Free Press in India. years, had preserved their religi 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 neighbour 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 Syrian 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 66 731 of liberty. Nor have the exertions of 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 long 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-general 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. 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, that are not excommunicate, and the recoverie of excommunicate persons is to bee endeavoured by all Christians, especially 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. "4. That all Ministers within this province are required to hould a course of publicke Catachiseinge. "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 knowledge of persons that are Members of theire congregations, respectively, that 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 Account of the Establishment of Presbyterianism in Manchester. 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 unordaynd, and disclaime Classical 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, 733 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 congre. gation, 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 according to the Presbiteriall way, or renounce theire former ordination, or are ordaynd by non-officers. "31. An account to bee required of, and given by, the delegate unto this synode of the state of the severall Classis, how manie Congregationall Eldershippes are in each Classis, how theire Classicall Meetings are observed, both for tyme and number. And the severall Classis are required to take an account of, at the Congregationall Eldershippes in theire lymitts, how theire Meeteings are observed, whether the congregations have the Lord's Supper constantly, and how the government is put in execution; and whether the monetly [monthly] fasts bee constantly observed. "32. Ordinary omission of duties of religion, as prayer and such like jointly to bee performed by the familie, is scandalouse in the governoure thereof. "33. The Eldershippes are to take notice of scandalouse gamsters. "34. A voluntarie entertaininge of Papists as servants or Tablers [I am not quite sure that the last word is rightly deciphered] is scandalouse. 35. The Ruleing Elders in a congregation may acte in a Classis without a Minister of the same congregation. "36, A Minister comeinge to a Classis for approbation, beinge of evil report, is not to bee approved of by them, until he bee cleared thereof before them. "37. If a minister give way to one to preach in his place that hath been to his knowledge denyed approbation by that Classis, he shall bee the first time admonished by the Classis. "38. If a person sent for to give testimonie to a cause dependinge before an Eldershippe, and appeareinge refuseth to take oath, or make answeare to the examination, hee is to bee admonished by them, and persistinge, to bee further censured. "39. Sittinge and drinkinge unnecessarilie in an alehouse or taverne on the Lord's-Day shall be censurable. "40. An exhortation to the severall Churches in this Province made and published by this Synod is ordered to be published in everie Eldershippe and Congregation in this Province. "41. If any difference bee in a congregation about Ticketts given to communicants, if the Eldershippe cannot end it, they are to have recourse to the Classis, and if they determine it not, to the Provinciall Assemblie. "42. A Committee is appointed to consult and resolve such difficulties as may occurre, and concerne our publicke acteinge in our offices, which shall meete "The 31st Meetinge at Manchester, April 10th, 1649, "4. The Sermon heereafter for the Classis, is to begin at tenn a clock, and to continue till eleven, and notice thereof to be given to the Minister that is to preach to observe the order. "5. George Peake of Carrington, in Cheshire, aged about 54 years deposed, saith, that his daughter Elizabeth was married to Richard Smith of Flixton, about September, 1648, without his consent; and that shee tould him shee was married in the night tyme, by Mr. Birch, scholemaster at Prestwich. "8. Mr. Warden and Mr. Angier to speake to the Elders electe for Salford, to move them to stand to theire election. "12. Delegates for the Provinciall Meetinge at Preston the first of May next. "Mr. HOLLINWORTH, Mr. CONSTANTINE, Mr. SERGEANT, Ministers. Elders. "The 32th Meetinge at Manchester, May 8th, 1649. "2. Mr. Dury returned in his si quis, or instrument, with a certificate subscribed by several of the inhabitants of Gorton, testifieinge that the instrument hath beene published in the Church of Gorton, and afterwards affixt on the church doore accordinge to order. And nothinge at all obiected against his proceedinge to ordination. "3. Whereas the Churchwardens of the parish of Prestwich did in the name of manie of the Parishioners aforesaid, expresse theire willingnes to have Mr. Isaac Allen for theire Pastor; and whereas another partie of the said inhabitants Letters from the late Rev. James Nicol. of Prestwich appeared against the said Mr. Isaac Allen for his non-officiateinge at Prestwich aforesaid, It is ordered, that those that doe appeare in the behalfe of Mr. Allen, they give in their names in writinge, the next Classe at Manchester. And also ordered, that nothing bee done against Mr. Allen, untill such tyme as the parties appeareinge for him come in to make out what they can on theire be halfe. "4. Mr. Birch, Scholemaster at Prestwich, havinge been formerly admonished for makeinge clandestine marriages and private baptizeinge of children, and hath notwithstandinge, since his admonition, offended herein contrarie to the directorie. It is ordered that the said Mr. Birch, bee from henceforth inhibited from the exercise of all Ministeriall offices within the bounds of this Classe of Manchester. And it is ordered that this Inhibition bee published in the congregation of Prestwich. 6. Warrants to be sent to Mr. Jones, Mr. Woolmer, Mr. Benson, and Mr. Clayton, to shew cause wherefore they doe not frequent Classicall Meetings as formerly. "9. A new summon to bee sent to the Elders of Ouldham to come in the next Classe." 735 your last communication, for which I feel myself at present altogether unequal, I design to give you a sketch of my history, which will include my apology, and, at the same time, if such is the will of Providence, it may also prove to be "the last speech, confession and dying words" of your friend. For many years I have been much subject to a stomach and bowel complaint, which, though not so severe as to preclude me from performing the duties of my situation, has scarcely left me a week of uninterrupted good health. You may easily conceive that this radical defect in my constitution for such from early recollections I am convinced is its real character has not been removed by the process of time; on the contrary, every year has rather increased it; and though the use of medicine, to which I am obliged daily to have recourse, has enabled me to enjoy a good deal of happiness in literary pursuits, and in the society of my friends and family, yet still, upon the whole, I have been making it worse. In consequence of this, immediately after I received your last letter, a young gentleman in Edin Letters from the late Rev. J. Nicol. burgh, who has long been a particular LETTER II. Traquair Manse, May 5, 1819. MY DEAR SIR, YOU YOU are by no means to suppose that I deem this meagre scrawl, for such I fear it will prove, any equivalent for your friendly letter which I received some months ago. When I tell you that I am writing this in bed, propped upon my elbow, you will believe me, when I assure you, that the sole design of my writing, at this time, is to inform you that I am "still in the land of the living;" that though I have long been silent, yet my heart is not dead to friendship; and that though I may seem to have forgot the friends of truth and of religion, yet I have never ceased to rejoice in their joy; and the very love of the dearest interests of religion has given you the grounds of suspecting my attachment, which I fear may have taken place. Instead, therefore, of entering into any disquisition on the interesting topics of friend of mine, and is one of my heritors, insisted that I would come to town for medical advice, offered me every accommodation in his father's family during my stay, and, with his wonted generosity, sent out his father's carriage to convey ine to the metropolis. I need not say that I accepted his kind invitation; that I carried your letter to Edinburgh in order to answer it during my abode there; and that, as my other studies were to be broken off for two weeks at least, I sincerely resolved to pay all my literary debts, and yours among the rest. But what is man! Notwithstanding all my virtuous resolutions, matters turned out in Edinburgh very differently from what I expected. Uneasy, and even sick with medicine, unable almost to command a single hour from the attention and solicitude of my friends, and hoping that every succeeding day would prove more propitious to thought than the present, the whole two weeks that mained in Edinburgh, passed away without my ever putting pen to paper, re |