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were among the Directors, and, probably, some sharp discussion. But the practical result was a despatch to India, in which the question was considered, in a calm judicial spirit, and instructions issued, in my opinion, admirably suited to the requirements of the

case.

The despatch, which, after much careful preparation, was signed on the 7th of September, 1808, expressed the wish of the Court that it should be distinctly understood that they were very from being averse to the introduction of Christianity into India, or indifferent to the benefits which would result from a general diffusion of its doctrines. "But," said the Court, "we have a fixed and settled opinion, that nothing could be more unwise and impolitic-nothing even more unlikely to frustrate the hopes and endeavours of those who aim at the very object, the introduction of Christianity among the native inhabitants-than any imprudent or injudicious attempt to introduce it by means which should irritate and alarm their religious prejudices." And having enlarged on these propositions, they went on to counsel a course of non-interference on the part of the local Government. "We rely on your discretion," they said, "that you will abstain from all unnecessary or ostentatious interference with their (the missionaries') proceedings. On the other hand, it will be your bounden duty, vigilantly to guard the public tranquillity from interruption, and to impress upon the minds of all the inhabitants of India that the British faith on which they rely for the

MODERATION OF THE MISSIONARIES.

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free exercise of their religion will be invariably maintained."*

I am bound to say that I do not think that the Serampore missionaries were open to the charge of indiscretion. They conducted their weighty affairs with earnestness and with zeal, but with an amount of prudence-it may be almost said of forbearanceand with a regard for constituted authority and what is commonly called "public convenience," not only very creditable, but very surprising, considering the circumstances in which they were placed. Their whole bearing towards the Government was admirable. And it should never be forgotten, that Andrew Fuller, the mainspring of the Baptist Missionary Society in England, who was less, or rather not at all, within the reach of the powerful influences of a despotism like that of the British Government in India, never failed to counsel submission to the magistrate, as one of the first duties of a Christian. But a good time was now coming. It was decreed by Providence that a change in the law very favourable to the Christian enterprise, should be inaugurated by the British legislature; and in expectation of this event the missionaries laboured patiently and hopefully in the face of strong opposition. The instructions

The despatch will be found entire in the Appendix. There is one passage in it which I think ought to be excepted from the general praise which I, at least, am disposed to bestow upon it. The Indian Government, in one of the despatches under reply, had expressed a hope that the Court of Directors would not "encourage any accession to the number of missionaries actually em

ployed under the protection of the British Government;" and to this the Court now replied, "You are of course aware that many of the meritorious individuals who have devoted themselves to these labours were not British subjects, or living under our authority, and that none of the missionaries have proceeded to Bengal with our license." This appears to me to be an unworthy evasion.

from the Court of Directors, not to put forth the authority of the Government against the missionaries, if such a demonstration could possibly be avoided, were only operative for a time. After a few years, they were either forgotten or wilfully disobeyed. In the last two years of the old charter of 1793, the Supreme Government were more active and unrelenting in their hostility than at any former period. How this happened, I do not pretend to understand. The orders of the Court had not been revoked or superseded, and India was in a state of unwonted tranquillity. But in 1812, there was a raid against the missionaries in Bengal; and no less than five, partly Americans, partly English, were driven out of the country by the imperative orders of an unyielding government, who could find no other offence in them than that they had just arrived without a license.* I cannot understand this any more than I can explain it. But it was the last act of persecution permitted by the law. Events were then taking shape in England which deprived the Government of India for ever of this despotic power-events which I now proceed to describe.

These were Messrs. Judson, Newell, and Rice, of the American Mission; and Robinson and Johns, of the Baptist Mission. For a detailed and very interesting account of their eviction, I would refer the reader to Mr. Marshman's forth

coming work. See also "The Lives of Dr. and of Mrs. Judson;" and the "Correspondence between the Supreme Government of Bengal and the Missionaries at Serampore," published in 1814.

THE EMANCIPATION ACT.

257

CHAPTER VIII.

The Emancipation Act of 1813-The Episcopal and Missionary ClausesThe Committees and the Debates-The First Indian Bishop-His Character and Career-The First Visitation Tour-State of the Churches-Death of Bishop Middleton.

In the spring of 1813 a great movement, which had long been gathering strength and consistency in England, seemed to have acquired an irresistible impetus, which would command for it speedy success. The harvest now appeared ready for the sickle. The labours of those busy workmen, Grant, Teignmouth, Thornton, Wilberforce, Buchanan, and their com‐ panions, were at length about to be rewarded. They had toiled and striven manfully for years; they had encountered public opposition and private ridicule ; they had been shouted at by the timid and sneered at by the profane; they had been described as dangerous intermeddlers, and as imbecile fanatics. They had contended only against the open official suppression of Christianity in India; they had asked only for toleration; they had demanded that, in the midst of opposing creeds, the faith of the Christian might be suffered to walk unveiled and unfettered. They had been seeking this liberty for many years; and

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now at last the day of emancipation was beginning to dawn upon them.

The "Clapham Sect" were victorious. There was in truth everything to make them so. All the wit of Sydney Smith, and all the ponderous Orientalism of Scott Waring, could not long prevail against the steady efforts of that little band of strong-headed and strong-hearted Christians. They were not inexperienced novices, or mere idle dreamers. They had reason and experience on their side, and Christian England was with them. They had written much, and spoken much on the subject so near their hearts; and now they were bracing themselves up for a final effort-secure of victory in the end.

The old Charter of the East India Company was expiring. The provisions of a new Act were about to be considered and determined by the Parliament of Great Britain. Great changes of a commercial character were about to be introduced- but my business is with other changes. Twenty years before, Wilberforce had striven earnestly and resolutely to wring from Parliament a reluctant consent to the introduction into the India Bill of 1793 of a clause recognizing the duty of the country "to promote by all just and prudent means the interests and happiness of the inhabitants of the British dominions in the East," and to "adopt such measures as might gradually tend to their advancement in useful knowledge, and to their religious and moral improvement." But although he had contrived to bring about the passing of a resolution, declaratory of this as the

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