I HAVE heard with pleasure of the glorious Revolution lately accomplished at Goa. The prominent part which you have acted on the interesting occasion, induces me to offer to your consideration some remarks on the advantages of establishing in that city a Free Press. I am aware that there existed a Press at Goa soon after the era of Printing, but it was free only to serve the purposes of despotism, and to issue the rigorous mandates of a barbarous Inquisition. On this subject it must not be forgotten that the settlements of Portugal for merly extended along the coast of Africa and Asia nearly from the Cape of Good Hope to the Sea of China, and also comprehended most of the islands in the Malayan Archipelago, and that in all these places the Portuguese language is still spoken, and thus offers the most favourable medium of communicating knowledge, which, by the resistless aid of a Free Press, may at length diffuse itself through the extensive regions of the East.

It has been well said, that in the invention of Printing is contained the embryo which, in its maturity, will annihilate the slavery of the human race. Hence I shall endeavour to prove, that a Free Press, co-operating with a good system of general education, must in the issue destroy bigotry and despotism in Indostan.

There are three principal sources from whence the Hindoo society is susceptible of improvement: these are, justice, education and discussion. The political, civil and criminal laws of the Hindoos and Mahomedans are interwoven with their theology, and the union of their divine and human codes has a direct tendency to introduce and to perpetuate despotism. The introduction of a pure worship, and a just and equitable code of laws, is therefore essential to their welfare. The great mass of the Hindoos have, from time immemorial, received the rudiments of education. They have been instructed in the fabulous tales of their gods—their cruelties, their immoralities, and their abominations. Thus a vicious education has effectually tended to perpetuate the errors of bigotry and oppression; whereas, by

VOL. XVII.

5 A

a contrary course of discipline, their minds would have been enlightened

and their condition ameliorated st Free Press is, however, what is most wanted to accelerate their advancement, because the grand instrument for the improvement of the mind is the publication of truth, and, for propagating truth, discussion. By the collision of prejudices, where mind encounters mind, truth must be elicited. In this contest, Government should observe neutrality; for truth will most flourish where, like commerce, it is left unrestrained. When the great Colbert proposed to interfere with trade, even by protecting regulations, the merchants wisely answered, "Laissez nous faire."

History teaches, that a reformation in the religion of the Hindoos could not be effected by the intolerant Mahomedan; nor by the Inquisition, with its synods and censors, and their impious decrees; nor even by the preaching of pious Missionaries. It cannot fail, however, to be produced, as in Europe, by the influence of free discussion. No religion probably ever deviated more from just principles than that professed by Christians during the dark ages, till the era of the Reformation. The vices of Popery, the restoration of learning, and the invention of Printing, by which learning was diffused, united to produce that event. "Man awoke from the lethargy in which for ages he had slept, to contemplate the beauties of truth, and to exercise his reason." Luther was the first who opposed the profitable traffic in indulgencies. The Pope threatened his person, and condemned his writings to the flames. Succeeding Popes went farther than Leo. They rightly judged that a Free Press was incompatible with the support of their superstition their oblations, penances, pilgrimages, mortifications, indulgencies, and other buffooneries. "We must put down the Press," said Wolsey, "or it will put us down." All their efforts were therefore directed to this object, but the Press triumphed. The Popes proscribed all heretical works, and excommunicated all who read them. They caused the ancient ecclesiastical writings to be mangled and interpolated; passages to be erased, and others inserted. An

Index Expurgatorius, or catalogue of prohibited books, was published at Madrid under the sanction of the Inquisition. It consisted of 900 pages closely printed. The framers of the Index condemned, either wholly or in part, not only works on religion, but those relating to polite literature and science. Of all translations of the Bible, whether printed or in manuscript, they forbade the use. On the works of reputed heretics, and on all they might in future compose, was passed the same unqualified censure. Some of Erasmus's writings, however, these gloomy persecutors allowed to be published, with the words "Erasmi Roterodami, auctoris damnati," inscribed in the title-page, annexing the following note: Opera omnia Erasmi, caute legenda, tam multa enim insunt correctione digna, ut vix omnia expurgari possuit." Here, then, was a systematic attempt to perpetuate ignorance and superstition, to corrupt the sources of truth, and to disseminate error and falsehood. Should it be asked, Why now declaim against the Inquisition? It may be answered, Because its frightful decrees substantially exist in every country where the Press is still under any restrictions not essential to the maintenance of civil liberty; and because twelve millions of my fellow-subjects in the Madras Presidency are actually under a Censor of Heretical Pravity. This officer has lately prevented the printing in Tamul of the Prayer-Book of the Unitarians-a sect of all others the most likely to introduce Christianity in the East. In like manner, Censor Wood might suppress the religious works of the Roman Catholics, the Methodists, Presbyterians, or other sects differing with that infallible judge of orthodoxy.

The Reformation vindicated political as well as religious rights, because it destroyed superstition, which is the root of despotism. A militia of 600,000 highly-disciplined priests, backed by myriads of bigots, were baffled by a monk and the asserters of reason. The Press enabled the first Reformers to give a wide circulation to their thoughts; which, but for such an advantage, had been confined to the place where their principles had been first inculcated. May not simi

lar results be fairly expected to apper in Indostan, through the medium Education, of a Free Press, and the preachings of Missionaries and nuts Reformers?

Be it asserted that Pagan Chris anity has no resemblance to the super stition that now prevails in Indostan I contend, on the contrary, that superstitions resemble each other a their origin and influence. They ar all founded in error, and promote spotism. Whereas the prominent is tures of most religions resemble ear other as being founded in reasona the belief of God, and the inculcatin of virtue, which is the essence of berty. The Hindoo religion, in i uncorrupted state, approaches to system of pure theism. The m learned Brahmins are Unitarians, cording to the doctrine of Kreesha but they so far comply with the prejudices of the vulgar as outwardly » perform all the ceremonies prescribed by the Vieds. The great bulk of the Hindoos, on the contrary, are s into gross superstition, and, instead d limiting their belief" to one unknowz, true Being, the Creator, Preserve and Destroyer of the universe," the have enlisted Three Hundred and Thirty Millions of Gods into their se vice. Mahomedanism is a compon of Judaism and Christianity, joined the belief of certain absurd tales and pretensions added by Mahomet. T Wahaubees have overrun Arabia, S ria, and Persia, for the purpose of storing the simple Unitarianism of the Koran. We are, in fact, obliged t the Mahomedans for the destruction of Idolatry and Paganism in parts of the world. Their great cri is that of endeavouring to enfo their creed by the sword. Mabet vowed to convert by force of arms br whole Hindoo race to Mahome ism. In twenty years he invaded dostan twelve times, and spared age nor sex. Tippoo boasts th threw down 8000 idol temples 5 subdued Coorg, and drove 70st its inhabitants like cattle to Sep patam, forced them to profess Jude medanism, and then sent them bas serve as slaves under his Zemin This was not a course calciareform or to convert the Her who, for upwards of three thou

on.

The numerous followers of Confucius have, no less than the Hindoos, deviated from the pure worship of the founders of their faith. The religion professed by literary persons and men of rank in China, consists in a deep, inward veneration of God. “Live," says Confucius, “as, dying, you would have lived; and do unto your neigh bour as you would he should do unto you." "This sect," says Lord Kaimes, "have neither priests nor temples, and their religion is perhaps the most refined system ever practised by men. It has been objected to as not fitted for the human race." Thus we perceive that the doctrines of the Hindoo, the Mahomedan, and the Confucian religions, all assimilate in the belief of one, and only one, God; and that all of them, in the progress of ignorance, degenerate into gross and cruel superstition, accompanied by despotism. The only means of reforming them, and restoring among them a pure worship, is by the light of reason. In further confirmation of this argument, a noble author has observed, "that as unity in the Deity was not esta blished in the countries where the Christian religion was first promulgated, Christianity could not fail to prevail over Paganism; for improvement in the mental faculties leads by sure steps, though slow, to one God." The superstitious and intolerant Portuguese were sure to fail in their work of conversion. When Vasco de Gama arrived at Cochin, he found the Syrian Christians established there under a King. The Portuguese immediately claimed the churches as belonging to the Pope. The Syrian Christians replied, "We never heard of the Pope, and have for 1300 years had Bishops appointed by the Patriarch of Antioch." The Portuguese Archbishop held a synod near Cochin, at which 150 Syrían clergy appeared. His Holiness accused them of having married wives, of rejecting purgatory, the invocation of saints, and the worship of images. These heresies he commanded them to abjure under pain of suspension; while the Inquisition at Goa decreed that all their sacred books should be burned. From these persecutors the Syrian Christians fled to the forests on the mountains-every where the asylum

unassuming Missionaries, unaided by a Free Press, been more successful than those of the intolerant Mahomedans and Portuguese. They have, however, done no wrong, and much good, by their charities, by diffusing education, and by the example of their virtuous lives. Yet Abbé Dubois, who sacrificed more than thirty years of his life to promote the conversion of the Hindoos, has declared the measure hopeless; and that he never knew a single instance of a Hindoo becoming a genuine convert to Christianity.

It is not to be denied, but proudly asserted, that a Free Press must at length produce in Asia one of the greatest revolutions that ever appeared in the world. The government of the Hindoos is a theocracy. Their manners, customs, and mode of thinking

En

their castes, their laws, their despotism-all rest upon this superstition, which cannot fong prevail if exposed to collision with a Free Press. This engine must destroy bigotry, and tear up despotism by the roots. It may be said, that such a revolution is dangerous. If so, it follows that the conversion of the Hindoos to Christianity would be equally dangerous; for by no arts could it be effected without a total subversion of the present state of society. I deny, however, that a free discussion, regulated by wholesome laws, is dangerous. During the administration of Warren Hastings, the Press was free to licentiousness. Now this was a period of extreme difficulty and hazard. gland was at war with America and with all Europe. Bengal was threatened by Boemsha; Benares was in revolt; Oude convulsed, and the Seiks were plundering the Doab; Madras, exhausted by famine, was invaded by Hyder; and Bombay was engaged in a contest with Scindia and Holkar. Hastings was constantly outvoted by his Council; and there was not a rupee in the Treasury. The Supreme Court was appointed as a check to misrule and oppression, and it set itself in opposition to the Governor. Not a judge was on speaking terms with the Governor-General or his Council. Writers were sure of protection while they transgressed not the law of libel. The Press was even so honest and indiscreet as to attack with

its poignant satire the Governor-gene

ral and "Lord Poolbundee," the Chief-Justice. In short, British India was threatened with ruin; the Press was free, and it was saved.

In farther proof of the passive and tolerant spirit of the Hindoos, and the safety of discusion, I shall mention a remarkable event that occurred some years since at Isbra, in the immediate vicinity of Calcutta. While Jugger naut's temple was there passing over a human victim in the presence of a hundred thousand zealots, Christian Missionaries were preaching to them unmolested, and distributing printed papers expressly designed to expose their cruel superstition. As another instance, I shall notice the work of Bruja Mahema, entitled "Strictures on Hindoo Polytheism," which has long been in wide circulation without producing the least alarm. Had this book, which contains a satirical, argumentative, and masterly exposure of the absurdities of the present Hindoo superstition, been submitted to a Censor, it would have been suppressed, or have been published under the sanction of Government. If suppressed, there would have been an end to free inquiry; if allowed, it would have gone forth with the mark of public authority, and might have excited strong jealousies. We are not to imagine that the discussion of religious subjects is a novelty in Indostan. The natives are exceedingly fond of discussion, and have been writing on the nature of the Divine essence and the doctrines of their faith for twenty centuries.

I shall now close this Letter by expressing an anxious hope that a Free Press may be established at Goa; that from it may diverge a flood of light; and that your liberties may be immortal.

I have the honour,
Gentlemen,

To subscribe myself,
Your most devoted Servant,
LEICESTER STANHOPE.

siderable time, I have not been able sooner to resume the task of making extracts. I now send you, as promised in my last, (Vol. XVII. 147,) the Resolutions of the "Provinciall Synod at Preston" entire, with a few extracts from the 31st and 32nd Meetings of the Classis. W. J.

"By the Provinciall Synod assembled continueinge unto Feb. the 7o, Anno suat Preston, Novembre 140, 1648, and pradicto.

"The Synod propoundinge to hear and resolve such difficult questions as the delegates should bringe in from their severall Classis for resolution, resolveth as followese.

"1. That the discipline of the Church is to bee extended in the exercise of it to all persons professinge Christian religion within our locall bounds, respectively, coverie of excommunicate persons is to that are not excommunicate, and the rebee endeavoured by all Christians, espe cially by the Church officers.

2. That the Ministers and ruleinge Elders are to laboure accordinge to theire places, to bringe all theire people to the knowledge of the Christian faith and religion.

"3. That Catachiseinge by way of question and answere is a Minister's dutie.

province are required to hould a course of publicke Catachiseinge.

"4. That all Ministers within this

"5. That the Minister in everie place is to endeavoure dilligently to bringe in all to be catachized by him, either publickely or privately, and the assemblie's Catachismes are recommended to this

use.

"6. That there is not onely one way warranted or prescribed by the word of God for the Eldershippes satisfieing themselves of the sufficiencie in point of knowtheire congregations, respectively, that ledge of persons that are Members of they may be admitted to the Lord's Sup

per.

"7. That it is not lawfull for the Eldershipps to tye themselves to one way, as aforesaid (suppose it bee exanimation before them) when that one attaines not the end, and another probably may doe it.

"8. The choice of the manner of the Eldershipp's satisfaction concerneinge a person's sufficiencie in pointe of knowledge for the Lord's Supper, is left to the Eldershippe. Provided that noe Minister or other person or other persons of the Eldershippe take upon them to admitte of anie person to that Ordinance, unlesse the Eldershippe be satisfied of the said

sufficiency, and do consent to the said admission.

"9. A congregationall Eldershippe may trye and censure one of theire Elders.

10. A private Member of a Congregation may not refuse to be tryed before the Eldershippe upon pretence they are a partie against him.

"11. The Eldershippe is to observe whether or noe the Communicants come constantly to the Lord's Supper.

"12. It is left to the discretion of the Eldershippe to use such meanes as they shall judge expedient to discover that constancie, provided that noe meanes be used that hath beene found offensive.

"13. A Minister and twoe Elders may suffice to constitute a congregationall Eldershippe.

"14. Such as preach within our bounds beinge unordayud, and disclaime Classicall power, are first to bee dealt with by conferrence to refrain them, some beinge designed to conferre with them by the Classis, if they refuse to appear before the Classis.

"15. Delinquents in the late warres not to be received to the Lord's Supper without giveing satisfaction to the Eldershippe of their repentance.

16 Ministers or Elders neglectinge to observe the Meetings of the severall Presbiteries, are first to bee admonished by the Presbiters which they soe neglecte.

"17. A Minister removeinge out of one Classis into another shall bringe testimonialls both from the Congregation and Classicall Presbiteries from which, to the Congregation and Classis unto which hee removes, before hee bee approved or admitted by them.

"18. A Minister officiateing in any of our assemblies for anie continuance without applyinge himself to the Classis for approbation, is to bee admonished, and further proceeded against upon his persistencie.

"19. If a Minister shall administer the Lord's Supper to anie congregation promiscuously, (that is, without severinge the ignorant and scandelouse,) so farre as lyes in him, hee is after admonition to be suspended.

"20. The question whether the children of anie parents lyinge under the imputation of ignorance or scandall, yet not beinge cast out of the Church, may bee denyed baptisme. Resolved in the negative.

"21. If anie Ministers or Elders that have taken up the government desert the same in not executeinge theire dutie in it, they are first to bee conferred with by the Eldershippe to which they belonge,

and if they persist to bee admonished, and if they persist to bee suspended, unlesse the reasons of the partie desertinge bee satisfactorie to the Eldershippe.

"22. A new election of Elders may bee made in a place where there is an Eldershippe constituted, in case that either anie of those chosen dye, or depart the congregation, or lay downe theire office, or the number already chosen bee incompentent to the congregation.

"23. A Classis may take a view of, and make enquirie into, the carriage of the severall Church officers within its lymitts, and may desire some able members of a neighboure Classis to be present with, and afford theire counsell to them therein.

"24. A dependent in anie cause is not to appeale from anie inferioure to a superioure Presbiterie before a censure past in the Presbiterie appealed from, save that a defendent may bee heard by the superiour Presbiterie complaineinge of an unjust delay or neglect of hearinge in the inferioure.

"25. Anie scandall whatever contained under the rules of the Ordinance of Parliament of August 29, 1648, page 41 and 42, ought to be proceeded against unto the censure of admonition, suspension or excommunication as the case de

serves.

"26. Anie Minister or person that shall make anie marriage without publication of the purpose of the said marriage before accordinge to the directorie, or shall baptize anie child privately, shall be censured by the Classis. And the Eldershippe shall be dilligent in enquireinge after, and bringinge to censure all such offenders.

"27. Where there is a Congregation destitute of a Ministrie, or of an Eldershippe, by reason whereof the Lord's Supper is not constantly administered, any member thereof may repaire to the Eldershippe of anie neighbouringe congregation, and approveing himself to the said Eldershippe, may be admitted to communicate in theire congregation.

"28. A scandalouse fault committed above a yeare since, and still remaininge publickly scandalouse in any person, is to come within the compass of the Eldershippe's cognizance.

29. One ordained Minister by a Bishoppe since the abolition of Episcopacie by the Parliament, may not bee admitted as a Minister to a place, without satisfaction given for his acceptinge of the said ordination.

"30. None are to bee approved by anie Classis to a place of officiateing in preachinge, that refuse to be ordayned