mankind, either Hindoos or aliens to the faith? and were I to be governed by the motives you suggest, what alternative can I have but to put them all to death? I have thought it therefore my wisest plan to let these men alone. Neither is it to be forgotten, that the class of which we are speaking, in common with the other inhabitants of Agra, are usefully employed, either in the pursuits of science or the arts, or of improvements for the benefit of mankind, and have in numerous instances arrived at the highest distinctions in the state, there being indeed to be found in this city, men of every description, and of every religion on the face of the earth." These thoughts were worthy of a great king: but being the mere dictates of human reason, instead of the teaching of God's word and spirit, they did not ripen into that permanent principle which alone could produce corresponding fruits. The wisdom of Solomon, without the abiding influence of Divine grace, could not preserve him from idolatry and ungodliness; neither did the sentiments of Akbar, righteous and generous as they were, keep him from similar aberrations.2 A. D. 1582. ambassador suggestion Jesuits. 4. It is uncertain whether the Mogul's am- Portuguese bassador and letter to the King of Portugal at his court, were forwarded from India to their destination;3 at whose but there can be little doubt that this friendly he sends for overture led to the appointment of a Portuguese ambassador from Goa to his court. The ambassador's name was Antonio Criminal, who is described as a person well qualified to promote the interests both of his church and nation; for, besides the possession of competent abilities, he is said to have done honour to his Christian 2 Jahan-gueir's Autobiography, published by the Oriental translation committee. 3 Fraser, p. 17. CHAP. profession by his blameless conduct. Akbar, judging, probably, of all other Christians by this individual's character, concluded that so much virtue could proceed only from the true religion, and requested him fully to explain its doctrines and precepts. The ambassador gave him a general account of the Gospels, but referred him for more particular information to two Jesuit missionaries, who were at that time in Bengal. Accordingly, the emperor wrote for one of them, who came to him without delay. That he might discourse the more freely with his religious preceptor, he commenced the study of Portuguese, and is said to have acquired a sufficient knowledge of that language for his purpose with remarkable facility. The missionary seems very soon to have convinced him of the fallacy of the Koran, and to have made an impression on his mind favourable to the truth of Christianity. Encouraged by this apparent success, he recommended his distinguished disciple to write to Goa for as many Jesuits as they could spare to reside at his court. Approving of this advice, he wrote the following letter. "Akbar, great Emperor of the world, to the venerable Fathers of St. Paul.3 "I have addressed to you in my behalf, Ebadola, with an interpreter, to testify to you the affection I have for you. He will desire you in my name to send to my court some of your Fathers, learned in the knowledge of the Scriptures, and capable of explaining to me the profound mysteries of your religion. I have 3 It will be remembered, that the Jesuits of India took this title from the College at Goa dedicated to St. Paul, (book ii. ch. iii. sec. 11). Father, or Padre, is a title given in India to the teachers of every religion. This letter is without date. A. D. 1582. Several court, and are favour arrive at his ably re equally a desire to understand it thoroughly, and preference 6. His subsequent interviews with the mis- Declares his sionaries did not end in mere compliments. For ChristiHe listened attentively to their instructions, and anity. avowed his conviction of the fallacy of the Koran; especially when he contrasted the encouragement to pride and sensuality that pervaded it, with the injunctions to humility and mortification of the flesh so conspicuous in the Gospel. He used to say, "It is by shedding their own blood that the Christians have propagated their truths all over the world; and it is by shedding the blood of others that Mahomedanism has prevailed in the East." CHAP. IV. Declines publicly to embrace it. Increases his atten tion to the aries; their Mission success in his palace. One appointed tutor to Akbar's son. 7. But such general avowals of his convictions not satisfying the missionaries, they ventured to request him to appoint a time when he would be pleased openly to declare either for Mahomet or Jesus Christ. In this they were premature; for it does not appear that they had yet taught him the fundamental doctrines of the atonement, and justification by faith in Jesus Christ.4 Without a right understanding and heartfelt reception of these doctrines, no man, however he may admire the morality of the Gospel, can be prepared cordially to embrace it. The emperor manifested no displeasure at the missionaries' freedom, but returned them this prudent answer,-" So serious a change as that is in the hands of God. For my part, I shall never cease to implore his light and assistance." 8. This reply disappointed them; and instead of hoping, as perhaps they might have done, that it proceeded from a conscientious scruple to avow more than he really felt or understood, they attributed it to the duplicity so natural to the Indian character. He continued, notwithstanding, to show them every mark of favour, and for their better accommodation, now ordered apartments to be prepared for them within the range of his palace. There they were allowed to erect an altar to the Saviour, and to set up the cross in the very midst of a Mahomedan court, where their labours were not without success: for they gained some converts even in the royal family. 9. Akbar committed the education of his favourite son, Pahari, to Father Manserrat, to be instructed in the sciences and religion of 4 Rom. v. 1. Europe. One day the young prince began his A. D. 1582. candour. 10. After this, he entered the missionaries' Akbar's chapel, where, prostrating his body before the crucifix, he paid his adorations. When he arose from the ground, he sat down, and opened his mind to the fathers more freely than he had ever done before. Having avowed his general belief in the facts of the Gospel, he said, "But when you raise my thoughts beyond what is sensible in the person of the Messiah, I lose myself in the sublimity of your mysteries. Demonstrate to me the eternal generation of the Word in the bosom of the Father, and His miraculous incarnation in the fulness of time; and I will subscribe without reserve to all the articles which you propose for my belief." The missionaries, availing themselves of the concessions he had made, drew from them consequences favourable to Christianity. The miracles, simplicity, and sufferings of Christ, and the morality of His Gospel, had already convinced the emperor that He was a prophet sent from God. They insisted, therefore, that since He was on every account so worthy to be believed, we are bound to credit His own words when he assures us, Before Abraham was, I am.5 standing 11. The emperor is said to .have been so His understruck with the force of this argument, that he convinced, broke off the conversation with tears in his but his eyes, repeating several times-"What! become converted. a Christian! Change the religion of my Fathers! 5 John viii. 58. heart not |