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and since to Eutychian Bishops, the name by which they are known over India, the St. TнOMAS CHRISTIANS, imports an origin which reaches far beyond either of these sects; and we may justly wonder, that, under the influence of such disadvantages, they should not now be chargeable with some vital and radical error in Christianity; which certainly is not the case; though some of them may hold, like some in our country, metaphysical errors in doctrine.

No sooner shall our Church begin to enlarge her pale, and to open her maternal arms to receive the outcasts of the visible Church in the British dominions throughout the world, than her affections will be powerfully attracted by the circumstances, wants, and character of the Syrian Church of Malay-ala *.

is that from ignorance. And those Catholic Lords, who shall have spirit enough to urge the diffusion of the Bible, and establishment of schools, notwithstanding the resistance of the priests, (for who will allege, that the Romish priests in Ireland are an enlightened body, or that their judgment is to be consulted on subjects referring to the peace of the United Kingdom?) will do most for the intellectual improvement, the loyal demeanour, and the best interests of the people.

* There is no room, however, on the part of other Churches in Europe, to reflect on the Church of England

The region of this people will be contiguous to the boundary of the proposed bishoprics of Madras and Bombay.

for want of zeal in extending the boundary of the Church of Christ in the world. The Church of Scotland has been as deficient in this respect as the Church of England. Nor is this an argument for the Dissenter against National Establishments, as though their zeal must necessarily degenerate. By no means. The Church of Rome prosecuted the object of evangelizing nations according to her tenets, with ardour and perseverance. As to the smaller denominations in England and Scotland, we have before seen, that, in regard to the evangelization of the world, they seemed not, till lately, to consider that it concerned them at all.


THE Civilization of Hindostan ought to be the chief and ultimate object of our maintaining empire in that country. It is lawful for our nation to enrich herself with its products, and to make it a source of dignity and power; but if she lose sight of the good of the people, that is, the Christian Civilization of her heathen subjects, as her ultimate object in the subjugation and future dominion of that country, she loses sight of her character as a Christian nation.

It has been so often asserted, that the tranquil enjoyment of commerce alone is a justifiable ultimate object in maintaining dominion by the sword in India, that many persons really believe it. The young race of men who go out to direct the commerce of the East receive the opinion from their fathers, and, after a long residence there, it is firmly fixed in their minds, and becomes in a manner constitutional. If they return to direct the same commerce in this country, they are exceedingly astonished to hear the truth of the maxim called into question, particularly as it constitutes the principle on which large volumes have been

written; the reasoning of which, indeed, they allow is not much disturbed by the intervention of Christian positions. But, if the sanction and authorities in its favour were a thousand times greater than they are, the proposition, "That the expor"tation of wealth is a justifiable sole end, and "ultimate object, in the subjugation and perma"nent dominion of India by Great Britain," is utterly repugnant to the principles of revealed religion, to charity, and to humanity.

It is of little consequence what our country thought of this subject, in the gradual stages of conquest and of acquisition. The case is now before the nation, in its full dimensions, for the first time. It is this. A Christian people (to whom the world looks for example) have, by means of that power which Providence has given them, subjected to their dominion certain heathen nations; and they look to maintain that dominion for many hundred years. The ultimate object of the adventurers who obtained the first footing on a part of this Empire, was-the commerce of the country. What ought to be the ultimate object of the Christian people, who possess the whole Empire?

It may surely be expected, that the Imperial

Parliament will decide, "That, while our aggran"disement by commerce is lawful, and may be "prosecuted as a source of prosperity and great"ness, the ultimate object of the nation, in the subjection and permanent dominion of Hin"dostan, is to be found in the INJUNCTIONS of "Christianity."


It is painful to reflect, that the laws respecting India (saving the pious and obsolete clauses in the first Charters) have, in general, the appearance of being made under the supposition that Christianity was not true. For what recogni tion is there of the solemn injunctions contained in the Old and New Testament? Let the nation stand in the room of the individual (for her responsibility is yet greater than that of the individual), and hear the precepts addressed to her.

1. "Love thy neighbour as thyself."-Do we consider the Hindoo as our neighbour? And if we do, has the nation acted toward him as the Good Samaritan ?

2. As ye would that others should do unto "you, do ye also unto them."-Have we done unto the Hindoo that, which the first Christian people did unto us, when they found us immersed

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