which is derived from corporeal ablutions; nor any conception of the necessity of a more powerful remedy for the guilt of sin than pilgrimages, devotions, and penances. If they appear to possess some of the virtues, yet these are never unmingled: their humanity is tarnished by many superstitious cruelties; their gentleness by many frightful orgies. And of other virtues of a higher order and more difficult attainment, which require vigour and fire of soul; of the principles of an elevated philanthropy, of active heroism, and of a noble generosity, such as Christianity would inspire, they are at once ignorant and destitute.

For correcting these evils, and exalting the moral character of the Hindoos, we shall in vain look to the Bramins. Panegyrised as they have been by some partial philosophers in the West, their characters are often stained with enormities, even the most unnatural and infamous*. Among Christians, many know and approve the right while they do the wrong; but these sophists are not less ignorant of the principles of true morality, than incapable of exemplifying them in their own deportment. Recourse must be had to adventitious aids. The translation and dispersion of treatises, in

*Asiatic Researches, vol. iv. 336. and vol. v. 372.

culcating purer ethics, and explaining the genuine principles of moral science, may be highly useful. Academies or schools, instituted partly or solely for this purpose, might contribute greatly to rectify and enlarge the views of the natives, on this most interesting subject. Illustrious examples of virtue in their rulers, would powerfully co-operate in promoting their reformation. But we must confess, that we look for the grand, decisive influence, which shall regeperate the manners of this engaging people, only to the diffusion of the Scriptures, and the prevalence of Christianity.

Reason, without revelation, is insufficient to renovate the human character, or reform the world. In support of an assertion so mortifying to the pride of human understanding, I appeal to the experience of ages, to the history of the world. The whole human race, except one secluded and despised people, were consigned to reason and philosophy for four thousand years: but did the nations improve in virtue under their uncontrouled tuition? Where did these instructors of mankind add to the rolls of goodness one real virtue, that conscience or feeling had not previously inscribed thereon? Or where did they expunge one seeming virtue from the catalogue of human excellences? Where did they raise the standard of morals, or reform any degenerate

people? They might attempt to delineate the character of a perfect man; but were not their descriptions at once discordant and defective? And who, even of their most admired philosophers, can be supposed to have realised the lovely image? Is not the character of each stained with some degrading superstition, or still more debasing vice? And, in short, did not philosophy lend her aid, the aid of her example, of her instructions, of her laws, to uphold the established superstitions, which, by many of their rites, and by all their spirit, tended to dissever religion from morality, to enfeeble the influence of virtue, and, in instances not a few, to sanctify impurity?

On the other hand, for how many improvements in morality and civilisation have Europe and the world been indebted to Christianity? It is this divine and ennobling religion that has mitigated the horrors of war, lightened the bonds of captivity, loosened the chains of the slave, enacted a humane and improved law of nations; that has inculcated a purer system of ethics, raised the tone of public opinions, and the standard of morals; that has illuminated the public mind, refined the public taste, and carried learning with her in her train; that has kindly lent her aid to the dictates of conscience, and given virtue such an ascendancy,

that vice either shrinks from the view, or clokes herself under the assumed garb of this high arbitress; that has given full scope to the exercise of human sympathies, and adorned Europe, and especially our favoured island, with innumerable merciful institutions, adapted to alleviate the various miseries of man; that has attempered the power of the great, raised the condition of the poor, polished the manners of Europe, and contributed, in the highest degree, to civilise the world. Why do we no longer be

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hold around us the horrors of ferocious barbarism, or degrading superstition; the impious obscenities of idolatry, and the afflicting miseries of unmitigated slavery; the ravages of merciless cruelty, altars stained with human gore, or funerals resounding with the groans of butchered gladiators?" exclaims an animated advocate of Christianity. "It is because at the commanding aspect of our holy religion these abominations have evanished. Why are infants no longer exposed to capricious destruction from unfeeling parents? Why are parents now secure from the snares and the murderous designs of ambitious sons? Why are servants now protected from the tyranny and tortures of inhuman masters? Why is the wife now respected in her age, and

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not capriciously dismissed to make room for the seducing wanton, or tortured with the insolence of rival concubines? What has exalted the whole female sex to respectability, to deference, to love? Unquestionably it was Christianity. No system of philosophy before its appearance ever produced such effects, or even attempted such designs *."

Such has been the influence of the religion of Jesus upon the manners of mankind, and so indispensably necessary is its propagation, to the introduction and ascendancy of a perfect system of morals in any country. Without the knowledge of the gospel, the principles of morality cannot be so pure, or its spirit so high; its motives cannot be so sublime, or its particular illustrations so faultless and en-, gaging; its sanctions cannot be so solemn, or its influence so commanding and benign. How wonderful must be the power of this divine system of goodness, when, even in its feeblest and most defective state, it can operate such effects as those to which we have briefly adverted! And, if among the nations of Europe such benefits attend its most exceptionable forms, proceed from its indirect influence, what ex

*Bennet's Sermon on Christian Morality.