obsta-
cles " that in India also oppose themselves to
the progress of the truth, how " insuperable"
soever they may appear to human calcula-
tion? Surely it is! The Abb6 Dubois him-
self will not reply in the negative. Indeed,
that agency must be exerted in the conver-
sion of every individual soul to God, what-
ever be his nation, superstitions, or sins. It
is Divine Grace alone that can silence " those
passions and prejudices which impede the
march of Truth" (p. 92) ; enable the mind to
comprehend, or dispose the heart to love it ;
and thus bring the whole man into a state of
willing subjection to the Prince of Peace.
And I contend, that the truth, when applied
by the Spirit of God, will convert the Hindoo,
who is the subject of that operation, as
readily as the professor of any other Creed.

for the Conversion of the Hindoos. 187

This is enough for the Christian Missionary.
He has the promise of his Lord, that with
this faith he shall accomplish things other-
wise impracticable: (Matt. xvii. 20.) He,
therefore, who labours for the Conversion of
the Hindoos, with this confidence in God to
prosper his endeavours, cannot be, as M.
Dubois more than insinuates, a " deluded
victim:" (p. 12O.) He feels his duties to be
" trying" and "arduous" (p. 80) ; but, instead
of deserting his post in despair, he will adopt
the noble sentiments which appear at one
time to have supported the Abbe's own mind.
" In such discouraging circumstances, with-
out any apparent human means to improve
the Cause of Christianity in this country,
there only remains to the persons of our pro-
fession to look up with calmness and .resig-
nation to Him who holds in His hands the
hearts of men, changes them when he
pleases, and is able, even of stones, to raise
up Children to Abraham, when the time
appointed by Him for the purpose arrives.
In these deplorable times, in which Scep-
ticism and Immorality threaten to overwhelm
every nation and every condition, it only
remains to us to weep, between the porch and
the altar, over the iniquities of the people ;
to water the sanctuary with our tears ; to

1 88 Success of Means used by Protestants

bewail, like Jeremiah, the general corrup-
tion ; to edify the people by our lessons and
examples ; to look to the Father of Mercies —
to pray to Him to bring about better times,
to spare His people, and not give His heritage
to reproach : and, if our interposition cannot
stem the torrent, and our altars are finally to
be overthrown by the sacrilegious hands of
Modern Philosophy, let us have, as our last
resource, resolution and fortitude enough to
stand by them to the last, and allow our-
selves to be crushed down, and buried under
their ruins :" (pp. 84, 85.)

This is worthy of the Missionary Cause !
And though the Spirit that dictated these
resolutions seems to have forsaken the
bosom of the man who penned them, I pray
that it may rest upon the heart of every one
that now labours to propagate the Gospel
through distant lands. Then, though many
fall " victims" to the Cause, it will not be under
a " delusion" ; for they will both toil and suffer
cheerfully, for His sake, who sacrificed Him-
self as an Expiatory Victim for the recovery
of an Apostate World; and under every
suffering, every privation, every discourage-
ment, they will be animated by the Saviour's
promise — " Every one that hath forsaken
bouses, or brethren, or sisters, or father^ or

for the Conversion of the Hindoos. 1 89

mother, or wife, or children, or lands, for
My Name's sake, shall receive an hundred-
fold, and shall inherit everlasting life:" (Matt.
xix. 29.) The infidel calls this delusion :
but I am arguing with a professed Minister
of Christianity ; and I challenge him to
prove, how it is possible to make too great
a sacrifice for our Lord Jesus Christ ; and
how the man who even lays down his life
for the Redeemer's sake, can, upon Christian
principles, be called a " deluded victim !"

While, however, the power and promise
of God, and the design of the Gospel Cove-
nant, justify the assertion that the Hindoos
may, and ultimately will, be converted to
the Christian Faith, my conclusion is forti-
fied by the actual commencement of the
work of Divine Grace in Hindoostan.

I will not dwell upon the Native Congrega-
tions— amounting to about One Hundred and
Sixty! — assembled by the Baptist, theChurch,
the Methodist, the London, the Scottish,
and the American, Missionary Societies, in
different parts of India, since they do not
consist entirely of Christians. I will, how-
ever, state, that those Societies can enume-
rate nearly Three Thousand Converts *, who
have renounced all their superstitions, have

* These are exclusive of the Converts in South Travancore, of
whom the Abb^ speaks so contemptuously.

190 Success of Means used by Protestants

embraced the Christian Faith upon principle,
are living according to the Saviour's com-
mands, and thus adorning their profession
in the midst of Idolatry and iniquity. The
strictest attention is paid to their moral con-
duct : and when it is not in conformity with
their profession, they are suspended, and de-
nied the privilege of Communion, until the
Missionary is satisfied as to the sincerity of
their repentance. Many have died in the
Faith, and given every proof that Divine Grace
had regenerated their hearts.

Here I might close my argument with tri-
umph ! — When it is proved that such a num-
ber of Hindoos are turned from darkness to
light, and from the power of Satan to God,
every Christian will be satisfied that the work
of Grace is begun in India ; and will feel " con-
fident, that He who hath begun the good
work," can and " will carry it on" until it be
complete. If this fail to convince the Abb£
Dubois, and to remove his " scepticism" on
the subject, it will only furnish an additional
proof of the utter inutility of holding any
argument with prejudice.

But I have not done. — There is a body of
Christians in South India to which I have
not referred. They are the fruits of the la-
bours of the Danish Missionaries at Tran-

for the Conversion of the Hindoos. 191

quebar, and the German Missionaries of the
Christian Knowledge Society, and have been
converted at different periods during the last
Century. They occupy eight principal Sta-
tions— Vepery, Tanjore, Tranquebar, Trichi-
nopoly,Tinnevelly, Cuddalore, Madura, and
Ramnad. They are to be found also, in
small numbers, scattered through many of
the villages of South India. M. Dubois
has some acquaintance with these people ;
and will, perhaps, know, that when I state
them at twenty thousand, I estimate them
far below their actual number.

But he entertains a low opinion of their
character : (p. 1 7 — 2O.) I have visited all these
Stations, except Cuddalore ; and from what I
have observed, and the accounts I have re-
ceived from the Missionaries, I know them
to be much superior, in a moral point of
view, to the description which the Abb£ gives
of his own people.

Of a considerable number of these Native
Christians I can speak more particularly,
having lived amongst them for some time, and
had the management of their spiritual affairs
(under the direction of the Madras District
Committee of the Christian Knowledge So-
ciety), and not unfrequently the adjustment
of their temporal difficulties.

192 Success of Means used by Protestants

The Abb6 describes these people in the
following terms : — " There are, besides, a few
Protestant Christians dispersed chiefly in the
Tinnevelly District ; but in such small num-
bers, that they do not deserve the name of
Congregations:" (p. 19.)

I cannot reply to this better, than by giv-
ing a brief description of these people. Their
number is about four thousand, and they are
scattered through sixty- three villages. Some
of the Congregations are too small "to de-
serve the name :" but there are several
amounting to near and upwards of one hun-
dred, one of three hundred, and another of
four hundred souls ! The last two Congre-
gations form two distinct Villages : in each is
a Church, a Boys' and a Girls' School, a Na-
tive Priest, Catechist, and two Schoolmasters.
There is not an Idolater or Papist among
them ; nor is a Popish Image, a Heathen Idol,
or an Altar, to be seen in any corner of their
streets. I have addressed them several times,
when the Churches were always crowded.
The transition from the noise and idolatrous
symbols of Pagan Towns, to these peaceful
abodes, was more refreshing to my spirit
than any thing I ever remember to have en-
joyed out of my native land.

Such are the fruits of the Missionary

for the Conversion of the Hindoos. 193

Jaenicke's labours, assisted and succeeded by
the Country-priest Sattianaden, and other
servants of the Christian Kno wledge Society !
— The Reader will now judge of the accuracy
or candour of the Abb6's description of these
interesting people.

He will probably ask, * Are they not of
low castes ?' Some of them are persons of
respectability, but the majority areShanaars
(cultivators of the palmyra and cocoa-nut
trees). But does their humble origin and
occupation affect their Christian character?
This objection has always been raised against
the lowly disciples of Jesus, by those who
glory more in secular distinctions, than in
the name and service of God. " The com-
mon people" have alwrays heard the Gospel
"gladly:" in every age it has met with a
more ready reception from them, than from
the mighty, the noble, the learned, and the
rich : and the soul of a Shanaar, or even a
Pariah, is as precious, in the Redeemer's
sight, as that of a Namboory or Poorohita
Brahmin.

But he advances a more serious objection
against them : their moral character, he as-
serts, is worse than that of the Roman-Ca-
tholic Christians : this, therefore, demands a
more particular reply.

o

1 94 Success of Means used by Protestants

I admit the Tinnevelly Christians will dis-
appoint the man who expects to find them
an intelligent and highly spiritually- minded
people. But when theft situation is known,
such expectations would be most unreason-
able. When I first arrived amongst them in
18 16, they had been ten years without a Mis-
sionary ; nearly that time with only one
Country-priest; their Schools had gone to
decay ; and they were almost destitute of the
Scriptures and Elementary Books. What
reason, then, have we to be surprised, if their
knowledge and religion were at a low ebb?
Yet I will affirm, that, in both respects, they
were equal to what any town or village in
Christendom would be, if left for the same
length of time under similar circumstances.

During the ten years that they were left to
themselves, their Heathen neighbours perse-
cuted them in an arbitrary and vexatious
manner: but they bore the trial with patience,
without one, as far as I could ever learn,
apostatizing, to avoid personal suffering. Let
this be contrasted with the apostacy of 6o,OOO
Roman-Catholics, upon the command of
Tippoo Sultan to have them circumcised
and " made converts to Mahomedanism !"
(pp. 74, 75.)

During the prevalence of the Cholera
Morbus in Tinnevelly, many of the Roman

for the Conversion of the Hindoos. \ 95

Catholics united with the Heathen in the De-
vil's-dance, and other Idolatrous Ceremonies,
to avert that awful calamity. — Not an in-
stance of the kind occurred among the Native
Protestants of the same district !

The Abb6 Dubois sufficiently accounts for
the unsteady character of his own people.
He admits that they are " ordinarily" from
" among out-casts, or are quite helpless per-
sons, left without resources ur connections
in Society;" that " they, generally speaking,
ask for baptism from interested motives:"
(pp. 73, J34.) No wonder, then, that they
continue in their Christian profession no
longer than they find it conducive to their
interest or convenience !

He speaks of the Protestants as consisting
" half of Catholic Apostates, who went
over to the Lutheran Sect in times of
famine, or from other interested motives:"
and says, that he once became acquaint-
ed with some " who regularly changed
their religion twice a-year, and who, for a
long while, were in the habit of being six
months Catholic, and six months Protes-
tant." (p. 20.)

During the four years that I was in Tinne-
velly, the Converts from Popery formed
about one- sixth of the number of persons
o 2

196 Success of Means used by Protestants

received into Communion with us. I know
not to what period the Abb6 refers, when he
charges the Members of his own Commu-
nion with going over to the Protestants from
interested motives, and that once a-year;
but I am certain that, for some years past, no
Protestant Missionary would have acknow-
ledged them as Christians. In South India
we might have had whole Congregations of
Catholics, had we paid no regard to their
character, or to their object in embracing the
Protestant Faith. None were received, un-
til they had given proof of their sincerity, and
until their character and motive had been
carefully investigated. Contrary to the Ro-
man-Catholic policy, they are required, as a
sine qua non, to renounce every semblance of
Idolatry. As far as my experience extends,
they can serve no secular purpose whatever
in becoming Protestants; nor is any such
inducement held out to them. Had the
Abb6 resided amongst them, he would have
found something more than "a vain phantom,
an empty shade of Christianity;" which, he
confesses, is all that his own people exhibit:
(p. 63.) He, no doubt, finds it convenient to
stigmatize them as " Catholic Apostates:"
but, upon the same principle, he would apply
this opprobrious appellation to our own

for the Conversion of the Hindoos. \ 97

ancestors, and to the German Reformers in
the days of Martin Luther; for they also
were Separatists from the Romish Church.

Of the Roman-Catholics he says, that
" the practical virtues of Christianity are
almost unknown to them:" (p. 65.) Their
drunkenness and other vices are proverbial ;
and they are allowed by their Priests to live
in this state of iniquity, without interruption,
provided they make u confession" now and
then, and pay for " absolution." 1 never knew
a Native Protestant addicted to intoxication.
Any one detected in the commission of sin
that brought reproach upon the Christian
Profession, was severely reprimanded, and
suspended from Communion, until he gave
evident signs of repentance.

M. Dubois complains that his people can-
not understand what is preached to them :
(p. 67, &c.) Among the Protestants he
would have found many intelligent men and
boys, and now and then a woman, who could
answer him any questions put to them upon
a subject on which he might have been dis-
coursing. Some will carry home with them
the whole Sermon. I know those, among our
own people, who have numerous Sermons col-
lected in this way, and written by them upon
cadjans. Several of our Catechists were

1 98 Success of Means used by Protestants

accustomed to preach these Sermons over
again.

Though (at p. 83) he says, that there are
some " irreproachable men among the Na-
tive Christians, into whose hands he would not
hesitate to entrust his own interests," yet
(at p. 164), in writing to a different correspon-
dent, he endeavours to dissuade him from
trusting, " in any capacity whatever, a Na-
tive who has renounced, or who slights the
usages of his caste or the prejudices of the
country. I shall, above all," he says, a ne-
ver advise you to make such a man your
butler, or your treasurer. In the former
case, you would soon find that your liquors
were fast wasting ; and, in the latter, you
would, ere long, find a large deficit in your
chest. For you may, at the first outset, and
without further inquiries, judge that a per-
son of this description is a quite lost charac-
ter, and that his first steps to improvement,
after having renounced the usages and
prejudices of his caste, will be to turn a
drunkard and a rogue." — Since these cau-
tions are given without any qualification
whatever, they are, of course, calculated,
and perhaps intended, to bring all Christians,
how sincere soever they may be in embracing
Christianity, under this odious imputation

for the Conversion of the Hindoos. 1 99

and suspicion. They will apply, therefore,
to his own Converts, who, he says, are
" irreproachable," and to whom " he would
not hesitate to entrus this own interests" —
unless, indeed, he defend himself here against
the charge of inconsistency, by allowing that
they never " renounced the usages and pre-
judices of their caste." In that case they
were not Christians. But, then, he may be
asked again, what he means by so frequently
lamenting that the majority of his Converts
are of this base character ? And if he thought
such Christians worthy of Jiis confidence,
why does he endeavour to depreciate their
character in the estimation of others ? or
why abandon his Mission in despair, upon
the plea, that it is in vain to attempt making
real Christians in India, when they may at
least become "irreproachable," and worthy
of being entrusted with their masters' in-
terests ? Or what does he mean by lament-
ing (p. 120), that " a Native Christian,"
" who happens to fall in the way of an Euro-
pean," should, " (after having been surveyed
with a stern and scornful countenance,) be
welcomed by him with this insulting reproach,
* Why hast thou forsaken the religion of thy
forefathers, to embrace a foreign worship ?' '
— and, that " the name of a Native Chris-

200 Success of Means used by Protestants

tian and a Rogue shall sound as synonymous
in the ear of a prejudiced European" — What,
I ask, does he mean by deploring this, when
he can himself use such strong, such unmea-
sured terms, to bring the most sincere and
devout Native Christian, as well as the most
abandoned outcast, under this very suspicion
and contempt?

I leave him to extricate himself from these
dilemmas as he may, while I proceed to
affirm, that his charge is not applicable to
the Native Protestants. I have proved the
integrity of some : others I know, who have
held places of trust under Europeans, and
fulfilled their duties to the satisfaction of
their employers : and nothing can be more
satisfactory than the testimony borne by the
Serampore Missionaries to the character of
several in their service*.

I can give an instance of a Heathen, also,
who knew how to appreciate their character.
When I was atTanjore, in 1B21, the Rajah f
of that Fort was gone on a Pilgrimage to
Benares, attended by a retinue of Brahmins
and others. — Whom did he select for his purse-

* Vindicise Seramporianae, pp. 49, 50. — See also pp. 24, 25.

t This is the Heathen Prince who some years ago gave an en-
dowment of land, producing an annual revenue of 500 pagodas,
towards the support of the Protestant Mission in his dominions.

for the Conversion of the Hindoos. 201

bearer on the journey? — I was informed, by a
Gentleman there, that a Native Protestant was
appointed by him to this responsible office !
But, supposing the Protestants, as a body,
deserved one-half of the reproach which
M. Dubois so unsparingly heaps upon them,
they would at least prove this point, in op-
position to his assertions, that the Hindoos
maybe weaned from their idolatrous practices.
Though he will not allow that the 23,OOO
Protestants in India have attained to Chris-
tian perfection, yet, since not one of them is
allowed to retain any Pagan Superstitions, he
can no longer maintain his position, that their
prejudices &c. are " insurmountable."

If he object to this conclusion, that they
are persons from the lowest castes, and that
therefore they had less to relinquish than
those in the higher ranks of society, I reply,
that many of them are from the most respect-
able castes. I myself am acquainted with
several Moodalyars and Pillays, and I know
of some Brahmins. These, though they form
the minority of Native Christians, are more
than enough to support my argument, in fa-
vour of the possibility of converting the
Hindoos. But even were the assertion, that
all the Native Protestants are from the lowest
castes, correct, it would not form an objec-

202 Success of Means used by Protestants

tion against my position ; for the Abb6 him-
self admits, that " the low-born Pariah" is
tenacious of " the childish distinction of the
Right and Left Hand," lays " much stress"
upon it, and considers it " the most honou-
rable distinction of .his tribe ;" and says, that
if you try to persuade him to lay aside that
distinction, as " wholly incompatible with the
first duties imposed upon him by the Chris-
tian Religion," " your lectures, your instruc-
tions, your expostulations, on such subjects,
will be of 110 avail ; and your Christians will
continue the slaves of their Anti- Christian
prejudices and customs :"(PP- §4, 65.) This,
we are to conclude, is the experience of him-
self and other Jesuit Missionaries : and any
one who has read with candour the descrip-
tion, given in these pages, of the means which
they have employed to convert the Hindoos,
or to establish them in the faith when con-
verted, will not be surprised at their failure.
But Protestant Missionaries have met with
better success. 1 could have shewn the
Abbe", when in India, some devout Pariah
Christians, who have entirely renounced u the
childish distinction of Right and Left Hand,"
and are leading exemplary lives. Indeed, I
know not the Pariah Protestant that has not
renounced that distinction : and though all

for the Conversion of the Hindoos. 203

the 23,000 Native Protestants in India were
of that low caste — (they form, however, the
minority of the 4000 in Tinnevelly!) — they
would still furnish ample grounds for my con-
clusion, that the Protestants have found it
possible to convert the Hindoos to the faith of
Jesus Christ.

Still, however, my argument requires not
so great a number of Converts for its support.
I have no occasion t® endeavour to prove,
that they are all real Christians, and the sub-
jects of Divine Grace. There is no Congre-
gation, and perhaps there never has been,
of which this can be said : the tares and the
wheat have always grown together. My
object is to shew, that the work of Grace is
begun in India : and this I have done already,
in the characters given of several Native
Teachers employed in various parts of that
country. I will affirm of several, with whom
I am intimately acquainted, that, as far as
one human being can judge of the heart of
another, (and " by their fruits ye shall know
them,") I have met with " sincere and undis-
guised Christians" — I will detain the Reader
with only two or three proofs of this, in addi-
tion to what has been already stated.

In 182], when travelling from Tanjore to
Tranquebar, I was stopped, about midnight,

204 Succets of Means used by Protestants

at Combaconum, and conducted to a build-
ing where refreshments were prepared for me.
I soon found that the person who was paying
me such attention was a Native Protestant,
named Pakeyanaden, the English Interpreter
of the Court at that Station — a man of re-
spectable abilities, and who, but for his Chris-
tian prof ession, would, I have no doubt, rise
to the highest post a Native can fill.

After I had finished my repast, he con-
ducted me to his house, where his family
were waiting to receive me. After some con-
versation, and being joined by several other
persons, we united together in singing a Hymn,
reading the Scriptures, and Prayer, in the
Tamul Language. This was the first time I
had joined in the devotions of a Native Chris-
tian Family at their own house, and I could
not but express my approbation to my host.
But he replied, that this was nothing new ;
that they always commenced and closed the
day in the same manner ; and that on that
evening they had deferred their devotions to
that late hour, in expectation of my arrival.

Europeans, who view only the surface of

Native Society in the East, contend that the

Missionaries are doing nothing amongst the

Hindoos. But what will be said to this in-

v stance, of a small company of Christians, in

for the Conversion of the Hindoos. 205

the very midst of Idolatry, rearing an altar
to the Redeemer, and offering thereon the
tribute of prayer and praise, morning and
evening ? Let those who may feel disposed to
deny that any good impression is made upon
the Natives of India, move from their couches ;
break through the circle of sycophants through
whom they have hitherto received their in-
formation, and who, before they reply to their
master's questions, endeavour to ascertain
what kind of answer will please him ; and
then let them go among those Natives to
whom Protestant Missionaries have directed
their attention, and they will find many in-
stances of the kind I have just quoted.

A few weeks ago, I received a Letter from
this Combaconum Christian ; which may,
perhaps, be admitted in evidence of his own
Christian spirit, and that of the two Natives
of whom he writes.

" Reverend and Kind Sir,

" I am overjoyed by hearing, from dif-
ferent Gentlemen, that your health is tolera-
bly well since you arrived in England ; and
I am happy to tell you, I and my Family,
also our good Veesoovasanaden, the Native
Priest at Tinnevelly, enjoy a very good
health. Only his daughter, of five years old,

207 Success of Means used by Protestants

died : he is however comforted, by the
blessed assurance that his daughter became
one in the number of Angels that serve the
Lord in heaven. He is now blessed with a
son, in the latter end of December. I find
him a good Labourer in the Vineyard of
our Lord. The Christians are much at-
tached to him. The Missionaries at Tanjore
intend to send for, and station him at this place,

" I rejoice that the number of Christians
increases in this Heathenism Town. I hope
you might have heard of the Rev. Mr. B.'s
arrival, and establishment of a Mission here :
our good friend John Dewasagayam Pillay,
with him, is much busy in arranging the new
Establishment, and often goes to Tranque-
bar, Negapatam, and to our neighbourhood,
on his duty. He joins me, with my family,
in presenting our most dutiful respects to
you and worthy Mrs. , praying fre-
quently for your and Family's health and
comfort, and speedy return to our country.

" Recommending ourselves to your blessing
and fatherly kindness,

" I remain, with great regard,

Rev. and kind Sir,

Your most obedient and humble servant,

" PAKEYANADEN."

« Combaconum, 12th June, 1823."

for the Conversion of the Hindoos. 206

I think it will be allowed, by the candid
Reader, that the language of this Letter,
especially when considered in connection
with the writer's exemplary character, and
with his practice of assembling his Family,
every morning and evening, for devotional
exercises, is no common proof of the reality
of his Christian Profession.

It will be remembered, that I have already
spoken of the two Native Teachers about
whom he writes. In proof of Vesoovasana-
den's piety and ability,! have given an extract
from a Religious Tract of his composition :
and I will now, for the same purpose, insert
part of a Letter I received from John De-
wasagayam, the evening before I sailed from
India.

" Reverend and Kind Father,

" It is a severe trial and deep distress
to us, to hear that you have been lately so ill,
and are obliged to leave India so soon for
England. How hard and grievous this event
may be to us, we trust, and we are sure, that
the ways of the Lord, in this respect, are also
full of mercy, and gracious to you, and to all
those who regret on this occasion." — Then,
after praising the " dear Name" of the Lord,
for what had been done in the Cause of Christ

208 Success of Means used by Protestants

in that part of India, he proceeds : " We are
sure He will be now your and your respect-
able Family's great support and comfort. I
still trust, that if it would be in the sight of
the Lord necessary to continue your services
for my poor nation, He will change your
plan, and keep you for some years more
here. But if He wants to bring you from
your heavy labour to some rest even in this
world, He will permit your removal from us.
But even in the sea, or any part of the world,
He will sweeten your life, and enrich your
Family with Divine Blessings.

" Praying sincerely to the Lord that you
and your Family may long enjoy health and
comfort in this life, and commending myself,
my poor Family, and my Scholars, to your
paternal blessing and prayers,

" I remain,

My dear and Reverend Father,
Your ever faithful and obedient servant,
" JOHN DEWASAGAYAM."
" Tranquebar, 16th Jan. 1822."

I doubt not but the pious Reader will
agree with me, that the man who can feel
such compassion for his Heathen Country-
men, and such fervent desire for their salva-
tion— such Christian love for those who are

for the Conversion of the Hindoos. 209

engaged in promoting their conversion ; such
regard to the superintending providence
of the Almighty ; and such entire acquies-
cence in His will, when the labours of His
servants are suspended ; must be a Christian
of no ordinary attainments in the school of
Jesus Christ. I will only add, that I have
seldom been more refreshed and edified by
the Christian discourse of an European, than
I was by the conversation of this Native
Christian.

Here I might speak of a Catechist of high
caste, who, by eating and drinking in my
presence what was handed to him by a
Pariah servant, gave incontestable proof of his
having renounced caste, and all Pagan dis-
tinctions, for the sake of Christ. After this,
he continued in my service several months ;
and I had every reason to be satisfied of his
sincerity, and to be thankful to God for the
success that attended his labours. I might
dwell also with satisfaction upon the charac-
ter of another Catechist, whom I employed
about four years in a confidential situation.
The humility, piety, zeal, and integrity of this
man were as evident fruits of the Spirit as I
ever remember to have witnessed. To these
I might add several private Christians among
the Tinnevelly Protestants, who, T had every

p

210 Success of Means used by Protestants

reason to believe, were sincere Converts :
also several Priests, Catechists, and Lay-
men at Madras, Vepery, Tan j ore, Tranque-
bar, and in North India. But my object is,
not so much to count the number of Converts
upon whose sincerity we may rely, as to
shew, from my own experience, that the Work
of Conversion is actually begun in India. One
instance is sufficient, to establish my[point,
and overturn the whole of the Abb6 Dubois'
reasoning and conclusions. 1 have given
three cases, at least, of Native Converts, who
have come under my personal observation,
and of whose "real" conversion I can speak
with some confidence.

The argument, then, may be summed up
in few words —

M. Dubois maintains, that the Roman-Ca-
tholic Mode of Worship is well adapted to
the conversion of the Hindoos to Christianity .
But, by his own shewing, it has totally failed.
Therefore, the Ceremonies of the Roman
Church are not adapted to the end in view.

Again : He maintains, that the means em-
ployed by Protestants are the least likely to
succeed. But they have succeeded, in sere-
ral instances. Consequently, of all themeans
hitherto tried, they are the best suited to our
purpose.

for the Conversion of the Hindoos. 2 1 1

Again : Upon the failure of the means
used by the Jesuits, he, by a petitio principii,
concludes, that the Natives of India are
doomed to reprobation, and that to attempt
to convert them is nothing less than warring
against the manifest purposes of God.

Christian Love, and a due sense of our
own infinite obligations to the Redeemer,
would suggest the expediency of trying other
means, before we abandon them to that
awful and irrevocable doom.

Other means have been tried ; and they
have succeeded beyond expectation. There-
fore, we ought to regard that success as a
token of good from the Lord to the inhabi-
tants of Hindoostan ; and to persevere in the
use of the same means, in the assurance,
that the Lord's purpose is not to doom the
Natives of India to reprobation, but to ga-
ther a People from that Pagan Land, to sit
down with Abraham, Isaac, and Jacob, in
His Heavenly Kingdom.

The Abb6 Dubois may object to this con-
clusion, that the instances of Conversion pro-
duced— though we take them at Twenty-
three Thousand ! — are, after all, as a drop
to the ocean, as the small dust in the balance,
when compared with the One Hundred Mil-
lions of Souls in our Eastern Dominions !—
p 2

2 1 2 Success of Means used by Protestants

True. But we regard them as the first sprout-
ing of that "grain of mustard-seed, which a
man took and sowed in his field : which, in-
deed, is the least of all seeds ; but when it is
grown, it is the greatest among herbs, and be-
cometh a tree, so that the birds of the air come
and lodge in the branches thereof." It is the
beginning of that leaven to ferment, " which
a woman took and hid in three measures of
meal, till the whole was leavened." (Matt. xiii.
3 1 — 33.) I have abundantly shewn, that the
mass is, humanly speaking, preparing for
this operation, by means of Schools and
various Publications. I have proved, also,
that the Divine Grace has taken effect. How
difficult soever it may be to convert the adult
Heathen, we have seen that it is NOT " im-
practicable." What the Holy Spirit has ac-
complished in one case, He can accom-
plish in another, and in all.

The Abb£ Dubois, like the Ten Spies
from Canaan, would discourage us, by reports
of the stupendous difficulties in the way of
evangelizing the Inhabitants of the East;
and he predicts the destruction of Christi-
anity in India within the space of fifty years.
I, though in spirit and faith inferior to Caleb
and Joshua, am yet returned from the same
land that the Abb6 has visited, and bring a

for the Conversion of the Hindoos. 213

similar report of the obstacles to be en-
countered. I do, however, with those two
faithful Israelites, encourage Missionaries to
go up and possess the land. The Lord has
shewn that He is with us also : He will con-
quer by us. Then, " rebel not ye against the
Lord :" (Num. xiii. and xiv.) Joshua's God is
our God : and in the day of His own power
He will redeem even India to Himself. Be-
hold the foundation of the Redeemer's Tem-
ple laid in that Pagan Land! and look con-
fidently for the day, when " He shall bring
forth the head- stone thereof with shoutings,
crying, Grace, Grace, unto it !"

" Rise, crown'd with light, Imperial Salem, rise I

Exalt thy towery head, and lift thy eyes !

See a long race thy spacious court adorn !

See future sons and daughters, yet uhborn,

In crowding ranks on every side arise,

Demanding life, impatient for the skies !

See barbarous Nations at thy gates attend,

Walk in thy light, and in thy temple bend !

See thy bright altars throng'd with prostrate Kings,

And heap'd with products of Sabean springs !

For thee Idume's spicy forests blow,

And seeds of gold in Ophir's mountain glow.

See Heaven its sparkling portals wide display,

And break upon thee in a flood of day !

No more the rising Sun shall gild the morn,

Nor evening Cynthia fill her silver horn ;

214 Of the Syrian Church in Travancore.

But lost, dissolv'd in thy superior rays,
One tide of glory, one unclouded blaze,
Overflow thy courts : the Light Himself shall shine
Reveal'd, and God's eternal day be thine !"

POPE'S MESSIAH.

SECTION V.

THE PRESENT STATE OF THE SYRIAN CHURCH
IN TRAVANCORE, TOGETHER WITH THE SUC-
CESS THAT HAS ATTENDED THE MEANS USED
FOR ITS AMELIORATION.

SPEAKING of the Syrian Christians in Tra-
vancore, the Abb6 Dubois expresses his sur-
prise " at the exaggerations" of the late Dr.
Buchanan, " on this and many other impor-
tant points :" (p. 2 1 .) It would have been well,
had he explained to what particular "exagge-
rations" he alludes : we might then have ex-
amined into the justice of his accusation. —
It appears, from his Letters, that he does not
know the state of the Syrians, from personal
observation ; and he has neglected to spe-
cify any one "point" which Dr. B. has mis-
represented. That that Author's descrip-

Of the Syrian Church in Travancore. 215

tions are written in glowing language, and
under the influence of animated feelings, I
allow : but the candid Reader, who has tra-
velled over the pages of his " Researches in
the East," accompanying him, from Bengal,
through the horrid scenes exhibited in Orissa;
the darkness, superstition, and misery, of
other intervening Provinces ; and arriving
with him at last in South Tra.vancore ; will
not be surprised at the warmth of his emo-
tions, on discovering an isolated body of
Christians among the mountains of that king-
dom. And, when he finds that, amidst every
local disadvantage, in the face of successive
and obstinate persecutions from the Papists,
and under the dominion of Idolatrous Rulers,
they had, for many centuries, retained much
of their Primitive Faith, and an unqualified
reverence for the Word of God and impli-
cit deference to its authority ; he will, I think,
allow, that no language can adequately ex-
press the feelings which such circumstances
must excite in the mind of a Christian, pant-
ing, as Dr. B. did, for opportunity to pro-
mote the glory of God, and the best interests
of man. I confess, that 1 thought his repre-
sentations of that interesting people highly
coloured ; and did not venture to anticipate
all the pleasure from a visit to them, which

216 Of the Syrian Church in Tracancore.

his account seemed to promise. But, when
travelling amongst them, and visiting their
Churches, I compared his statements with
all I heard and saw : and the result was,
that in no instance did I find that the
Doctor had overstated facts ; and, on more
than one occasion, his description did not
equal my own feelings on the spot.

But, before M. Dubois had presumed to
charge a man, of the late Dr. B.'s principles
and character, with publishing " exaggera-
tions" to the world, he ought to have been
certain of the accuracy of the information
upon which his accusations were founded.

He says, " he has heard that some Pro-
testant Missionaries had recently prevailed
upon many of the Syrian Clergy to marry ;
and that it was the only success they had to
boast of." (p. 60.)

Previous to exposing the inaccuracy of
this assertion, I shall correct his statements
in reference to two or three points, which I
do not remember to have seen answered in
any other Publication*.

* I had marked for insertion M. Dubois' accounts of their Origin,
Name, Creed, Sacraments, &c. &c., and shewn their inaccuracy in
many respects. But, as this is not necessary to my purpose, and
the Abbs' is so ably confuted, on these and several other points,
by the>uthor of a " Brief History of the Syrian Churches," given

Of the Syrian Church in Travancore. 217

He says, " They have numberless Fasts
during the year ; they use candles, tapers,
incense ; and have many more external Cere-
monies than the Catholics, in the exercise of
their religious functions," &c. (pp. 59, 60.)

That there is much of superstition in their
Religious Services, I admit ; and was pained
to witness so close a resemblance in them to
the Ceremonies of the Roman-Catholic
Church : but that they " have many more
external Ceremonies than the Catholics,"
is true only of the Roma-Syrians, i. e.
those who have embraced Popery altoge-
ther, or incorporated Popish Superstitions
with the Forms of the Syrian Church. But
of those Syrians who adhere to their ancient
Ritual, it is not true. In the midst of their
Service on Sabbath Morning, I witnessed
what 1 never heard of in a Roman- Catholic
Chapel, either in India or Europe, viz. the
reading of the Lesson appointed for the Day,
in the Vernacular Tongue.

He says, that their Clergy " use the Sy-
riac in their Liturgy and Religious Ceremo-
nies :" (p. 60.) This, if intended as an ob-
jection, comes with a very ill grace from a

in the Appendix to the Seventeenth Report of the Church Mis-
sionary Society, I shall refer the Reader to that able and interest-
ing article, for the information required on those subjects.

218 Of the Syrian Church in Travancore.

Roman-Catholic Priest; who, in common
with the rest of his order, uses the Latin "in
the Liturgy and Religious Ceremonies" of
his Church ; a language equally unintelligi-
ble to the Laity in India, and to the majority
even in Europe.

This objection is less formidable, in refe-
rence to the Syrians, than to the Roman-Ca-
tholics. For it is contrary to the laws of
the Roman Church to pray in public in any
other language; whereas the Syrian Metro-
politan informed me, upon my putting the
question to him, that they had no Canon
which prohibited the translating of the whole
of their Liturgy into the Vernacular Tongue,
for the use of the Church ; except, indeed,
a few Prayers, which are addressed to the
Virgin Mary.

But when the Abbe* goes on to assert, (p. 22,)
that " all the science of their Clergy consists in
being able to read, or rather spell, this lan-
guage, in order to be qualified to perform their
Religious Ceremonies" — and says, that " he
has been assured that there is at present no one
amongst the Catholic or the Nestorian Clergy
capable of properly understanding or ex-
plaining two phrases of the Syriac Books" —
I answer, that this is an unfair representation
of their present state. That, at the time he

Of the Syrian Church in Travancore. 219

received his information, feiu of them knew
more than is here asserted, may have been
the case. But they have always had some
Syriac Doctors (Malpans) amongst them;
and in 1820, when I visited them, the Cata-
nars read the Prayers with fluency, and I
conversed with several who were masters of
the language. And as to M. Dubois not being
able to " see of what utility the project of sup-
plying them with Syriac Bibles can be,"(p.6o.)
—this arises from his neglect to inform himself
better as to their ability to make use of them.
Upon the presumption that " no one amongst
them is capable of understanding that an-
cient language," his surprise that the Bible
Society should think of sending them Syriac
Bibles is not unnatural. But, then, all this is
mere presumption — not fact. The Priest
who officiated at the Syrian Altar, on the
occasion just alluded to, made use of one of
the Bible Society s Syriac Testaments, when
he read the Chapter in the vernacular lan-
guage: and as his eye passed over the Sy-
riac page, he rendered it into Malayalim with
such facility, that I thought the book before
him was written in that tongue, until in-
formed to the contrary. Two Missionaries
and myself spent an evening with the same
man, when we discussed some of the princi-

220 Of the Syrian Church in Travancore.

pal doctrines of Christianity. He sat with
another of the Bible Society's Syriac Testa-
ments before him ; and referred to it, in con-
firmation of his opinions, with a readiness
that proved him to be familiar with the Sa-
cred Text. Several of the Catanars, whom
I saw in the interior, shewed me, with appa-
rent pleasure, their copies of the same work,
carefully folded up in white cloth ; and gave
me reason to believe that they knew the
value of the boon. When Dr. Buchanan
was with them, they were much in want of
the Syriac Bible ; and it was only upon his
promise to repay them an hundred-fold, that
they entrusted to him their most valuable
Manuscripts. Just before the arrival of the
first supply from England, they grew so impa-
tient, that they began to suspect that the Doc-
tor had imposed upon them. But their su-
spicions were soon removed ; and I had the
satisfaction of hearihg them express their
gratitude for the treasure which the Bible
Society had sent them.

The Abb6Duboissays,(p.22,)"The Jesuits,
on their first arrival in India, hearing of them, in
one way or another converted the greatest part
to the Catholic Faith." It was not till up wards
of forty years after the arrival of the Portuguese
in India, that any attempts were made to

Of the Syrian Church in Travancore. 221

seduce the Syrians from their own Commu-
nion, or compel them, " in one way or ano-
ther," to enter into that of Rome: and the
duplicity, stratagem, arrogance, cruelty, and
violence, even unto blood, of Don Alexion
de Menezes, Archbishop of Goa, and other
persecutors, cover their names with infamy ;
and fill us with admiration at the constancy
of the Syrians, who resisted such means used
to convert them*.

" There remains," he says (p. 22), " still
among them, large Congregations, consisting
of 70,000 or 60,000 Christians, of whom two-
thirds are Catholics, and a third Nestorians."

By this estimate, he computes the number
of Faithful Syrians at about 25,000. At the
time I was with them, their number was
stated to be 53,000. They have since been
reckoned at 13,OOO families ; which, allowing
5 to a family, will raise them to 65,OOO.

He says, " They are all designated under
the contemptuous name of Nazarany, and
held by the Pagans in still greater contempt
than the Christians of this part of the coun-
try. The Nairs chiefly keep them at the
greatest distance." (p. 22.)

It will be seen, by reference to La Croze,

* The history of these transactions is given in the Seven-
teenth Report of the Church Missionary Society, just mentioned.

222 Of the Syrian Church in Travancore.

that, at the time the Portugese arrived in
India, and for a few years subsequent to that
period, the Syrian Christians stood high in
the estimation of their Heathen Rulers and
neighbours. They enjoyed many privileges
under the Native Princes ; ranked with the
Nobility of the Country ; the authority of
their Bishops was allowed to extend to all
Civil as well as Ecclesiastical affairs ; they
were carefully instructed in the use of arms,
from their eighth to their twenty-fifth year,
and were excellent hunters : the more of
them a Pagan Prince had in his dominions,
the more was he feared and esteemed ; and
not more than two hundred years ago,
they furnished the Rajah of Cochin with
50,000 of the best soldiers : on that ac-
count, as well as on that of their fidelity and
strict attachment to the truth in every thing,
the Native Princes cherished and counte-
nanced them in every possible way. In
virtue of privileges granted by Sharen Per-
maul, former Emperor of Malabar, they took
precedency of the Nairs, who are the Nobility
of the country ; and they were second in
rank only to the Brahmins. The Kings
themselves manifested an extraordinary vene-
ration for them. The inferior castes looked
up to them for protection against the oppres-

Of the Syrian Church in Travancore. 223

sions of the higher castes. They depended
directly on the Prince or Minister, and not
on the Provincial Governors. They them-
selves punished any infringement of their
privileges, or insult offered them, by a Pa-
gan. The Nairs, who are the Nobility and
Warriors in Malabar, then respected them
very highly, and considered it a great honour
to be regarded as their brothers. So nume-
rous were their privileges, that La Croze says
it would be tiresome to describe them all.
It was permitted only to the Brahmins, and
them, to have inclosed porches before their
houses. They were authorised to ride and
travel on elephants ; a distinction accorded
only to them and the Heirs of the Crown.
They sat in presence of the King and his
Ministers, even on the same carpet ; a privi-
lege granted to Embassadors only. The
King of Paroor, having wished, during the
preceding century, to extend this privilege to
the Nairs, the Christians declared war
against him, and obliged him to restore
affairs to their former state.

Lieutenant- ColonelJohn Munro, late Re-
sident at the Court of Travancore, in his*
" Address to the Government of Fort St.

* This Address was published in the Appendix of the Twen-
tieth Report of the Church Missionary Society.

224 Of the Syrian Church in Travancore.

George on the State of Christianity in that
Residency," cites this account of the Syrians'
privileges and respectability, in proof of the
extraordinary advancement of the Christian
Religion in a country governed and in-
habited by the Hindoos. I quote it, to shew
that they were not, in La Croze's time, so con-
temptible in the eyes of the Heathen as the
Abb6 Dubois represents them at present. At
the period of the Roman-Catholics" unwar-
rantable interference with them, they lived
in the full enjoyment of these immunities :
and though they subsequently lost much of
their respectability (for which they have to
blame only their Popish persecutors), they
are yet held in greater estimation than the
Native Roman Catholics; and at the very time
when the Abb6 wrote the Letter in which he
asserts the contrary, and represents them as
held in great contempt, they were actually
rising again in respectability, and in the esti-
mation of their Rulers.

In ]818, three years subsequent to the
date of the Abbe's Letter, Lieutenant- Colo-
nel Munro, who had for some time known
the Syrians intimately, thus described them,
in his Address to the Madras Government,
already referred to —

11 Notwithstanding the misfortunes which

Of the Syrian Church in Travancore. 225

they have suffered, and the disadvantages of
their situation, they still retain, however,
some of the virtues by which they were for-
merly distinguished. They are remarkable
for mildness and simplicity of character,
honesty, and industry ; their pursuits are con-
fined to agriculture and trade ; and, although
they have lost the high station and elevated
sentiments which they once possessed, yet
they are still respected, on account of their
integrity and rectitude of conduct."

Then, after explaining the improved state
of their Ecclesiastical affairs, this enlightened
Statesman proceeds —

" The temporal situation of the Syrians
has also been materially improved. I have
frequently taken occasion to bring them to
the notice of her Highness the Rannee of
Travancore ; and her intelligent, liberal, and
ingenuous mind has always appeared to feel
a deep interest in their history, misfortunes,
and character. She is aware of the attention
excited to their situation in Europe ; and her
anxiety to manifest the sincerity of her at-
tachment to the British Nation has formed,
I believe, an additional motive for the kind-
ness and generosity she has uniformly dis-
played towards the Syrians. She has ap-
pointed a considerable number of them to

Q

226 Of the Syrian Church in Travancore.

public offices ; and lately presented the sum
of 20,000 rupees to the College of Cotym,
as an endowment for its support. The Syrians
are most grateful for her goodness ; and che-
rish, in no ordinary degree, the sentiments of
affection and respect toward her person
that are entertained by every class of her
subjects."

Such were the respectability and improving
circumstances of these people, whenM.Du-
bois published his representation of them, as
more contemptible in the eyes of the Pagans
than even the Roman-Catholic Christians !

He says — " Their Clergy lived till lately in
celibacy :" (p. 60.) La Croze informs us, that
the Priests are not engaged to celibacy ; nor
was it universal among them, prior to their
persecution by the Jesuits. Menezes found
several of them married, whom he commanded
to put away their wives ; and those who re-
fused obedience to his unauthorised mandate,
he excommunicated.

With respect to his insinuation, "that all the
success which the Protestant Missionaries
stationed among them had to boast of was,
the having prevailed upon many of the Ca-
tanars to marry," I beg to state, that Colonel
Munro, and Mr. Norton (the first Protestant
Missionary who devoted attention to the Sy-

Of the Syrian Church in Travancore. 227

rians), seeing the immoralities which the celi-
bacy of the Priests occasioned, represented
to them the duty and necessity of marriage.
" The Bishop saw the evil of the practice,
and wished to remedy it. One reason, among
many that was urged in its favour, was their
poverty : they were too poor to maintain a
wife and family. To obviate this difficulty,
the Resident (Colonel Munro) offered to give
400 rupees to the first Priest that should
marry ; and promised so to arrange matters,
that the Clergy, in general, might marry, and
support their families."

" The Metropolitan, a short time after,
issued a Circular Letter to all the Churches ;
in which he stated the prohibition of Sacer-
dotal Matrimony to be, not of the Church of
Antioch, but of the Church of Rome ; and
desired that the Clergy would take the matter
into consideration, and comply with the ordi-
nance of marriage, when convenient. Two
of the Clergy were, in consequence, soon after
married ; and forty more entered into bonds
that they would marry as soon as some pro-
vision should be made for the support of their
families, should they have any*."

The other Missionaries promoted the prac-
tice, as far as they thought it compatible with

* Missionary Register, March 1818, p. 99-
Q2

228 Of the Syrian Church in Travancore.

their situation to interfere. When I was at
Cotym, thirty -five of the Catanars had mar-
ried, and the number has since increased.
Whatever the Abb6 Dubois' feelings upon
this success may be, Protestants, at least,
may return thanks to God, for having so far
prospered the efforts made to do " away with
that which has been, among the Syrians/ as
well as in the Church of Rome, a prolific
source of immorality."

But his principal objection against the Sy-
rians appears to be, that " they, above all,
deny the Blessed Virgin the title of Theo-
tocus, or Mother of God, asserting that the
Son of God did not assume a soul and a body
in her womb." (p. 59.)

This title, Qsoroxoc, was first given to the
Virgin Mary by the GreekChurch ; andOrigen,
I believe, was the person who proposed it.
It was applied to her by several of the Greek
Fathers after him ; and was at last confirmed
by the Council of Ephesus, which was called
to adjust the dispute which arose upon Nes-
torius, and his Presbyter Anastasius, denying
her that title — rv Nsrof /» *w ot,yia,v Ma^/a? eivott
(dzorozov agvovfAtvx.

The literal signification of the title is, "She
who brought forth Him that is God ;" and it
may originally have been intended to mean

Of the Syrian Church in Travancore. 229

no more, than that she was the Mother of the
Human-nature of Him who was God as well
as Man. In this sense Nestorius himself
would allow her the title : and what renders
it probable that this was the meaning- at first
attached to the name, is, that the Greeks did
not call her M^rg^a rov 0g<w, until Leo the
Great, and other Latin authors after him,
translating " Theotocus," Dei genitrix, and
Dei-para, those Latin names were rendered
back into Greek, OsoyM^r^: and thus, at last,
they both called her, plainly, Mother of God.
But it is not correct to say of the faithful
Syrians, that they deny that the Son of God
assumed a soul and a body in the Virgin's
womb. M. Dubois may think this the inevi-
table consequence of their refusing to call her
"Mother of God:" if so, he must assume
that the Soul of Christ was His Divinity, which
every Protestant agrees with the Syrians in
denying. They receive the Athanasian Creed,
without its damnatory clauses ; and, accord-
ingly, hold, with us, that Christ was both
" perfect God, and perfect Man ;" " God, of
the Substance of the father, begotten before
the world : and Man, of the Substance of His
Mother, born in the world." The Virgin
was the parent of His Manhood only, which
consisted of " a reasonable soul, and human

230 Of the Syrian Church in Travancore.

flesh." To assert the contrary, and maintain
that she was the Mother of God, is to convert
" the Godhead into flesh," and involves one
or the other of these heretical conclusions —
either that the Virgin* Mary was a divine
being, or that Jesus Christ was not divine.
For, since He could not, in the natural order
of things, derive from His Mother a nature
which she did not possess, if she were the
parent of his Divinity as well as Humanity,
she herself must have been divine previous
to her conception of Him. On the other
hand, if she were not divine, and He possessed
no nature but what He derived from her, He
cannot be God.

But I shall not discuss this question,
more fully ; my object being merely to re-
mark, that the Abb6 Dubois, when — in a
Letter to an English Clergyman, and he a
Dignitary* of our Church — objecting against
the Syrian Christians that they denied
to the Virgin the title of " Mother of God,"
ought to have recollected, that, instead of
rejecting this as an heretical tenet, or de-
nouncing the Syrians for holding it, we hail
it as a point of orthodoxy on which we are
agreed.

" Behold the Nestorians in Travancore I"

* The Archdeacon of Bombay.

Of the Syrian Church in Travancore. 231

he exclaims. " Interrogate them ; ask them
for an account of their success in the work
of Proselytism in these modern times ? Ask
them, Whether they are gaining ground? and,
Whether the interests of their ancient Mode
of Worship are improving ? They will reply,
that so far from this being the case, their
Congregations, once so flourishing, and
amounting (according to Gibbon's account)
to 200,OOO souls, are now reduced to less
than an eighth of this number, and are daily
diminishing." (pp. 25, 26.)

They would reply no such thing !

When the first Missionaries from Syria
arrived in India, (whether in the Fifth Cen-
tury, or at what precise period cannot be
very accurately ascertained,) they succeeded
in establishing the Christian Religion to a
wide extent, converting Hindoos of the
highest castes, JNairs, and even Brahmins,
to their Faith*. La Croze informs us, that,
in his day, the Diocese of the Syrian Bishop
contained more than One Thousand Five
Hundred Churches, and as. many Towns
and Villages. It has already been shewn
what privileges they then enjoyed, and how

* This is forcibly adduced by Lord Teignmouth, in argument
to. prove the practicability of converting the Hindoos to Chris-
tianity.— Considerations, p. 24.

232 Of the Syrian Church in Travancore.

high a character they maintained among the
Heathen : also, how greatly they have fallen,
and to what causes their decline is to be at-
tributed. In the state of ignorance and de-
jection in which Drs. Kerr and Buchanan
found them, it required all the efforts and
perseverance of the Bishop and Catanars to
protect their flocks against the subtlety and
violence of the Jesuits and Carmelites. Not
content with despoiling them of every vestige
of civil or ecclesiastical liberty, Menezes,
and others, robbed them of their most valua-
ble books, and committed all they found to
the flames. Thus did they deprive their
helpless victims of the possibility of cultivat-
ing their minds : and is it not too much for
a Jesuit now to exult over their fallen state !
Having shewn; that when the Abb6 Du-
bois wrote this, the temporal circumstances
of the Syrians were improving, 1 now pro-
ceed to prove the same of their Ecclesiastical
affairs. The fostering hand of a British Of-
ficer, another Cornelius, (Lieut.-Col. lYIunro,)
was endeavouring to raise them from that
state of depression to which the Roman-Ca-
tholics had reduced them. Amidst all their
errors, they had for centuries defended their
Altars and their Creed against Papal ag-
gression ; and that, too, with a spirit that

Of the Syrian Church in Travaneore. 233

commands the admiration, and under suf-
ferings that move the sympathies, of every
free people. And, before the Abbe* Dubois
had so committed himself, in the year 1823,
as to publish this erroneous statement, he
ought to have acknowledged, that a liberal,
a charitable, a Christian Nation, had, for
years, taken a lively interest in their affairs,
and already done much to raise them from
the dust.

But he speaks from " such information as
he possesses :" he has " been assured" of such
and such things. It seems, then, that he also,
notwithstanding his invectives against "a
Reverend Gentleman" for doing (as he asserts)
the same thing, can fill his pages with " inac-
curacies, exaggerations, and misrepresenta-
tions" (p. 2O2.), and, upon such questionable
authority, impugn the statements of a man
like the late Dr. Buchanan.

But to proceed —

Lieut. -Colonel Munro, finding, within the
sphere of his influence, such an interesting
race of people as the Syrian Christians, like a
judicious and a Christian Statesman, saw
the policy, acknowledged the duty, and va-
lued the privilege, of endeavouring to amelio-
rate their condition. This could not be
effected without much toil and perseverance :

234 Of the Syrian Church in Travancore.

but no impediments were suffered to defeat
the plans, or check the operations, of this
Philanthropist. " I have afforded," he says,
in the Address already quoted, " since my
first arrival in Travancore, the most decided
protection to all classes of the Christians,
and in particular to the Syrians. I expe-
rienced, however, some difficulty, for a time,
in improving the condition of the Syrian
Christians, in consequence of internal dis-
sentions among themselves." These he pro-
ceeds to describe; but they need not be here
repeated. He then adds, " The death of
the Bishop, and the elevation of the Ram-
ban to his office, removed some of the im-
pediments that had opposed the measures
which appeared to be requisite for the gene-
ral amelioration of the Syrian Community."
" But the assistance of intermediate agents
was essentially necessary to the success of
those measures ; for the Syrians themselves
were lamentably deficient, in knowledge,
energy, and ability."

Colonel Munro applied to the Madras
Corresponding Committee of the Church
Missionary Society, to send as many Missio-
naries as could be spared, to assist in the ex-
ecution of his designs. Accordingly, in
181 6, the Rev. T. Norton was sent to Tra-

Of the Syrian Church in Travancore. 235

vancore, and stationed at Allepie, a large
town on the Malabar Coast, and in the vici-
nity of the Syrians. In November of the
same year he was joined by the Rev. B.
Bailey, another Missionary from the same
Society. Mr. Norton paid the Syrians as
much attention as he conveniently could ;
but the distance of his Station from their
Bishop's residence, and other Missionary
duties demanding his attention, prevented
his devoting himself to them so exclusively as
wa& necessary to render them effective as-
sistance. It was therefore thought adviseable
to remove Mr. Bailey to their principal Sta-
tion ; and, accordingly, in the beginning of
1817, he took up his abode at Cotym.

In the autumn of 1818, Mr. Bailey was
joined by the Rev. Joseph Fenn ; and in the
following year, by the Rev. Henry Baker ;
both Missionaries of the same Society.

In their joint Report of the same year, they
write —

" The Mission at Cotym is very extensive
and important : it is immediately connected
with a body of 50,OOO or 60,000 professed
Christians; and has attracted the notice of
the Government and Natives. The extreme
limits of the Syrian Churches, from south to
north, are distant from each other more than

236 Of the Syrian Church in Travanpore.

1 50 English miles : from east to west, at least
thirty. They have not, till the last few years,
enjoyed any kixid of protection ; and, conse-
quently, those who used to oppress them are
jealous of their present advantages, and in in-
numerable ways distressing them. The pre-
sence of an European puts an immediate stop
to these disorders. At Co.tym is a celebrated
Brahminical College : at a little distance is
another, lately established, for the cultivation
of the Sanscrit Language. How important
is such a Station ! and how necessary such
help, as may give energy to our proceedings !"
" It is, in all cases, necessary to the pro-
sperity of any plans, that there should be an
entire union among those concerned, both in
their formation and their execution ; but it is
of pre-eminent importance in this Mission.
The best method of ensuring caution, and,
at the same time, progress, will be, by watch-
ing and taking advantage of the gradual en-
largement of the views of the Metropolitan,
and of the Clergy more immediately sur-
rounding him. Hence the absolute necessity,
that all, directing their efforts to the reforma-
tion of this Church, should reside together,
and be in the habits of daily intercourse with
the Metropolitan and his attending Clergy*."

' * See Twentieth Report of Church Miss. Society, pp. 167, 16S.

Of the Syrian Church in Travancore. 237

Such were their views of the importance
of their undertaking ; and their arrangements
for the accomplishing of their designs were
in accordance with the judicious sentiments
here expressed.

I shall now give a summary view of the
State of the Mission at the close of 1820;
when I visited the Missionaries, at the re-
quest of the Madras Corresponding Com-
mittee.

Mr. Bailey, the Senior Missionary, was
engaged in translating the New Testament
into Malayalim. He also performed Divine
Service, every Sabbath, in the same language;
and was, besides, employed with his Bre-
thren in the general objects of the Mission.

To this Translation I have already alluded.
This was one of the first objects to which
Colonel Munro wished him to direct his
attention. In January 18 19, that officer
wrote —

" The Translation of the Bible is a work of
the first importance, and also of great diffi-
culty. The Version of the Four Gospels
printed at Bombay is now found, as our
Missionaries advance in the language of Ma-
layalim, to be so very bad in every respect,
in fidelity, meaning, and language, as to be
unfit for use ; and the Version of the whole

238 Of the Syrian Church in Travancore.

Scriptures, lately made at the College, by
the Catanars, from Syriac into Malay alim,
is equally bad. Mr. Bailey, whose profi-
ciency in Malayalim is great, is obliged to
make a complete Version of the whole, re-
sembling, indeed, a New Version, more than
a Revision; and this work must necessarily
be slow*."

When I was with Mr. Bailey, he had made
considerable progress in the Translation,
considering the short time he had been em-
ployed upon it. He was assisted by some
of the most respectable Catanars, Nairs, and
even a Learned Brahmin; and his Version,
as far as he had then advanced with it, was
approved by the best Malayalim Scholars.

Mr. Bailey had translated a great part of the
English Liturgy, also, into Malayalim: and
I had the pleasure of being present, when he
performed Divine Service, in that language,
in an old Syrian Church, which was nearly
filled with Syrians. A good proportion of
Catanars were present ; and the person who
officiated as Clerk, reading the Responses,
and even the Lessons, was the Malpan (Sy-
rian Professor in the College), whom I had
seen, on the morning of the same day, perform
the office of Priest in the College Chapel.

* See Twentieth Report of the Church Miss. Society, p. 170.

Of the Syrian Church in Travancore. 239

On expressing my surprise at his taking so
humble a station, I was informed, that he so
admired our Liturgy, that he was proud of
the honour of taking any part in the Service.
It was highly gratifying; and proved how
soon the prudent and conciliatory conduct
of the Missionaries had won the confidence
of both Priests and Laity, to see them thus
voluntarily, and contrary to the long- esta-
blished custom, joining in Public prayer in
the vulgar tongue, and without the slightest
recognition of the Virgin Mary's supposed
mediatorial influence.

Mr. Fenn, the Second Missionary, had
charge of the College.

This Institution was founded, 1 believe I
may be permitted to say, by Lieutenant-Co-
lonel Munro. It was built in 1815, by the
sanction of her Highness the Rannee of Tra-
vancore, who contributed liberally to wards its
erection ; and gave, as already noticed, in per-
petuity, an endowment of land, and grants
of money, equal to the support of Fifty
Students.

In reference to the beneficial results to be
anticipated from the College, Colonel Munro
wrote, in 18 19 — " It is only by an efficient
course of instruction at the College, that a
respectable body of Native Clergy can be
procured for the Service of the Syrian

240 Of the Syrian Church in Travancore.

Churches, and for the propagation of Chris-
tianity among the Heathen."

Besides the Superintending Missionary,
the College is provided with Two Syriac
Professors (Malpans) ; a Hebrew Professor
(Moses Sarphati, a liberally-minded Jew from
Cochin); Two Native Teachers of Sanscrit ;
and an English Teacher and Assistant.

When I was at Cotym, there were about
Forty Students in the College, whom I ex-
amined : and though the Institution was then
in its infancy, the progress of several of the
Boys was highly creditable to themselves
and their Teachers.

I shall here give an Abstract of the last
Report of the College —

There were then Fifty Students ; twelve
of whom had passed through the initiatory
ordinations. One of them was so far ad-
vanced in his knowledge of the English Lan-
guage as to read some of our Poetry. He
had made great progress in Latin also,, and
was then beginning Virgil : he had, likewise,
commenced the study of Hebrew.

In the Latin Class were Thirteen Students.

The whole were studying English and
Syriac, and several of them Sanscrit.

In reference to their behaviour, abilities,
and the hopes they encourage the Missiona-
ries to entertain, those Gentlemen write—

Of the Syrian Church in Travancore. 24 i

" The conduct of the Students is remark-
ably good. They behave with the greatest
respect ; while they are entirely free from all
servility. Their natural dispositions, their
desire of learning, their ability and applica-
tion, are not at all inferior to what is found
among Youths in Europe. If present hopes
do not prove fallacious, in less than ten years,
with the assistance now sought, and the Bless-
ing of God, there may be 50 or 100 Learned
Priests, belonging to this venerable Church,
nourishing their own flocks, and spreading
the triumphs of the Gospel around them*."

The following Extract, from the same Re-
port, will shew the reputation which the Col-
lege has, in so short a time, attained among
these interesting people. — " The whole of
the Syrian Population look to the College as
the eye of their body, and make it their
boast ; and the exertions of some of the pre-
sent Students will, ere long, justify this
feeling."

Not long after the organization of the Col-
lege, the Missionaries projected the establish-
ment of Three Seminaries, upon the plan of
Free Grammar-Schools in England — one
for the Central ; a second for the Northern ;
and a third for the Southern Division of the

* S'ee XXIlId Report of the Church Missionary Society, p. 1 30,
11

242 Of the Syrian Church in Travancore.

Diocese. The most promising- Youths in
these Schools are to be selected for the Col-
lege, and translated thither as vacancies
occur. The Central School was erecting
at Cotym when I was there. It has now
been completed some time ; and contained
Thirty-nine Scholars, at the date of the last
Report.

The Third Missionary, Mr. Baker, super-
intends the Parochial School Department,
Previous to the arrival of the Missionaries,
the Syrians were almost without Schools for
Children designed for secular occupations :
but those Gentlemen soon resolved to supply
this great desideratum ; and the latest ac-
count states the number at Thirty-seven,
containing 921 Scholars. There were yet
about Fifteen Parishes unprovided with
Schools ; but several of them are, I have no
doubt, by this time supplied.

Such were the Seminaries, and such the
progress of Education to, among the Syrians,
when M. Dubois published the Letter, in
which he asserts, " they have no Houses of
Education, no Teachers, no Professors ; but
only some Schools, kept by their ignorant
Priests, for the purpose of teaching persons,
destined to the Ecclesiastic Profession, to
read this language"— the Syriac. (p. 23.)

Of the Syrian Church in Travancore. 243

But, though the Missionaries, for the bet-
ter accomplishing of their common object —
viz. the amelioration of the whole Syrian
Community — have made this division of la-
bour, yet, in the translating of Religious
Tracts and other Elementary Works, in
holding intercourse with the people, in visit-
ing the Churches in the interior, and, in a
word, in all the general affairs of the Mis-
sion, they act in concert with each other.

It was one of Colonel Munro's original pi ans5
to establish a Printing-press at Cotym. This
is now accomplished ; and the Board of Su-
perintendence for the College of Fort St.
George have kindly permitted a fount of Ma-
layalim'Types to be cast from their matrices,
for the use of this Press*- It is needless to
observe how much more efficient this will
render the Mission.

It is not the least encouraging circum-
stance, that the Metropolitan is associated
with the Missionaries, in Council and opera-
tion. He v has apartments in the College;

* It is worthy of remark, in proof of the respectability of the
Syrian College, and of the approbation with which the Missio-
naries' proceedings are regarded, that the College of Fort St.
George has presented to the College of Cotym a Copy of each of
its Publications ; with an intimation from the Board of Superin-
tendance, of their intention to present to that Institution a Copy
of every Publication which may hereafter issue from their Press*
(See XXIIId Report of the Church Missionary Society, p. 243.)
R 2

244 Of the Syrian Church in Travancorc*

where they meet him every week, upon the
business of the Mission. He is acquainted
with all that is passing; and nothing is done
without his concurrence. A report to the
contrary was circulated in India about three
years ago. It was said that the Missiona-
ries were interfering with the Syrians, in op-
position to their own Metropolitan's wish.
This having reached the ears of the late
Bishop of Calcutta, that lamented Prelate,
when returning from the last Visitation he
held at Bombay, stopped at Cochin, and
sent for the Syrian Bishop, in order to ascer-
tain whether or no it were the fact: and,
upon the Metropolitan's declaring that there
was no truth in the report, and that the Mis-
sionaries were labouring with good effect
and in perfect harmony with himself and his
Clergy, his Lordship expressed his satisfac-
tion, and shortly after took his leave.

Colonel Munro writes, in the Address
already noticed : " In several conferences
which I had with the Bishop and Syrian
Clergy, during a visit which I made to Cotym
in December last, they expressed, with
warmth, their satisfaction and gratitude, at
the course of measures adopted to enlighten
and restore the Syrian Church." They, and
the Bishop in particular, expressed the same

Of the Syrian Church in Travancore. 245

to myself: and the Syriac Letter* which they
sent by me to the Church Missionary Society
conveys an official and grateful acknowledg-
ment for the many favours they had received.
I was favoured with several interviews
with the Syrian Bishop ; and can with truth
say, that he appeared to be a man of genuine
piety, sound judgment, and humility ; de-
voted to his people and his God ; and in
every respect qualified for the important
duties of his station. The Missionaries
write of him — " The Metropolitan is a man
deserving of all honour; not only from his
rank, but from his character : he is a wise
man, and an humble man. He is the head,
not only of the Syrian Church, but of the
Mission. Nothing takes place within the
Mission without acquainting him with it ;
nor is any thing allowed, to which he at all
objects." — "The Metropolitan's affection and
respect for us increase. Mar Philoxenusf,
who lives an hundred miles to the North, ends
all his Letters to our friend Mar Dionysius
at Cotym, * Let no abatement of the regard
of the Sahibs { at Cotym befall us||.' "

* An English Translation of this Letter was published in the
Missionary Register for October 1822. pp. 431, 432.
f The retired Syrian Bishop. J Gentlemen.

See XXIId Report of the Church Missionary Society, p.153.

246 Of the Syrian Church in Travancore.

Thus, by the happy combination of wis-
dom, prudence, and perseverance, the Mis-
sionaries have accomplished, in six years,
what the duplicity and violence of the Ro-
man-Catholics, though exerted for centuries,
could never have effected. They have in-
gratiated themselves with the Metropolitans,
Malpans, Clergy, and the whole body of Sy-
rians. Their conciliatory, consistent, and
truly Christian conduct has impressed all
ranks with the conviction, that they are come
amongst them for no other purpose, but to
improve their condition, and promote their
present and future happiness. Their counsel
and example have quickened the long-torpid
spirits of many, and called them forth actu-
ally to co-operate with them in the prosecu-
tion of their work. They have given them
several useful and religious works, in their
own language; and the Translation of the
Scriptures is advancing. They have prevailed
upon parents to send their sons to a distance
from home (a thing which before they were
scarcely known to do), to be educated at the
College, under the care of foreigners. They
have collected already fifty promising Youths
(as many as the College can receive), and
are educating them, according to the Euro-
pean mode of instruction* for the Sacred Work

Of the Syrian Church in Travancore. 247

of the Ministry. They have established a
System of Education for all ranks, nearly
throughout the whole of the Diocese ; and
even persuaded some of the Syrians, poor
and penurious as they found them, to contri-
bute towards the support of the Schools.
They have exercised amongst them, and
taught them to admire, a purer mode of
worship than their own ; and that without
making one observation, upon the vanity of
the superstitions of their Church, that could
wound their feelings.

Let this conduct be contrasted with that
of the Jesuits towards this interesting people :
and let these facts speak in reply to the
Abb6 Dubois' assertion, that all the success
the Missionaries had to boast of among them
was, the having prevailed upon many of their
Priests to marry.

But he is greatly mistaken, if he think
that they " boast of" even this unexampled
success. Promising as appearances are, and
happily as every thing concurs to promote
their object, they attribute all to the super-
intending Providence of the Almighty. In
their weekly consultations, previous to enter-
ing upon business, they unite in prayer to
God, for wisdom and direction: in the same
spirit of dependence upon Divine Aid, they

248 Necessity of Promoting Christianity,

prosecute all their labours: and sure I am,
that, so far from " boasting of" what they
have done, they render the glory to Him, to
whom only it is due.

SECTION VI.

THE DUTY AND POLICY OF PROMOTING CHRIS-
TIANITY IN INDIA ; AND THE NECESSITY OF
IMPROVING THE CHARACTER OF THE SER-
VANTS OF GOVERNMENT, BOTH EUROPEAN
AND NATIVE.

IT has long been customary, in certain quar-
ters, to decry all Missionaries in the East,
and to predict the downfal of our Indian
Empire, as the inevitable result of their pro-
ceedings. And, though the experience of more
than twenty years has proved that such appre-
hensions are without foundation (the extension
and increasing stability of our Eastern Domi-
nion having more than kept pace with the pro-
gress of Missionary Exertion), yet even now
there are not wanting individuals, who, upon
every shadow of a pretext, step forward to
repeat assertions, which have been often
confuted, and to retail prophecies, which the

both among Europeans and Natives. 249

actual issue of the measures upon which they
are founded have long since proved falla-
cious.

The Abb£ Dubois is one of this number.
He also sounds his note of alarm upon the
question ; though he must know it to be as
" stale a subject" as that of burning the Hin-
doo Widows upon the Funeral Pile.

/also beg leave to sound an alarm — though
with a very different trumpet. Instead of
predicting the ruin of the Honourable the
East-India Company's dominions, as the con-
sequence of Missionary undertakings, I he-
sitate not to assert, that it were better to
abandon all their Eastern acquisitions, than
to discourage the propagation of Christianity ;
or even to stand neuter, and use no means to
promote that object, throughout their exten-
sive Empire. A fearful load of responsibility
rests upon them ! The history of all Na-
tions proves, that every event is under the
Almighty's controul. By Him " Nations
and Empires rise and fall, flourish and de-
cay." The triumphs and defeats of armies,
unless viewed in connection with the sove-
reign purposes of God, are of less moment, in
His sight, and in that of every wise and good
man, than the descent and evaporation of
the morning-dew. But when regarded as

250 Necessity of promoting Christianity,

links in that chain of events upon which the
stupendous designs of Jehovah are sus-
pended, they assume an importance, with
which no other consideration can invest them.
We may instance the successive rise and fall
of the Chaldean, the Persian^ the Grecian,
and the Roman Monarchies ; compared with
the Sacred Prediction, and actual accom-
plishment of designs, which were fulfilled,
without the intention, or even knowledge, of
the immediate agents employed, by a wise
and all-controlling Providence, to carry them
into execution! Let us instance, also, the
universal success of the Roman arms in the
reign of Augustus, so evidently intended to
tranquillize the world, and prepare it for the
Advent of the Prince of Peace !

Every one conversant with the history of
the British Empire in India will know, that
the acquisition of territory has long ceased
to be the object (if indeed it ever were the
object) of the English in waging war with
the Native Powers. Self-defence alone seems
to have called them into the field, against the
French, Hyder, Tippoo, and other formida-
ble enemies. At the close of the last Mah-
ratta War, the Marquis of Hastings publicly
and distinctly avowed thus much, in reference
to that campaign : and I know not of a single

both among Europeans and Natives. 25 1

instance upon record, wherein the British have
taken up arms for the purpose of molesting
an unoffending Prince, however insignificant
and defenceless, much less of despoiling him
of his dominions. Sir John Malcolm*, speak-
ing of the extension of the British Empire in
India, says, " We have been reluctantly com-
pelled, by events far beyond our power to
controul, to assume the duties of Lord-para-
mount of that great Continent." " Increase
of territory will, in spite of all our efforts,
come too rapidly. The cause which has
compelled, and will continue, beyond all
others, to compel us to increase our dominion,
lies deep in the character of our powerf."
This he proceeds to explain : but it shall suf-
fice here to remark, that God has often seemed
to permit the Wicked Spirit (as in Ahab's
case, 2 Chron. xviii. 18 — 22.) to inspire the
Counsellors of Native Princes with the spirit
of infatuation which has urged them on to
provoke hostilities against themselves, until
the British have had no alternative, but to
deprive them of all power in future to disturb
their peace. In this way has the major part
of our Indian Territory been transferred to our

* Memoir of Central India>, vol. II. p. 264.
t Mem, pp. 267, 268.

252 Necessity of promoting Christianity,

hands, contrary to our expectations, and often
against our wish.

For what purpose, I ask, has the Almighty
conferred upon a Company of British Mer-
chants a more extensive dominion than any
earthly Monarch governs ? Can it be for their
personal aggrandizement ? — to enrich our na-
tion, and indulge us with exotic luxuries ?
No ; there is not the shadow of a reason to
conclude that His object is different from
what it has generally been, m permitting one
nation to triumph over another. That object
is, to prepare a way for the Ambassadors of
Peace, and to extend the boundaries and
blessings of His Kingdom. To deny this, or
to suppose that the case of the British Power
in India forms an exception to the Almighty's
general design, is to provoke Him to sub-
vert that mighty Empire. We glory in the
achievements of our arms : but soon will
their splendour be tarnished, soon shall our
Indian Possessions be taken from us, and
given to a Nation more zealous for the honour
of our God, unless we inscribe on our ban-
ners, " Holiness to the Lord," and follow up
our successes by rendering them subservient
to the promotion of His glory in the East.

How vast then, how tremendous, the re-
sponsibility of our Indian Government ! I

both among Europeans and Natives. 253

tremble for the mortal that shall presume to
endeavour, either to extenuate its magnitude,
or, by word or action, to divert the Rulers of
our Eastern Empire from discharging that
debt which they owe to The Lord of Hosts !
He has given them an opportunity to acquire
a more splendid renown than ever rewarded
the hero of the field. If they avail themselves
of it, by diffusing the light of Revelation
wherever they bear sway, then, when here-
after they shall see countless myriads flocking
from the East to meet the Ransomed from the
West, they themselves will enter with the
throng into the realms of unfading glory.
But, if they use no means to promote this
object, still it shall be accomplished — for it
is the Almighty's purpose : and He hath
declared, " I will work ; and who shall let
it (turn it back)?" " My counsel shall stand ;
and I will do all My pleasure." No hostility
or inactivity of man shall prevent the achieve-
ment of the Redeemer's triumphs in the East :
and if those, who are instrumental in effecting
those conquests, shall find their future joys
proportionably increased, the remorse of every
opponent to the work, when he shall witness
its completion, can neither be described nor
conceived !

Often has it been, objected, that the propa-

254 Necessity of promoting Christianity,

gation of Christianity in India is a measure
fraught with imminent danger to our Eastern
Possessions. Suppose, for the sake of argu-
ment, we allow the possibility of the thing :
yet will any man, of right understanding, and
impressed with a moderate degree of reve-
rence for the authority and holiness of the
Supreme Being, urge this as a sufficient rea-
son for the omission of so sacred, so obvious
a duty? Shall secular interest be allowed to
stand in competition with the performance of
that duty ? No ! — Will not such an one say,
Let our Indian Empire go to its natural
owners, to any one, rather than retain it on
condition that we withhold therefrom the
Light of Revelation, and thereby incur the
Almighty's displeasure ! — What is the wealth
of the Indies, without the favour of God?
— we should soon find it more worthless than
dross. If, in order to preserve our Eastern
Dominions, we deny to the millions of our
Indian Subjects, that " Light" which was re-
vealed for the express purpose of enlightening
the Gentiles — theGod who has bestowed upon
us the vast Continent of Hindoostan, may
soon be provoked to recall that costly acqui-
sition.

An able officer, already named, (Sir John
Malcolm) argues, upon principles not dissi-

both among Europeans an d Na fives . 255

milar, for the diffusion of " knowledge and
truth" throughout our Indian Possessions.
He says, at the conclusion of the work above
quoted — " The relation of the Natives of
India to the English is that of a conquered
people to its conquerors. Since we have
obtained sovereignty over them, we have
greatly ameliorated their condition ; and all
rational means have been employed to pro-
mote their happiness, and to secure to them
the benefits of good government. By pre-
mature efforts to accelerate the progress of
the blessings it is our hope to impart, we
shall not only hasten our own downfal, but
replunge the Natives of India into a state of
greater anarchy and misery than that from
which wre relieved them. Let us, therefore,
calmly proceed in a course of gradual im-
provement ; and when our rule ceases — for
cease it must (though probably at a remote
period), as the natural consequence of our
success in the diffusion of knowledge ! — we
shall, as a Nation, have the proud boast, that
we have preferred the civilization to the con-
tinued subjection of India. When our power
is gone, our name will be revered ; for we
shall leave a Moral Monument, more noble
and imperishable than the hand of man ever
constructed !"

256 Necessity of promoting Christianity,

This liberality of sentiment is worthy of the
man, and of the subject which he advocates :
and all that I require is, the application of
the principle to the Cause for which I plead.
If the enlightening of the Native Mind, with
the knowledge of European Literature, is a
duty paramount to every personal or politi-
cal consideration, and should make us rise
above every sordid calculation of secular
interest — and if it be more honourable to
retain possession of India for a few years,
while employing every means to improve the
mind and condition of the Natives, than to
keep them for treble the space of any given
period in a state of mental darkness as well
as corporal subjection — we have only to con-
sider the vast superiority of Christian Know-
ledge over every human science or natural
acquirement — and also the unadulterated,
the imperishable enjoyments to which it
leads — in order to be convinced how un-
worthy it is of the man, who has any pre-
tensions to the character and hopes of a
Christian, to deny the inestimable blessings
of our Religion to the Natives of India, upon
the plea, that it will endanger our dominion
over them, and our possession of their land.
But while I concede, ex animo9 that it is
incumbent upon us to instruct the Natives of

both among Europeans and Natives. 25?

the East in the arts and sciences of the West,
notwithstanding the danger to our Indian
Empire which Sir John Malcolm apprehends
from their improvement* ; yet ought it not
to be maturely considered, how that effect
of their advancement in knowledge can be
best counteracted? The Ethics of a Socrates
or a Seneca can never curb the natural free-
dom of the spirits that have nothing better
to restrain them. But if you call in the aid
of Christianity, you apply a remedy, and the
only effectual one, to obviate the evil you
dread. To impart to your Indian Subjects
merely secular knowledge, may be to supply
them with weapons against yourselves. Cer-
tainly the most dependence can be placed
upon their allegiance, after they shall become
better instructed, when they are brought also
under the influence of the precepts and prin-
ciples of the Gospel.

If this reasoning be correct, we see that
Christianity, instead of endangering our Em-
pire in the East, will tend to increase its sta-

* Though I reason upon the supposition that this effect may
result from the mental improvement of the Natives, yet I think
it questionable. When their minds are more enlarged than they
are at present, we may reasonably anticipate, that they will be
better able to appreciate the nature and advantages of our
government : and when that shall be the case, we may expect
them to yield us a willing obedience.

S

258 Necessity of promoting Christianity,

bility. So far then from its being impolitic
to promote its diffusion through that Pagan
Land, I am prepared to maintain, that it is
the most politic measure that could be
adopted. In this assertion I am supported
by two authorities, which few will refuse to
admit. The first is that of Lord Teignmouth,
" who, after serving the Company for above
five-and-twenty years, in various subordinate
offices — and after having been associated, for
the last three or four of them, with Lord Corn-
wallis in the Supreme Council — when some
changes of extreme importance were to be
made in the East-India Company's system,
was, without recommendation or interest, se-
lected, solely on the ground of his high inte-
grity, tried abilities, and perfect acquaintance
with East-India affairs, to fill the high office
of Governor-General of Bengal. A few years
ago, that Nobleman published to the world his
sentiments on this subject; and distinctly de-
clared his strong and clear persuasion, that
it was not only practicable, but expedient,
on grounds of political interest, as well as
just and right on theprinciples of Religion and
Humanity, to communicate, prudently and
discreetly, to the Natives of India, the
knowledge of Christianity ; and thereby,
through the Divine Blessing, to improve their

bo th among Europeans and Na tives. 259

wretched state in this world, as well as to
open to their view the prospect of eternal
happiness*.

Such are that Nobleman's general senti-
ments upon the subject of evangelizing India.
His view of the question, upon which I now
more particularly quote his authority, I shall
transcribe from his own Pamphlet.

" Major Scott Waring asks if it can be
possible 'that thirty thousand British sub-
jects could retain an Empire containing fifty
millions of people, if the Christian Religion
was universal in India?' The question will
not at this time be deemed to require a solu-
tion: and on his principles the case will
never occur. But it is more pertinent to ask,
Whether the British Dominion in India will
not acquire additional solidity by the acces-
sion of a body of Natives united to us by
the bond of a common Faith ? Major Scott
Waring foresees no danger in the operation
of bigotry, superstition, and prejudice; which,
whilst they exist in their present force, must
oppose a bar to a cordial union between the
Natives of India and their European Rulers.
I see the subject in a different light ; and,
without wishing to circumscribe the limits of
that toleration which has hitherto been
adopted, feel the necessity of introducing a

* Christian Observer, Vol. XII. pp. 26S, «67.
S2

260 Necessity of promoting Christianity,

principle of counteraction and melioration,
by implanting amongst them the doctrines
of Christianity*."

Without comment upon this extract, I will
merely subjoin the Query of the^riterin the
Christian Observer, already cited : " Shall
Lord Teignmouth's judgment of East-India
affairs, so highly and universally respected
in every other particular, be called in ques-
tion in this instance only ?"

My other authority is, that of Lieutenant-
Colonel Munro, whose talents and assiduity,
when young in the Service, attracted the
notice of Government, and subsequently
marked him out as a fit person to be entrusted
with the responsible and important situation
of Resident of Travancore. In the Address
to the Madras Government, so frequently
noticed in these pages — by which it will be
seen what a comprehensive view he took of
the subject relative to the improvement of
the Natives of India, and with what discre-
tion and perseverance he projected and exe-
cuted plans for their amelioration — he says :

" The facts which I have described seem
to authorise the conclusion — a conclusion,
which, I am convinced, will be further con-
firmed the more the subject is examined and
studied — that whatever impediments may be.

•"Considerations" &c. pp. 44, 45.

both among Europeans and Natives. 261

opposed to the progress of Christianity,
proceed from political, and not from religious
jealousy. They who cherish sentiments of
hostility against the British Power, and
hopes of its instability, will, of course, decry
any measures calculated to unite the interest
of a body of the people with its permanency .
That power is exposed to greater danger
from secret conspiracy, than from open re-
sistance ; and this danger must increase with
the extension of the British Possessions,
which augments the disproportion, in num-
bers already so immense, between the Rulers
and the Subjects. But, in establishing a body
of Native Subjects connected with the mass
of the people by a community of language,
occupations and pursuits, and united to the
British Government by the stronger ties of
Religion and mutual safety, ample means
would be acquired of procuring information
of the proceedings of the people, and of all
machinations against the British Power. In
the course of time, still greater advantages
would arise ; and the support of a respect-
able body of Christian Subjects would con-
tribute to strengthen the British Power, in
those junctures of commotion and difficulty,
which must be expected to occur in a
country like India, that has been in a state
of revolution for ages. The introduction of

262 Necessity of promoting Christianity,

Christianity, in some of the Provinces, may
be attended with delays ; but, in Travancore
and Cochin, there is already a numerous
body of Christian Inhabitants, who, with
moderate assistance and encouragement from
the British Government, will firmly attach
themselves to its interests, and may prove of
material service in supporting its power."

If there be still a doubt on the Reader's
mind, as to the policy or safety of Govern-
ment countenancing the propagation of
Christianity in India, let him look at the
Island of Ceylon, where the experiment has
actually been made. The Dutch Govern-
ment, from their first possession of that island,
and subsequently the British Government,
have openly countenanced Missionaries, and
furthered their designs for the Religious im-
provement of the Natives. That Colony
" has been highly favoured, in the beneficent
views of persons in authority. A deserved
testimony is borne on this subject, in the
following passage of the Tenth Report of
the Colombo Bible Society*"—

" It is not solely to the number of Copies
of the Scriptures which the Committee have
been enabled to circulate, important as that
object undoubtedly is, that the advantages

* Missionary Register for January 1824, p. (}4,

both among Europeans and Natives. 263

arising from an institution of this nature are
to be estimated. Much, very much, is to be
expected from the beneficial influence of
example. The Natives of this Colony have
now, for a long course of years, beheld the
Governor of the Island, and all the principal
Officers of the Government, however various
and dissimilar may be their general habits
and pursuits, steadily combined together in
cordial and zealous co-operation for the ad-
vancement of one object, obviously dis-
interested on their part, and solely intended
to promote the welfare of the people."

The popularity of several Gentlemen who
have been most active in these proceedings,
and the absence of the faintest appearance
of dissatisfaction on the part of the Natives,
furnish an undeniable proof of the safety
with which a similar countenance might be
afforded to the promulgation of Christianity
upon the Indian Continent.

1 had been led to believe that Sir John
Malcolm opposed the introduction of Chris-
tianity into our Indian Empire, and took up
his " Memoir of Central India" under that
impression. But I find nothing in that in-
teresting work which can be construed into
hostility against Missionary pursuits, or that
bears at all upon the general question of
evangelizing the East. I should have been

264 Ncessity of promoting Christianity,

surprised and pained to have found this intel-
ligent Officer lending the authority of his
respectable name in support of the outcry
vociferated against this majestic and mo-
mentous undertaking. If I understand him —
and I have taken pains to do so — he admits,
and even enforces, the duty of instructing and
ameliorating the Natives. It is upon the
measure, to be adopted for this purpose, that
he recommends caution and patience ; and I
know not the Missionary in India that would
not unite with him in the suggestion. It is
worthy of observation, also, that his remarks
even on Education are not intended to apply
to the whole of our Eastern Dominions — not
to the Presidencies and their neighbour-
hood, nor to the " towns and provinces long
under the British Government," but to newly-
conquered countries. " Nothing could be
more dangerous," he says, " at the present
moment, than the extension of this plan of
Education into countries just emerging from
anarchy ; and the bad impression made upon
ignorant and agitated minds, by the misrepre-
sentations of our intentions in such a measure,
would far exceed any good that could be
effected by its establishment. These senti-
ments led to the rejection of a proposition*

* Sir John here subjoins the following Note- — " A proposition
for introducing Schools was made to the Hon. Mr. Elphinstone,

when

both among Europeans and Natives. 265

made by pious and excellent men for its im-
mediate introduction over our late Conquests ;
and the same caution led to very strict rules
being laid down to prevent any European
Merchants or Adventurers settling in Central
India, or having any money concerns with
its inhabitants."

There is nothing in this Extract (and I
find no stronger language upon the subject
in the work from which it is transcribed)
that can justify the conclusion, that the
writer has enlisted himself on the side of
those who are opposed to Missionary Pro-
ceedings in the East. Instead of applying
to the Advocates of the Cause, as is some-
times done, contemptuous epithets, he speaks
of them in respectful terms, as "pious and
excellent men;" and explains his reasons for
rejecting their proposition, to arise, not from
any hostile feelings towards them or their ob-
ject, but from that caution which he thought
it necessary to observe in reference to all
other Europeans not immediately in the ser-
vice of Government.

The same author has forcibly shewn the

when Commissioner of the Poona Territories ; as well as to me,
when in charge of Central India. An answer, grounded on the
reasons that have been stated, was given, by both, for rejecting its
adoption."

266 Necessity of promoting Christianity,

necessity of peace throughout the British
Empire in the East, in order to preserve its
stability. The propriety of the measures
which he suggests for the purpose, on their
adaptation to the end in view, I presume not,
nor does it fall within my province, to dis-
cuss. One additional expedient, however, I
may be permitted to mention, in consistency
with the design of the present work ; viz.
The introduction of Christianity. No policy
can be compared with this ! No enactments,
no concessions, no judicial or financial ar-
rangements, can so tranquillize the minds of
men, as the genial influence of our Holy Re-
ligion. Peace is its appropriate characteris-
tic. It reveals how peace was effected between
God and apostate Man, by the Atonement
offered on the Cross. It calms the fears of
the guilty conscience, and reduces the turbu-
lent passions of the soul to peace. When
thus received into the heart, it will unite all
the members of the body politic, to their
Rulers and to each other, in one bond of
amity and love. Visionary as these antici-
pations may appear to the partial observer,
they are the very predictions of Holy Writ.
" And it shall come to pass in the last days,
that the Mountain of the Lord's House shall
be established in the top of the mountains,

both among Europeans and Natives. 267

and shall be exalted above the hills ; and
all nations shall flow unto it. And many
people shall go and say, Come ye, and
let us go up to the Mountain of the Lord,
to the House of the God of Jacob ! and He
will teach us of His ways, and we will walk
in His paths : for out of Zion shall go forth
the Law, and the Word of the Lord from
Jerusalem. And He shall judge among the
nations, and shall rebuke many people ; and
they shall beat their swords into ploughshares,
and their spears into pruning-hooks : nation
shall not lift up sword against nation, neither
shall they learn war any more :" (Isa.ii. 2 — 4.)
" Come ! behold the works of the Lord, what
desolations He hath made in the earth ! He
maketh wars to cease unto the end of the
earth ; He breaketh the bow, and cutteth
the spear in sunder : He burneth the chariot
in the fire. Be still ; and know that I am God.
I will be exalted among the Heathen ; I will
be exalted in the earth :" (Ps. xlvi. 8 — JO.
Every Christian, who has felt the power of
Religion in his own heart, will declare, that
such must be the universal effect of its dif-
fusion through the world. And hence it is
obvious, that there can be no sounder policy
than to promote its advancement in the East.
That Sir John Malcolm has not noticed

268 Necessity of promo ting Christianity,

this, in his enumeration of the measures cal-
culated to preserve the tranquillity of India,
cannot be fairly construed even into indiffe-
rence, much less hostility, to this great sub-
ject. It may, and, probably, ought to be
attributed to the same cause which I assign
for not entering mte the political view of the
question — it did not fall within his province.
But while I argue thus for the policy of
propagating Christiany in the East, I must
not be understood to recommend the Go-
vernment to take an active part in the work.
Not because 1 think, with the Abb6 Dubois,
that it would "prove detrimental to" the
Cause, " by increasing the jealousy and dis-
trust of the Natives" (p. 48) ; but because I am
persuaded that it would occasion the Church
to be crowded with multitudes who would
prove a disgrace to our Religion. When, in
the reign of Constantine, Christianity was
first made the Religion of the State, such was
precisely the effect produced. The unas-
suming, the self-denying Genius of the Gospel
fled before the Spirits of ambition and cupi-
dity, which now possessed the Church. ' ' Ex-
ternal piety flourished ; Monastic Societies
in particular places were also growing ; but
faith, love, heavenly-mindedness, appear very
rare : yet among the poor and obscure Chris-

both among Europeans and Natives. 2(>9

tians, I hope," says Milner, " there was far
more Godliness, than could be seen at Courts,
and among Bishops and persons of eminence.
The doctrine of Real Conversion was very
much lost, or External Baptism was placed
in its stead ; and the true doctrine of Justi-
fication by Faith, and the true practical use
of a Crucified Saviour for troubled con-
sciences, were scarce to be seen at this time.
There was much outward Religion, but this
could not make men Saints in heart and life."
" True humility and charity were now little
known in the Christian World, while Super-
stition and Self-righteousness were making
vigorous shoots ; and the real Gospel of
Christ was hidden from men who profes-
sed it*."

Notwithstanding the confident assertions
of M. Dubois and others, respecting the in-
vincibility of the Hindoos' attachment to their
customs and superstitions, I will venture as
confidently to predict, that the Church of
Christ in the East will soon become as crowd-
ed, and as soon degenerate into this secular,
heterodox, and vicious character, when the
Natives shall find it conducive to their tem-
poral welfare to embrace the Christian Reli-
gion. They would flock by thousands to the

* Church History, vol. II. p. 49.

270 Necessity of promoting Christianity,

standard of the Cross, if they found it the
passport to wealth and distinction. Send me
forth with an unlimited commission from the
Ruling Powers, and, were it possible that I
could undertake so impious a task, 1 would
engage to return you as many Converts, with
a large proportion of Holy Brahmins among
them, as I had lucrative situations to confer at
the Baptismal Font ! ! But it is not the
object of Protestant Missionaries to extend
the name of Christianity, without its spirit ;
and, therefore, they studiously withhold from
the Natives every secular inducement to em-
brace our Holy Faith.

While, ^however, I do not propose to the
East-India Company to engage in any direct
measures for the Conversion of the Hindoos,
there are yet two or three points deserving
mature deliberation.

First : The Missionary may, in various
ways, be assisted in his humble, laborious,
and self-denying task, at little or no expense
to Government. While he behaves with pru-
dence, and refrains from interfering with Civil
or Military Affairs, the Company's Servants
might receive express orders to shew him
that respect which they pay to each other.
The Natives of India seldom pay much re-
gard to an European from whom they have '

both among Europeans and Natives. 2/1

nothing to expect, especially when they
observe that he is neglected by his Country-
men. Consequently, when a Missionary is
scowled upon by the Gentlemen at his Sta-
tion, it tends to degrade him in the eyes of
the Heathen, and impedes the influence
which his character and exertions might
otherwise command. Whatever opinions,
may be entertained of Missionary pursuits,
and their probable results, the devoted men,
who have embarked in the Cause, are deserv-
ing of honour from all ranks. They have
forsaken all that is dear to man on earth ;
renounced every worldly prospect ; literally
presented themselves as living sacrifices to
their God and Saviour ; and that, with no
one object in view, but to promote the present
and future happiness of their fellow-men.,
Such characters are very undeserving of that
contempt, with which I know they are some-
times regarded. Were their personal feel-
ings only concerned, they would hardly
thank me for speaking thus in their behalf:
but it is their office, their situation among
the Heathen, which requires this small tri-
bute of respect : and when it is withheld
from them, and impediments are unneces^
sarily thrown in their way, for no other pur-
pose but to annoy them, it is calculated

272 Necessity of promoting Christianity,

to discourage them in their work, and to
dimmish their influence. It has been said,
and the Abb6 Dubois repeats the calumny
(p. 176), that the interference of the Protest-
ant Missionaries with the prejudices of the
Hindoos hasproduced ' * irritation, opposition,
and resistance." Why has he not given an
instance in support of his assertion ? — be-
cause the experience of upwards of a cen-
tury, from the arrival of Ziegenbalg at
Tranquebar, to the present moment, can-
not furnish one ! Of all European Residents in
India, the Protestant Missionary is the truest
friend to Government. The Soldier protects
their frontiers, and preserves the internal tran-
quillity of the State ; the Magistrate takes
cognizance of individual transgressions of the
Laws, and dispenses justice impartially to
all ; the Commercial Agent promotes indus-
try among different classes of the Natives, and
conducts and improves the commerce of the
Empire ; the Collector promotes the cultiva-
tion of the soil, and replenishes the Public
Treasury : but all these labour for reward.
The humble Missionary, without any pecu-
niary remuneration from the Government, de-
votes himself exclusively to the improvement
of the Subjects of the Realm ; and, in propor-
tion as he succeeds, he accomplishes, or

both among Europeans and Natives. 273

rather anticipates, much of the Public Ser-
vants' duties. The effect of his doctrines
and precepts is, to preserve peace on earth,
and thereby to supersede the use of arms :
whilst all ranks, learning from him their duty
to God and Man, and seeking, through his
directions, Divine assistance to perform their
duty, will leave to the Officers over the dif-
ferent Departments of the Service little more
to do, than to gather in the fruit of his
labours. And, above all, instead of holding
the Natives in submission by constraint, he
binds them (at least those of them who are
converted by his means to Christianity) to
their Rulers, by an identity of interest, and
by the bond of Christian Love. Then is it
too much to demand, for this useful class of
Individuals, that attention, which their cha-
racter ought to command, and which the
nature of their services so justly merits ? I
am not impugning the conduct of our Indian
Rulers in this particular; and am persuaded
that they would never sanction any marked
and unmerited incivilities towards Missio-
naries : but surely it is not too much to hope
that they will make known, throughout the
Service, that it is their pleasure to have every
respect shewn to Missionaries, so long as
they do nothing to forfeit it.

274 Necessity of promoting Christianity,

It would greatly facilitate them in the pro-
secution of their work, were the Collectors
instructed to furnish them with a piece of
ground, on which to build their Schools and
Churches, where they do not interfere with
public buildings or private property.

When their Converts are persecuted by
the Heathen — as I have known them, even to
the deprivation of their property — it is but an
act of justice in the Magistrate to inquire as
patiently and impartially into their case, as
that of the Heathen or Mahomedans. Go-
vernment, doubtless, conclude that this is
done : but there have been, and may be again,
Europeans in the Service, who treat the Na-
tive Christians with contempt, and dismiss
their complaints in a manner that appals
them ; gives their enemies occasion to tri-
umph over them, and to repeat the vexatious
and unjust persecutions ; and leaves them
without the hope of redress. This would, I
have little doubt, be prevented, by the issuing
of express orders, requiring that the same
protection be afforded to the Christians as to
every other class of Natives.

The Converts might, and ought, to have
the same advantages as their Countrymen in
the Public Service, where they are found to
possess equal abilities. This would be

both among Europeans and Natives. 275

effected, by simply abolishing those Regula-
tions which require, that all the highest
Offices which Natives can hold, shall be tilled
by Mahomedans and Hindoos*. It is not
just, and, perhaps, is not intended by the
East-India Company, that the profession of
Christianity alone should exclude a Native
from situations of the first respectability :
but such is the operation of the Regulations
to which I refer ; and, so long as they conti-
nue in force, they must be regarded as an
impediment to Missionary Exertion.

The Second point for consideration is, The
Establishment of Schools throughout the
Company's Dominions, for the Education of
their Servants in the English and Native
Languages.

By this means, attention could be paid to
their morals, and right principles inculcated.
The bribery of the Upper Servants, the cru-
elty and extortion often of even the Peons,
are notorious. This must make an impression
on the Native Mind, greatly to the prejudice
of Government ; which is, of course, consider-
ed responsible for the acts of its Servants. It

* Extracts to this effect, from Regulations passed by the Go-
vernor in Council of Fort St. George, are given in Appendix B
of the " Diary " of a Field-Officer of Cavalry.

T 2

276 Necessity of promoting Christianity,

answers little purpose to punish individual
offenders : the evil must be eradicated.
While the Native Servants are left to pick
up their education as they can, what else is
to be expected, but that they will make the
most of their situations, without much scruple
of conscience? But give them a proper edu-
cation, and you fortify them, as much as lies in
your power, against the temptations of office.

Sir John Malcolm recommends the encou-
ragement of the Native Village Schools in
Central India, as " the best means of com-
mencing, if not completing, the introduction
of knowledge amongst them, and thereby
gradually ameliorating their condition." I
know not the character of those Schools; but
with the Native Schools in South India I
have some acquaintance ; and will venture to
say, that it will answer no good purpose to
encourage them, while their present system
is continued. Their character cannot be
better described, than in the words of the Su-
perintend ant of the Church Missionary So-
ciety's Schools atTranquebar —

" Among the Schoolmasters of the com-
mon Native Schools, many are to be found
who give themselves to some open vice. I
may say, there is not one who does not, pub-
lickly or privately, encourage his Scholars,

both among Europeans and Natives. 277

almost daily, to steal some trifle or other
from their parents' homes. They are accus-
tomed to bring betel-leaves every morning
after breakfast, a piece of wood in the even-
ing, and sometimes cash and areka-nuts :
consequently, the Native Children are very
early accustomed to the vice of stealing ;
and, when they are grown up, they continue
the same practice ; so that, when they are
afterward employed in Public Duties, they
do incalculable mischief to their Superiors and
inferiors. These facts being well known to
our English Superiors, and seriously lamented
by many who have these Natives in their
service, I need not dwell more on the sub-
ject. The vices of stealing and bribery in
*the country are beyond description; and
thousands of poor people become objects of
severe distress, by the dreadful corruption of
the Native Public Servants*."

Nothing, humanly speaking, can remedy
these evils, but the establishing of Free
Schools, by Government, throughout their
dominions. This " will be one of the most
successful means of correcting the children
in their early vices, and of impressing on
their minds the blessings and credit of ho-
nesty f." Unless such an expedient be

* Missionary Register, October 1823, p. 444, f Idem.

278 Necessity of promoting Christianity,

adopted, this corruption, and these oppres-
sions, will continue to grow ; until, if any
thing can provoke the Natives to resistance,
they will be roused to throw off a yoke, un-
der which, contrary to the intention or regu-
lations of the Government, they are made to
groan,

It is true, the children are taught in these
Schools to repeat Native Proverbs, some of
which contain excellent morals : but none of
them understand the poetic language in
which they are written. I remember once
reading over a string of them with a Learned
Brahmin, who was, every now and then, at
a stand for their signification. Some he car-
ried home with him, talked over them with
his friends, but, after all, could not give me
a proper explanation of their meaning. A
short time before I left Madras, I went into
one of the Native Schools, and requested the
Teacher to let me see what the Boys were
reading. He shewed me some Ollas, on
which were written the Sayings of Ouvyar,
I desired him to explain them to me ; when
he took up another Olla, which contained
the interpretation, and began to read. I
stopped him, saying, that I wished him to
tell me, from his own mind, what he supposed
to be the sense of the Proverbs, or even of

both among Europeans and Natives. 279

the written interpretation : upon this, he
looked in my face, and confessed, with a
smile, that he understood neither the one nor
the other. Such is the ignorance of most of
the Native Schoolmasters! and it is evident,
tfyat their Scholars can derive no moral bene-
fit whatever from repeating Sentences, how-
ever sound the morality they contain, unless
they are made to comprehend their meaning
and application. But if Government would
take up the subject of Education, the advan-
tages that would result, from the measure, to
the Natives, and ultimately to themselves,
are too obvious to be named.

It would tend also to conciliate the minds
of the people. Several of their favourite
Authors speak of the establishment of
Schools for the Education of the Young as
one of the most laudable actions, and loudly
celebrate the praises of those who have
founded Seminaries for Learning. Few
plans could be adopted that would more
effectually convince them that their Rulers
took a real interest in promoting their
happiness.

The knowledge of the English Language
acquired in these Schools would prove
another bond of attachment on the part of
the Natives towards the Government. In

280 Necessity of promoting Christianity,

the event of the invasion of India by any
Foreign Nation, a powerful auxiliary would
be found in the body of Natives acquainted
with our language and the rudiments of our
literature. Of the vast number of Natives
now in our Service, a very small proportion
speak English. Some of the Head-writers,
and most confidential servants in our Cutcher-
rees and Courts, understand not a word of our
language : many of the English Writers, even,
comprehend not one sentence in five of what
they transcribe : and seldom do you meet
with a Native who can pronounce English
intelligibly, or converse with you in it, upon
any subject out of the common routine of
business. The reason is, there a*e very few
facilities beyond the Presidencies for the
study of the language ; as not many
Natives can afford to pay for instruction
from a master capable of teaching it : those,
therefore, who aspire after employment in
the English department of the Service are
often obliged to acquire the language as they
can from other Natives, who, often without
understanding its construction, and but im-
perfectly acquainted with its pronunciation,
engage to teach it upon moderate terms.
This is a subject deserving the immediate
attention of Government. Intelligent Youths,

both among Europeans and Natives. 281

descendants of Englishmen, might be se-
lected, from the Asylums at the different Pre-
sidencies, for this service, and receive an ap-
propriate education. Many capable young
men of this description have long been em-
ployed in the Financial, Medical, and Survey-
ing Departments ; and they would be equally
useful as Schoolmasters. Two were engaged
in that capacity in the English Schools of
the Church Missionary Society in Tinne-
velly : their writing and pronunciation were
as good as could be expected from English-
men in the same rank of life : and had a
little more attention been paid to their educa-
tion, they would have equalled any ordinary
Schoolmaster in Great Britain. If this sub-
ject betaken up by Government, it will find
respectable employment for an increasing
and interesting body of people, and turn
their labours to a very good account.

A Third subject deserving attention is, The
abolition of every practice that outrages the
feelings and sympathies of human-nature, and
of which British Law would take cognizance.

Not withstanding the Abb6 Dubois' affected
apprehension, that " the putting a stop to
Suttees, by coercion, appears a measure too
pregnant with danger to be attempted,"
(p. 1^8,) I maintain that it would tend

2S2 Necessity of promoting Christianity,

to confirm our political power in the East.
It might alienate the minds of the interested
few who profit by these immolations ; but it
would conciliate the bulk of the Natives,
and attach them the more cordially to
our Government. Remove every barba-
rous superstition that paralyzes the affections
of the soul, and instantly will you perceive
the feelings of humanity begin to revive.
Each chord entwined about the heart will
soon vibrate to the sounds of parental, filial,
and fraternal love ; and even the Hindoo, no
longer a misanthrope, or deaf and blind to
the charms of society, shall own and rejoice
in the relative ties by which man is bound to
man. The heart-melting gratitude with
which the Rajahpoot Mothers presented at
the feet of Colonel Walker the Children pre-
served through his humane perseverance ;
the conduct of the Widow rescued from the
funeral pile at Chicacole towards her Bene-
factress, and the subsequent behaviour of
her relatives ; are alone sufficient to vindi-
cate the Hindoo's claim to the feelings of
humanity ; and to shew, that these anticipa-
tions will, in all human probability, be
realized, when the obstructions that now pre-
vent the exercise of those feelings shall be
removed.

But how strange is it, that men, who can

both among Europeans and Natives. 283

reason so fairly on other subjects, should
advance their theories, again and again, upon
the political danger and commotions to be
more than apprehended (as they say) from
any change that may be attempted in the
Hindoos' practices! " The ancient rules for
the collection of the Revenues have been
changed and modified in innumerable in-
stances"— " the Revenue System, both in
principle and practice, has undergone a funda-
mental alteration." " In opposition to ancient
rules and customs, the public assessment in
Bengal has been declared fixed and irrevo-
cable." " The Revenue-Officers have been
deprived of the judicial power which they
had from time immemorial exercised: they
have been made amenable to the Courts of
Justice for acts done in their official capa-
city." The " discretionary authority" and
" extensive influence" which " the great
Zemindars or Landholders possessed," " dur-
ing the Mahomedan Government," " are
now completely annihilated ; and the greatest
Landholder in Bengal possesses no more in-
fluence than that of an English Gentleman of
extensive landed property." Thus, \hefornwr
customs have undergone a total alteration, to
the great benefit of the community at large.
" With respect to the Criminal Law, the

284 Necessity of promoting Christianity,

British Government adopted the Mahomedari
Code, by which it had been antecedently
administered ; and the sentences of the Crimi-
nal Courts are regulated by that Code, ' ex-
cepting in cases in tvhich a deviation from it
may be expressly directed by any Regulation
passed by the Governor- General in Council'"
" Thus the Regulations, in the very outset,
intimate some exceptions." In the instances
of trials for murder — the admission of the
testimony of such witnesses as, on account
of their Religious persuasion, the Mahomedan
Law rejected — the capital punishment of tc a
person deliberately intending to murder one
individual, and accidentally killing another"
— the Law of Retaliation, by which a murderer
66 might escape the punishment due to his
crime" — in all these instances, the Mahome-
dan Law has been altered ; and the very titles
of some of the Regulations express, that they
are enacted for the purpose of modifying the
Mahomedan Law.

So, also, in reference to the Hindoos. In
17Q5, the Government of Bengal put a stop,
in the Province of Benares, to the Brahmins'
establishing koorhs, during which they lace-
rated their own bodies, threatened to swal-
low, and sometimes actually swallowed,
poison, and wounded or killed their female

both among Europeans and Natives. 285

relations or children, " on the approach of any
person to serre them with any process, or to
exercise coercion over them on the part of
Government or its delegates." By the same
Regulation, they were forbidden to sit dhurna
also. To recover a debt, or extort charity,
they were accustomed to take their seat at
the person's door of whom the demand was
made. Provided with some offensive weapon
or poison, in order to wound or kill them-
selves upon any one entering or quitting the
house, they sat fasting until their object was
attained ; and it was considered " equally
incumbent on the party who was the occa-
sion of such Brahmins thus sitting, to abstain
from nourishment until the latter were satis-
fied."

" The rules and measures adopted for
putting a stop to these abuses, and for pre-
venting the revival of the still more savage
custom, which, until within these few years,
had been generally prevalent among the
Tribe of Rauje Koomars inhabiting the
borders of the province near Jompore — of
destroying their infant female children, by
suffering them to perish for want of suste-
nance— are hereby enacted, with modifica-
tions, into a Regulation*."

* Twenty -first Regulation of the year 1795.

286 Necessity of promoting Christianity,

" By the Hindoo Law, to occasion the
death of a Brahmin, either directly or indi-
rectly, is an inexpiable crime." The disre-
gard of this prejudice, in the distribution
of justice by the English, has been already
shewn ; also the abolition, by order of the
Civil Authorities, of Infanticide, at S augur,
at several places on the Ganges, and at
Guzerat, and drowning in the River Jumna.

In short, " the British Government in
Bengal has wisely proceeded in the task of
reformation, with cautious and measured
steps ; yet the Civil Institutions of the coun-
try have undergone, in the last twenty-five
years*, a total alteration."

" The Regulations, which, by deviating
from ancient rules, have so much contributed
to the comfort and happiness of the people,
were, in many instances, at the time of their
establishment, considered as hazardous inno-
vations, repugnant to the feelings and preju-
dices of the Natives of the higher class. Ac-
customed to a despotic form of government,
they were incapable of appreciating the be-
nefits of a different system. Slaves and
tyrants by turns, the great Landholders, in
the exercise of arbitrary power, found some

f This was written in 1813-

both among Europeans and Natives. 287

compensation for their submission to it ; and
although they have derived peculiar benefit
by the innovations introduced by European
Authority, the power and influence which
they enjoyed under the former system were
not resigned without reluctance, and the loss
of them is still regretted." But no commo-
tions have resulted from the alteration of the
old system, to endanger the British Empire
in India.

The same may be said of the Regulations
" enacted for the purpose of modifying the
Mahomedan Law." — " I do not learn," says
Lord Teignmouth*, " that these modifica-
tions have disgusted the Professors of that
Law, who have quietly admitted the justice
and propriety of them. Yet, were it told at
Cairo or Constantinople, that, in opposition
to the Divine authority of the Koran, and
the Expositions of their Holy Imaums, their
Laws had been altered by the authority of
profane European Infidels, the Muftis of
those cities would exclaim, * Impiety ! ' and
« Revenge ! ' "

Since these alterations have been made
without the slightest resistance from the

* " Considerations " &c. — The whole of this account of the
Changes effected in the Laws and Usages of the Mahometans and
Hindoos is borrowed from that Pamphlet : pp. 12 — 20.

288 Necessity of promoting Christianity,

Natives whom they respectively affected,
may we not hope that measures will be
speedily adopted for the abolition of Suttees,
and every other inhuman custom ? Will it
be pretended that the Natives of India are
more tenacious of the privilege of destroying
helpless Widows, than of their natural rights,
long-established laws, ancient customs, and
prejudices ?

However, were it likely for the Hin-
doos, on being commanded to desist from
immolating the Widow upon the funeral-pile
of her deceased Husband, to resist the
order, what possible danger to our Indian
Government could arise from their "opposi-
tion? They would form a very small mino-
rity of the Natives — not One in TwentyThou-
sand. Unless, then, it be imagined, that the
haughty Mahomedans who look down with
supercilious contempt upon the whole race
of Idolaters, and the hundreds of thousands
of apathetic Hindoos who are quite indiffe-
rent about the burning or burying of Widows
alive, will all make common cause with the
incensed few, and take up arms in defence
of those abominable practices, there is little
more to be feared from their abolition, than
from the interruption of the Native Children's
play. Be it remembered, that I am not

both among Europeans and Natives. 289

hazarding a rash assertion here; but drawing
a legitimate conclusion, from past experience
of the safety with which other changes, much
more likely than this to provoke irritation
and rouse into action every interested feeling,
have actually been effected.

A Fourth point which I would take the
freedom to suggest for consideration, is, That
every practicable effort be made^ to improve
the Moral Character of the Honourable Com-
pany's Servants.

The Abb6 Dubois describes but too accu-
rately, the conduct of many of those persons,
and its sad consequences upon the minds of the
Natives. " I will refrain," he says, " from en-
tering into details on the low state of Christia-
nity among the Europeans living in this coun-
try ; as this part of the subject is your* pro-
vince, rather than mine. I will content myself
with saying, that if their public and national
virtues are a subject of praise and admiration
to all castes of Hindoos, the bare-faced im-
morality, the bad examples, and disregard of
every sense of Religion, exhibited by a great
many amongst them, are not the least among
the many obstacles which oppose the pro-
gress of their Religion in this country, by

* The Archdeacon of Bombay.
U

290 Necessity of promoting Christianity,

increasing the prejudices of the Natives
against it, and rendering it particularly
odious to them, when they see it so ill ob-
served by those who were educated in her
bosom, and who come from countries where
this Religion alone is publickly professed.
They think that there can be no advantage
in embracing a Religion, which seems to have
so little influence on the conduct of those
who profess it : nay, a great many among
thein^ judging from outward appearances,
question whether the Europeans living among
them have any Religion what ever. Ihavebeen
many times challenged to bear testimony on
this fact ; and very seriously asked by them,
whether the Frangy (Europeans) acknow-
ledged and worshipped a God." (pp. 83, 84.)

" It is a well-known fact, that it is pre-
cisely those of the Hindoos who are most
familiar and most connected with the Eu-
ropeans, who manifest the strongest disgust
and aversion to the Religion and manners
of the latter. In proof of this assertion, I
appeal to all the Officers, both Civil and
Military, serving under the Three Presiden-
cies in India." (p. 43.)

". Should the intercourse between the in-
dividuals of both nations, by becoming more
intimate and more friendly, produce a revo-

both among Europeans and Natives. 291

lution in the Religion and usages of the
country, it will not be to turn Christians
that they will forsake their own Religion,
but rather (what, in my opinion, is a thousand
times worse than Idolatry !) to become perfect
Atheists : and if they renounce their present
manners, it will not be to embrace those of
the Europeans, but rather to become what
are now called Pariahs." (p. 50.)

" Many persons who come from Europe
to India with unsettled and wavering Reli-
gious Principles, finish, on beholding the va-
riety of Worships prevailing in the country,
by laying aside what they term the prejudices
of education, becoming Free-thinkers, and
adopting the broad principle of Modern Phi-
losophy, that all Religions are equally accept-
able to the Deity, and conduct to the same
end :" (p. 137. See much more to the same
effect, at pages 115, 120, 152, &c. &c.)

Is not this state of things awful and alarm-
ing in the extreme ! Such conduct must tend,
not only to alienate the affections of the Na-
tives from their Rulers, and counteract all the
liberal efforts of Government to reconcile
them to their present situation, but to call
down the vengeance of Almighty God upon
the men, who thus cause His Religion to be
reproached among the Heathen!

u 2

292 Necessity of promoting Christianity,

It is a fact, that, although the most irre-
ligious of the Company's Servants are the
most indulgent (and often ridiculously and un-
necessarily so) towards the Natives, in regard
to their superstitions, they cannot gain their
confidence and attachment. They are not con-
sistent in their behaviour towards all clases :
and they seem to think, that their giving way
to the childish superstitions of the more re-
spectable, will be received as an atonement
for their abuse, neglect to pay their debts,
and general ill-treatment of the rest. But
they greatly mistake. The Natives know very
well, that all Europeans regard their Idola-
tries as irrational and absurd ; and, therefore,
never give us credit for sincerity, whatever
respect we may pretend to shew them. But
nothing can cause them to esteem the men,
whose debaucheries, injustice to their trades-
men, and, in a word, disregard of all appear-
ance of Religion, are the general topic of
conversation among them, and scandalize all
castes.

On the other hand, it is equally deserving
of observation, that Gentlemen of the oppo-
site character, though they evince a perfect
indifference about the foolish Ceremonies of
the Natives, are yet the objects of their ad-
miration. In familiar conversation with them,

both among Europeans and Natives. 293

I have heard their remarks upon persons
attentive to their Religious and Moral Duties;
and could give a striking instance of confi-
dence, on an occasion of importance to the
Revenue of Government, being reposed in a
JUNIOR of this character, which was, and
would continue to have been, withheld from his
irreligious SUPERIOR. So true is the obser-
vation of Lieutenant- Colonel Munro, in his
Address to the Madras Government : " The
Natives of India still retain an admiration
of excellence, and a high veneration for virtue
and sanctity : and the purity of morals, sub-
limity of doctrine, and extraordinary adapta-
tion to the condition of mankind, of the Pro-
testant Religion, are eminently calculated,
when understood and when their effects are

»A/

seen, to engage Converts."

Surely, then, there can be no question as
to the importance of using every possible
means, to improve the Moral and Religious
Character of all classes of Europeans, but
particularly of the Company's immediate
Agents in India. Waving the consideration
of duty on the part of Government to give
serious attention to the subject, its own in-
terests, the stability, the very existence of our
Eastern Empire demand it. No Govern-
ment, indeed, can ensure the good conduct of

294 Necessity of promoting Christianity,

its servants or subjects, however excellent
the means used for the purpose : but much
may be done to preserve the character of our
Religion in India, and to ensure a strict ob-
servance of the Ordinances of our Church,
in every part of the Empire where Europeans
are stationed . Much of the immorality and in-
fidelity among the Company's Servants, com-
plained of by the Abb6 Dubois and others,
arises, I am persuaded, from the habits of
indifference to Religious Exercises, acquired
by a long residence among the Heathen, at a
great distance from the Ordinances of Divine
Worship, with every possible facility for the
gratification of their passions. Under such
circumstances, they must be more than human
to preserve a reverence for the parting admo-
nition of Parents, a recollection of lessons
received from Religious Preceptors, and keep
their youthful propensities under moral re-
straint. Launched into a world peculiarly
abounding in temptations, before reason is
matured, or sacred principles are formed, to
guide them in the paths of Virtue and Religion,
what wonder if their passions precipitate them
into every vicious excess ! Thousands of
hopeful young men have thus been ruined,
and brought to a premature grave, for want
of timely admonition, Religious Instruction,

both among Europeans and Natives. 295

and the authority of superiors, to controul
them in their wicked and destructive ca-
reer !

Will it be said, that Government, since it
does not sanction, is not responsible for their
crimes ? No ; that cannot justly be pleaded,
until every preventive means has been em-
ployed. The Ecclesiastical Establishment
in India, though extensive, and a great bless-
ing to the country, is yet inadequate. — But
this is too important a subject to be treated of
in the concluding observations of the present
Work. I shall, therefore, confine myself to
one point; viz. The due observance of the
Sabbath. To the habitual violation of that
Sacred Day, may be traced the major part, if
not the whole, of the evils of which we com-
plain. Until men have so renounced the
authority of God as to disregard His com-
mand to consecrate the Sabbath to holy em-
ployments, they will not abandon themselves
to an unrestrained course of iniquity : but
when once accustomed to profane the Holy
Day of Rest, the transition to every other
sin is easy and natural. I conceive, then,
that proper attention to this important duty
will contribute greatly to obviate the demo-
ralizing tendency of Eastern habits and in-
dulgence. The means to promote this desk

296 Necessity of promoting Christianity,

rable end are few, obvious, and easy to be
adopted.

First — Divine Service should be publicMy
performed on the morning and evening of the
Sabbath, at every Station. If there be no
Chaplain, the Senior Officer, Civil or Mili-
tary, should be required to read, or empow-
ered to appoint a junior to read, the Service,
and a Discourse. Even where there are but
two or three Officers at the Station, they
should not neglect this duty. It may be ob-
jected, that it is enough', in the case of so
small a number, for each individual to retire
to his room, and perform his devotions in
private : but this is to forget, or undervalue,
the gracious promise of the Divine Presence
and Blessing vouchsafed to " two or three
assembled together in " the Name of God.
No individual who feels the importance and
privilege of Prayer, will neglect private devo-
tion, because required to unite with one or
more individuals in the Public Service of the
Church ; or think that the one duty should
supersede the other. It would also defeat
another object in the public performance of
Divine Worship, viz. to let the Natives see
that we are not so regardless of Religion, as
they have hitherto had too much reason to
think us. And thus may we hope to remove

both among Europeans and Natives. 297

that suspicion of us as an Atheistical People,
which an inattention to Religious Ordinances
has produced in their minds.

At some Military Stations, this duty is at-
tended to. This was the case at Palam-
cottah, previous to my arrival there as Chap-
lain. The Commanding-Officer, the late
Colonel Charles Trotter, required all the
Military Officers to assemble for Divine
Worship ; and two or three of the Civilians
joined them, until deterred by the ridicule of
their companions.

Secondly — For the due performance of Di-
vine Service, a Chapel should be built at
every Station. At present, all the Chaplains
Stations are not provided with Places of
Worship. That this desideratum should be
supplied with the least possible delay, few
will hesitate to allow : and, in reference to
the erection of a small Chapel at every other
Station, I shall adopt the suggestion of a
late Commander-in-Chief of the Madras
Army (General M'Dowall). That Officer
had been addressed by the Government of
Fort St. George, desiring to know from him
whether there was any truth in the report,
that the Mutiny at Vellore was occasioned by
attempts made to convert the Natives to
Christianity. To which he replied —

298 Necessity of promoting Christianity,

" It may occasion some degree of surprise,
that the people of this country should be
brought to believe, that those who apparently
conduct themselves with so much apathy in
respect to what concerns Religious Worship,
should have formed any serious scheme for
the converting whole nations, of different
castes and persuasions, to the Christian Faith.
None but the weakest and most superstitious
could have been deluded by so improbable
a tale : and, accordingly, we find the rumour
alluded to was by no means general ; and,
except at Hydrabad, it had made little or no
impression.

" In making the above remark on the in-
difference which is manifested in the Adora-
tion of the Supreme Being, I must add, in
justice to the Military Character, that it
chiefly proceeds from a want of places (and,
at several Stations, of Clergy men) exclusively
appropriated for Divine Service : and I trust
1 shall be excused, if I suggest the propriety
of having convenient Chapels, of moderate
price, constructed in all situations within the
Company's Territories, where European
Troops are likely to be quartered. What-
ever may be urged to the contrary, I am con-
vinced that such an improvement, indepen-
dent of the obvious advantages, would ren-

both among Europeans and Natives. 299

der the British Character more respected by
the Natives, and be attended by no evil con-
sequences."

The whole of this Official Communication
was published by the late Dr. Buchanan, in
his "Apology for promoting Christianity in
India:' Since, however, the Vellore Mutiny
continues to be ascribed to attempts to con-
vert the Natives, and knowing that the judi-
cious suggestion and observations of General
M'Dowall, though made nearly eighteen
years ago, have not yet been attended to, I
shall not apologise for supporting my posi-
tion by the copious Extract transcribed
above.

A Third point for consideration is, The
supplying of every Chapel with a large Bible
and Prayer-Book, the Book of Homilies of
the Church of England, Religious Discourses,
and such other Publications, as Government,
or the Bishop of Calcutta, may think proper
to select.

Fourthly-— Particular orders should be is-
sued against the transacting of public business
on the Sabbath . Notwithstanding the Regu-
lations that already exist to this effect, and the
close of Public Offices at the Presidencies,
and of all Judicial Courts, it is a fact, that
some Gentlemen, situated in the interior,

300 Necessity of promoting Christianity,

attend to their Cutcherrees, and keep their
Native Writers employed, almost as much
on the Sunday as on any other day. Were
this strictly prohibited, unless in cases of
emergency, I am of opinion, that those who
have thus thoughtlessly violated the Sabbath
would begin to think more seriously and cor-
rectly upon the subject, and refrain from in-
curring the displeasure of Government.

Fifthly — All kinds of Diversion should be
prohibited on that Sacred Day. How in-
congruous must it appear to the Natives, to
see Gentlemen go from Church to the card or
billiard-table, and spend the Sabbath Even-
ing in feasting, dancing, and mirth. These
evils I have often had occasion to deplore,
but could not, only for want of a Government
Regulation forbidding them, prevent. When
the late Colonel Trotter first took command
of Palamcottah, the Junior Officers were ac-
customed to spend the Sunday Afternoon at
the Fives Court ! This he immediately put
a stop to, by stationing a sentinel at the en-
trance, with a written order that no one was
to play there on the Sabbath, which he was
desired to shew to every Gentleman that
came. This had the desired effect ; and the
practice was never repeated as long as Colo-
nel Trotter lived . Easy were it for Government

both among Europeans and Natives. 301

to apply a similar remedy to every such
flagrant impropriety of conduct.

Sixthly — Even the Natives in the Service of
Government should be required to pay some
respect to the Sabbath. It is a violation of
the Fourth Commandment* to employ " the
stranger within our gates" on that day : and
I know, from my own experience, and that
of several Europeans who never employed
Native Workmen on Sunday, and required all
about them to reverence the day, that they
cheerfully comply with the requisition, and,
when acquainted with their motive, actually
honour the Gentlemen who demand of them
this tribute of regard. Sir R. Brownrigg, when
Governor of Ceylon, ordered that all shops,
bazars, and other places of trade, whether be-
longing to Heathens, Mahomedans, or Chris-
tians, should be shut upon the Sunday, from
9 A.M. to l P.M., on pain of fine or imprisonment.
And I remember a Captain of the Madras
Army informing me, that when, at Colombo,
he wished to remove some baggage on a

* I am aware that the application of this command to the pre-
sent race of Hindoos has been questioned. A writer, under the
signature of Philo-kalon, published a Letter on the subject, in the
Calcutta Journal of January 31, 1820, which I was requested by
a friend to answer. As the question is of great importance, I
shall give both Philo-kalon's Query, and my own Reply, in an Ap-
pendix to this Work.

302 Necessity of promoting Christianity,

Sunday, he could induce no Cooley to carry
it for him ; such was the respect paid to the
Sabbath by all classes of Natives, in conse-
quence of the Governor's order ! It is in the
power of the Indian Government to procure
a similar reverence for that Sacred Day, at
every European Station throughout its do-
minions ; and I feel persuaded, that, in doing
so, the British Character would be raised in
the Natives' esteem.

These Regulations should be published in
the vernacular language of every Station, for
the information of all classes of Natives:
for it is of importance to the Government,
that the inhabitants should at length know
how to distinguish between the Acts and Re-
gulations of the Rulers, and the misconduct
of their Agents ; otherwise the character of
the former will continue to suffer from the
delinquencies of the latter.

By such precautions as are here suggested,
I am confident that a great improvement will
be effected in the Anglo-Indian Character.
They will do more to consolidate our East-
ern Empire, than any merely political ar-
rangements that have ever been adopted.
They will tend to command the respect and
attachment of the Natives. And when that
object is accomplished, I will riot hesitate to

both among Europeans and Natives. 303

predict, that our possession of India will be
retained to a period far beyond the most san-
guine expectations, on the nicest calcula-
tions, of the Statesman or Philosopher. But
if no such means are adopted to improve the
British Character in India, and ingratiate the
English with the Natives, then will there be
equal grounds to anticipate the downfal of
our Eastern Empire, at a period not very re-
mote. The Natives cannot be expected to
submit -to the government of Foreigners
whose irreligious character they despise, when
they shall once possess the power of deliver-
ing themselves from their rule.

The Abb6 Dubois with justice remarks,
that the present degraded and idolatrous state
of India " reminds us of the great obliga-
tions under which we stand to the Divine
Author of Revelation, the common Father of
all Mankind, for having, without any previous
deserving on our part, chosen us, among so
many Idolatrous Nations, to be His adopted
people. What ought not our gratitude to be
to Him for this, the greatest of all His Divine
favours?" (p. 136.) To this I will only add,
that when we do know the value of Revela-
tion, we shall feel bound, by gratitude to
its Author, to communicate its doctrines and
precepts to those under our controul. If we

304 Necessity of Promoting Christianity,

neglect this obvious duty, we shew that we
know not how to appreciate the heavenly
boon, and that our hearts are devoid of gra-
titude to the Donor : and in the want of this
principle is implied every thing odious to
God!

" Ingratum si dixeris, omnia dicis."

To draw this Work to a close — If the pro-
positions laid down in the preceding pages are
established, and the conclusions fairly drawn,
it is plain that the sure method of preserving
the dominion which the Almighty has so gra-
ciously and so wonderfully bestowed upon us
in the East, is, to promote the accomplishment
of His design, to extend His Empire also over
the hearts of the millions of Immortal Beings
whom he has brought under our sway. Thus
let us follow the guidance of His Providence ;
and then may wre expect that He will con-
tinue to us the means of fulfilling His pur-
poses towards the Natives of India, until
their Redemption be complete.

On the other hand, we see also, that to
neglect the duty which we are so obviously
commissioned to perform, is the most proba-
ble way of provoking the Almighty to pluck
the laurel from our brow, despoil us of our
wealth, and lay our honours in the dust !

APPENDIX.

To the Editor of the Calcutta Journal ; dated
Central India, Jan. 31,1 820.

" Ought Christians to allow People of any Faith or Sect, as Hindoos,
Mussulmans, &c., to work at their Houses on Sunday ?"

SIR

A HE only passage in the SCRIPTURES that could
have raised a doubt on this head, is the following :
" The Seventh Day is the Sabbath of the Lord
thy God : in it thou shalt do no manner of work,
thou, nor thy son, nor thy daughter, &c., nor thy
cattle, nor the stranger that is within thy gate."
In this, the prohibition is so explicit, that nothing
more than an assurance of its being addressed to
Christians can be requisite to enable us to an-
swer the question. Let this point, then, be ex-
amined.

The Jewish Religion was given to the Jews
exclusively : it did not exact belief or profession
from any other nation of the earth ; and in no
part of the Scriptures were the Jews commanded
to diffuse it. For what reason, then, do people,
who profess a Religion which superseded and
annulled it, suppose themselves bound to pay it
obedience ? The Jews, we are told, are under

APPENDIX.

the displeasure of God, for continuing their ad-
herence to it, and for rejecting Christianity : and
yet Christians refer to it ; and, to supply what
they imagine deficiencies in their own Faith,, select
doctrines and mandates from this.

Conduct so egregiously irrational could pro-
ceed only from the supposition of its having been
enjoined by our Saviour, or by some of his Apo-
stles. Accordingly, passages from the New Tes-
tament are cited to justify it: — "Think not
that I am come to destroy the Law, or the Pro-
phets : I am come, not to destroy, but to fulfil."
" All Scripture is given by inspiration of God ;
and is profitable, for doctrine, for reproof, for
correction, for instruction in righteousness :"
(2 Tim. iii. 5 — 16.) But these passages have
not the meaning ascribed to them.

Of the first, the import is this — "I am come to
fulfil all righteousness, by a thorough and per-
sonal obedience to that Law of Holiness ; and
no part of the Typical Ceremonies of the Law
shall be unfulfilled, and no obligation of the
Moral Law shall be waived." Our Saviour hav-
ing, in his own person, fulfilled all the Typical
and Prophetical part, and obeyed rigidly and
minutely all the Moral and Preceptive part, abo-
lished the whole ; it having answered the ends
for which it was given, and having received, in its
completion, due honour and glory. This His
Apostles declare, in every page of their writings—
" We are not under the Law." " We are deli-
vered from the Law, that we should serve God
in newness of spirit, not in the oldness of the
letter.'' " The Law of the Spirit of Life in Christ

APPENDIX. 307

Jesus hath made us free from the Law of Sin and
Death."

With respect to the second passage, the Scrip-
tures may justly be said to have been written for
our instruction; as they contain innumerable
instances of piety, holiness, and obedience ; and
will furnish the most instructive lessons on the
awful justice and the immaculate purity of the
Divine Being, in his dreadful judgments on grace-
less offenders. They were to be consulted, also,
that we might perceive the perfect correspondence
of the Prophecies regarding our Saviour, with
their accomplishment in Jesus ; and that we
might, consequently, attain the firmest convic-
tion of the Divinity of our Faith.

It appears, then, that we have no injunction
from our Saviour or His Apostles to regulate our
conduct by Judaism. And why is this particular
Commandment deemed obligatory on the followers
of Christ, when many other directions of Moses,
and all the Ritual and Ceremonial parts of his Law,
are supposed to be abrogated ? In the Chapter in
which the Ten Commandments are delivered, is
an order to Moses to build an altar — and not of
hewn stone : and the reason assigned is, that the
altar would be polluted, if any tool were lifted on
it. Why do not Christians avoid building an altar
of hewn stone ? Why do not we either obey the
whole, or reject the whole ? Surely we are not
to cull such parts of a Religion as may suit our-
individual inclinations ! The truth is this : The
Jewish Law was adapted to the rude and unen-
lightened age in which it was delivered ; and it
now requires not observance, either from Jews or
x 2

308 APPENDIX.

Christians : it was a " shadow of good things to
come :" it has been naturally succeeded and re*
moved by the substance.

The old Law, then, being abolished, by what
are we to guide ourselves ? The answer is ob-
vious : By the Precepts of Christianity ; and by
those old Jewish Laws which are noticed and im-
posed on us by Christ and His Apostles. Surely,
nothing necessary for our guidance can have been
omitted by our omniscient Saviour ? — In what
part, then, of the New Testament are we prohibited
from employing Heathens on the Sabbath ? In
no part. — Then we may employ them? Certainly.

Scripture, then, not forbidding the practice, let
us examine if REASON will condemn it.

Now, by employing Heathens to work on the
Sabbath, we do not compel them to act in oppo-
sition to the dictates of their conscience, or notions
of rectitude ; or to do any thing, which, if left to
themselves, they would refrain from doing. We
do not prevent them from discharging any duty,
moral or religious ; or from the performance of
any, to which their reason or inclination might
direct them. But, if we dismiss them on Sun-
day, with orders to return and work as usual the
following six days, we shall manifestly deprive
them of the produce of a day's labour : we shall
cause them to loiter and saunter about, a burthen
to themselves, and useless to others : we shall
thereby expose them to fall into the vices of idle-
ness, drunkenness, and gambling ; and, conse-
quently, to the probability of acquiring habits,
which will render them unfit for the sober occu-
pations they have hitherto pursued : hence, in-

APPENDIX. 309

famy, poverty, and misery, are almost inevitable ;
in short, from the prevalence of these vices, by
which we ourselves have been enabled to gain an
ascendancy over them, wretchedness and ruin,
both temporal and spiritual, are necessarily con-
sequential.

Such dreadful evils may result from depriving
people of employment on Sundays. If we attend
to the progress of the human mind, when unoc-
cupied, from folly to folly, and from sin to sin,
we shall readily acknowledge the probability of
such a lamentable gradation of iniquity. Does
it not follow, then, that if, with this knowledge
of what is likely to ensue from divesting labouring
men of their ordinary occupations, we persist in
dismissing workmen on Sundays, we shall not
only not be pious and holy, but become ourselves
guilty of those crimes which we thus allow them
to be excited to commit ? Christianity shews us,
that it is equally criminal, to commit sin, and not
to prevent its commission. The deplorable end
above mentioned may certainly not happen to
one out of five ; but it also may happen to the
whole : and, according to our Religion and to
Reason, we are criminal, if we do not guard
against even the probability of sins being com-
mitted.

This practice, however, though proved to be
agreeable to reason, and not repugnant to Scrip-
ture, is yet productive of an evil.

The Sabbath is set apart — for the care of the
soul ; for the worship of God ; for the reading
and hearing of His Holy Word ; for prayer, medi-
tation, and self-examination ; for repentance of

310 APPENDIX.

errors ; for humble acknowledgment of them ;
for making resolutions of reformation and amend-
ment ; and for thinking and conversing on Spi-
ritual matters. Whatever tends to prevent or
obstruct the performance of these duties, it be-
hoves us to remove. If, therefore, we have people
to work at our houses on Sundays, and, as usual,
instruct them in their work, we shall cause a pre-
judicial intermixture of worldly and spiritual con-
cerns, and shall untune and unfit our minds for
the due discharge of the duties just mentioned.
On the other hand, if we merely allow Heathen
Workmen to continue on the Sabbath their daily
employment, while we ourselves are retired, and
feel not, from their presence, the slightest inter-
ruption, this evil will be removed, and, with it,
every scruple against the practice in question.

(Signed) PHILO-KALON.

To the Editor of the Calcutta Journal; dated
Southern India, March 1O, 1820.

" Ought Christians to allow People of any Faith or Sect, as Hindoos,
Mussulmans, &c., to work at their Houses on Sunday ?"

SIR,

IN your Number for January 31, there is a
communication from Philo-kalon, on the above-
stated Query, which the writer appears to have
solved to his own satisfaction : but he must not
be disappointed, to learn, that his conclusions
are not sufficiently powerful to force conviction

APPENDIX. 311

upon every mind that has been nurtured within
the pale of our incomparable Establishment*

The Church of England, in common with the
Kirk of Scotland and all the Reformed Churches
of the Continent of Europe., have followed the
example of the Church of Christ from its earliest
stage, in adopting the Ten Commandments of
God which were delivered to Moses at Sinai', and
inculcating them as of universal obligation to all
that worship the God of Israel. With such pre-
cedents then, the most punctual observance of the
Sabbath, how erroneous soever in the Writer's
estimation, should, in the outset,have commanded
a little more respect than to be termed " egre-
giously irrational ;" and it would have given us
no unfavourable opinion of his candour, had he
suspended his judgment on a point, which, so
far from being questioned by the Fathers of our
Church, received the concurrence of their deli-
berate Council. Be it observed, that Philo-
kalon's objections are as applicable to the whole of
the Commandment enjoining the celebration of
the Sabbath, as to the particular clause against
which he points them ; for there is no direct in-
junction regarding the Sabbath in the New Tes-
tament. He must, therefore, be considered as
impugning the wisdom of our Ancestors, in re-
quiring this, or any other Mosaic Precept, to be
taught our children at the earliest dawn of reason,
to be repeated by them with the first accents of
the lips, and to be read every Sabbath in the
public Congregations of the Church ; unless such
precept can be found, verbatim, in the New Tes-
tament. I grant, that could the strict observance

312 APPEXDIX.

of the Sabbath, according to the Law of Moses,
be proved to be unscriptural, no human autho-
rity would justify its continuance : but until that
be done, I must continue to think that our fore-
fathers were guided by the Word of God in en-
joining its observance, and that every deviation
therefrom is a departure from the same unerring
standard.

Your Correspondent remarks, that " the only
passage in the Scriptures that could have raised
a doubt on this head/' is that contained in the
Fourth Commandment, which prohibits the em-
ployment on the Sabbath of " the stranger that is
within thy gate." And is not this enough ? What
is this passage, but part of a Divine Law ? And if
it can be shewn that this Law remains unrepealed
in the New Testament, it will have all the force
of a precept delivered by Christ himself. Human
Laws often become obsolete, when the circum-
stances that occasioned them no longer exist ;
but, until formally abrogated, they remain among
the Statutes of the Realm, and every one that
transgresses them does it at his peril : and how
many instances have we known, of a busy and
unkind informer taking advantage of such anti-
quated decrees, to bring an unconscious offender
to justice ! But no part of the Ten Command-
ments can be called obsolete, while they continue
to form a portion of the First Lessons of our
Children, and are publickly read in the Church
every Sabbath.

The onus probandi, then, rests with Philo-
kalon : for he is evidently bound to shew, where,
when, and by whom, any single passage of the

APPENDIX. 313

Decalogue has been annulled, before he can have
a right to demand proof of the whole being re-
peated in the New Testament. He has indeed
attempted this, by confounding the Preceptive
with the Ceremonial parts of the Mosaic Institu-
tion ; and, thus united by him under the term
Judaism, has endeavoured to shew that the whole
system was abolished by Christ. But, surely,
I need not remind him that every thing about
the Temple at Jerusalem, both internally and
externally, together with all its offerings, services,
furniture, and implements, were typical of the
Redemption of Man by Jesus Christ ; and that,
therefore, they were abolished when he had com-
pleted the work of Salvation, and fled, like the
shadows of the morn before the rising orb of day.
It is to this the Apostles allude, when they speak
of the abolition of the Law : and when they
assert their liberty, it is their freedom from the
painful rite of Circumcision, and the now unne-
cessary Services of the Temple. (Tide the Epistle
to the Hebrews, passim.) But, if such passages
are to be applied to the didactic parts of Judaism,
what is this but making the Apostles declare that
they considered themselves free from all Moral
Obligation.

It is true, the Apostle does declare, " The
Law of the Spirit of Life in Christ Jesus hath made
us free from the Law of Sin and Death ;" and
many passages of the like import are scattered
through the Apostolic Writings. But every one
who reads the portion of Scripture from which
the above text is selected, will find, that the
Apostle, so far from arguing (as your Corre-

314 APPENDIX.

spondent states) that Christ " abolished'* " the
Moral and Preceptive part" of the Law, by " ri-
gidly and minutely obeying it," actually com-
mends that Law as u holy," and the Command^-
ment as "holy, just, and good :" (Rom. vii. 12.)
The subject of his lamentation is, that he, through
the debility of his nature, the strength of his
passions, and the unconquerable propensity to
evil that he finds within his heart, cannot observe
that Law so perfectly as he ought, and whose every
precept he confesses to be founded in wisdom,
purity, and justice: (Ibid. v. 1 3 to the end.) And
the ground of the exultation with which the next
Chapter commences, is, that — notwithstanding
his inability to keep the Law of God, and thus
render himself worthy of the Kingdom of Hea-
ven— he has nothing to fear from the penalties
annexed to it ; for that Jesus Christ has paid the
price of his ransom from eternal death. " There
is, therefore, now no condemnation to them which
are in Christ Jesus, who walk not after the flesh,
but after the Spirit ; for the Law of the Spirit of
Life in Christ Jesus hath made me free from the
Law of Sin and Death :'' (Rom. viii. 1,2.) I feel
persuaded that Philo-kalon, upon a more mature
consideration of this concluding passage, in con-
nexion with its context, will see that he has mis-
taken its signification; and that nothing could be
further from the Apostle's intention, than to assert
that the Moral Law was abolished by the Obedi-
ence of Christ, as was the Typical by the offering
of His body on the cross.

The Laws of Moses were given to the Children
of Israel ; who have been preserved, to the present

APPENDIX. 315

day, as a distinct people, for wise and gracious
purposes, on which it is beside our present pur-
pose to enlarge. But how it can be said, that
their Religion was given to them " exclusively " —
when its privileges were extended to men of every
nation, colour, or superstition, who submitted to
and performed all its requisitions — I am at a loss
to comprehend ! And equally unable am I to
account for another of your author's assertions ;
viz. that the Jewish Religion was (e superseded and
annulled" by the Christian. I have always under-
stood that Christianity was but a more advanced
stage of the same Religion as was promulgated to
the Jews ; that it abolished only its externals, but
retained the same object of adoration ; obeyed the
same Divine authority ; required the same qualifi-
cations of contrition, confession, and faith, in the
worshippers ; and trusted in the very same Re-
deemer for pardon and reconciliation : for the
Jew believed in the Messiah promised ; the Chris-
tian believes in Him who hath fulfilled all the
promises of the Saviour of Mankind. Hence it
would appear, that Christianity is rather the per-
fection, than the abolition of the Jewish Religion ;
for they are substantially the same : and, there-
fore, there can be nothing very " irrational " in
the " conduct" of those who scruple to violate
any of the Ten Commandments, unless it can be
proved from the New Testament that they have
been annulled.

It may be asked why the Saviour did not enjoin
the strict observance of the Sabbath, if he in-
tended the day to be kept in conformity with the
Commandment. But, before this objection can

316 APPENDIX.

have any force whatever, it must be proved that
it was necessary for our Lord to repeat the Com-
mandment, word for word, and sentence by sen-
tence, in order to ensure the obedience of His Dis-
ciples to the duty in question. But this it was
not ; for Christ saw that the persons whom he
addressed were already strict observers of the Sab-
bath, and most tenacious of the slightest interrup-
tion to its sacred duties. Nothing, therefore, re-
mained for him to do, but to sanction the cele-
bration of the day by his own example, and cor-
rect what was amiss in those who professed obe-
dience to the command of Moses ; and, conse-
quently, we find that he did both.

For the first : It were tedious to cite all the
passages from the Four Evangelists, which declare
that our Lord paid attention to this hallowed day,
according to the command of God : nor is it re-
quisite ; for one of them, St. Luke, informs us,
(ch. iv. 16,) that it was "His custom" to go into
the Synagogue on the Sabbath-day.

For the second : He found the Pharisees had
so disguised the Commandment by their false
glosses and traditions, as to persuade themselves,
and the people, that it was requisite to refrain
from works of mercy, and even from acts of ne-
cessity, on the Sabbath-day. But, instead of
acting from a tenderness of conscience, their mo-
tives were those of the basest hypocrisy ; substi-
tuting numerous Services and privations that were
not required, for that Spiritual observance of the
day which alone could prove acceptable to God.
In this manner did they u make void the Law by
their Traditions ;" and render the Sabbath a bur-

APPENDIX. 317

densome and painful duty, rather than a refresh-
ing day of rest. Our Lord, with a bold and de-
cisive hand, drew aside the veil, unmasked their
dissimulation, and declared — what? — not that
they should run into the opposite extreme, and
violate the command of Moses, but that they
should celebrate the Sabbath as the Law required,
withoutanyadjunctsoftheirown: (Matt.xii.Q-lS.)

But a Query arises here ; which, if Philo-kalon
is unable satisfactorily to solve, will leave the
whole of his reasoning with a very slender sup-
port. Since the Saviour did all that could be
necessary to ensure the continuance of the Sab-
bath in his Church ; had He, on the other hand,
intended to make any alteration in the observance
of that day, was it not absolutely requisite for
Him to state that alteration, and not leave us to
guess at the particular clause or clauses of the
Commandment that might be omitted with im-
punity ?.. I think every candid mind will allow
that it was requisite : otherwise it would expose
our Heavenly Teacher to the imputation of leav-
ing His Disciples in the dark, as to His intention
on a point of such moment. And, since he has
not done so with respect to any single passage of
the Commandment, but has left the whole as He
found it (except, indeed, that He has freed it of
its numerous perversions), the only fair and legi-
timate inference can be, that He intended the
Law regarding the Sabbath to remain in His
Church unaltered.

Since, then, our Lord sanctioned the Sabbath
by a personal observance of its duties, and took
such pains to correct the abuses which the Jewish

318 APPENDIX.

Rulers had introduced — while He made no altera-
tion in the Law itself that commanded the ob-
servance of that day — can we be reasoning on
the principles of sound logic, to infer that we are
at liberty to employ Heathen at our houses — i.e.
to let " the stranger work within our gates" on
Sunday — merely because it is not prohibited in
the New Testament as well as in the Old f And
can it be fairly concluded, from the Saviour's
omitting to repeat the Fourth Commandment,
that we may reject the whole, or such part of it
as it suits not our convenience or inclination to
observe ?

I would beg once more to refer your Corre-
spondent to the Redeemer's express command
" to the multitude and to His Disciples" con-
tained in Matthew xxiii. 3 : " All, therefore, what-
soever they (the Scribes and Pharisees, ver. 2)
bid you observe, that observe and do :" and
the reason for this command is given in the
second verse — they " sit in Moses' seat." This
does not seem to accord with Philo-kalon's asser-
tion, that the whole of the Jewish Religion, as
well the Preceptive as the Typical part, is annulled
and superseded by Christianity : and, to my view
at least, it amounts to a command to observe the
Sabbath according to the Jewish Religion; for this,
it is well known, was one of the principal laws
which the Scribes and Pharisees enforced. It
will avail nothing to say, that this command may
have been addressed to the People as Jews, for it
was given to His Disciples at the same time : and
had He meant the latter to be free from any part of
the law in question, on their renouncing Judaism,

APPENDIX. 319

He would have told them so, and they would
not have failed to publish the same to the
Churches which they afterwards established : but
not a single passage to this effect is to be found,
throughout their Writings.

I never before heard or saw it gravely stated,
that we were not at liberty to employ workmen
when we please, without incurring " the guilt of
those crimes" which the vicious may commit
when we cease to keep them at work. But I
think it unnecessary to swell this Paper, by a reply
to the latter part of your Cor respondent's Letter;
else it were easy to shew, that the man who is
really disposed to gambling, drunkenness, and the
like, will surely pursue his vicious propensity at
one time, if not at another : and a caviller might
contend, that knowing a workman or servant to
be so inclined, would furnish a good reason for
his dismissal altogether ; since, by giving him
employment, you (doubtless, unintentionally) add
fuel to the flame of his passions, for you enable
him thereby to provide himself with the means of
illicit gratification.

But, having shewn it to be the Christian's duty
to observe the Sabbath in this particular as well
as every other, he has nothing to do with the
consequences. Let him obey the Commandment
of God, and he will keep his own " conscience
void of offence," whatever happen to those whom
he may forbid to work upon his premises on this
hallowed day.

Philo-kalon, however, may not have given it a
thought, that his arguments on this point, make
the Jews equally guilty with Christians, for dis-

320 APPENDIX.

missing the Heathen from their work on the Sab-
bath ; yet he will surely allow, that they were
right in obeying the Divine Law.

I am quite at a loss to divine what could have
been Philo-kalon's intention, in making this at-
tempt to weaken the Christian's obligation to ob-
serve the Sabbath ; for I give him too much cre-
dit for consistency with the name he has assumed,
to think he could have contemplated or suspected
any evil to result from it. Yet, if it be fair to
judge of a person's respect for the Sunday by the
manner in which he spends it, I would venture
to say, that there are many who would heartily
thank your Correspondent, could he relieve their
consciences of the Sabbath altogether ; and I
feel persuaded, that such will hail his Letter as a
welcome harbinger, to set them at liberty from
the burthensome and unwelcome tasks of the day.
They find themselves permitted to have work-
men about the house, provided they shut them-
selves up ; but, feeling no taste for the sacred
occupations which Philo-kalon assigns them, it is
not likely that they will submit long to what they
must consider little short of incarceration : hence,
they will not find much difficulty in persuading
themselves, that there can be no great harm in
looking at the people, giving one or two direc-
tions, and so forth ; until they will be found en-
tering into a regular superintendence of what is
going on, and disregarding every duty that was
intended to distinguish the Day of Rest.

Philo-kalon must be too well acquainted with
mankind, not to know that many will argue and
practise thus ; and I cannot but think he would

APPENDIX. 321

regret to have afforded any, the slightest aid, to
entrench themselves in error and vice. I should
like to see such a pen as his, employed in defence
of the bulwarks of Sacred Truth and Virtue ; but
he must excuse me if I say, that his present
communication appears to me calculated to
weaken, and even undermine them. Some contend
against the Sabbath altogether, for the very rea-
son that he assigns for dispensing with that clause of
the Commandment which forbids the employment
of " the stranger within our gates," viz. because
it is not commanded in the New Testament : and
they have nearly as much reason on their side as
he has. Infidelity, like a swelling stream, exerts
all its force to shake the embankments by which
it is confined. The removal of one restraint will
be as an opening at which it will enter : soon will
the breach be widened ; one stone will fall after
another ; until the torrent rush on with an im-
petuosity that shall defy all resistance, wash down
its ancient barriers,, overwhelm every Divine Insti-
tution^ and leave us the sport of each noxious and
varying blast that assails us. This unhappy pro-
spect has been realized in the fate of too many
victims of the Law, who have confessed that their
vicious career began in the neglect of the Sabbath.
And — if I have succeeded in impressing others
with my own conviction, that the habitual disre-
gard of the clause of the Fourth Commandment
now in question will, in most cases, if not in all,
lead to the rejection of the Sabbath altogether,
as its natural consequence — every true lover of
that which is good will see the danger of surren-
dering the disputed point, and the necessity, the

322 APPENDIX.

expediency, of maintaining, that the Law which
Jehovah made for the celebration of the Sabbath
is as binding on the Christian as it was on the
Jew.

(Signed) PHILO-ALETHINON.

YC

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