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This article reveals the Charter Act of 1833 as a turning point in the history of British-Indian political thought, which foreclosed, for a generation, liberal efforts to reform Britain's avowedly despotic regime in India. Anticipating a victory in their transmarine campaign to make the state accountable to an Indian ‘public’, reformers were disillusioned to find instead that the new Act was founded on enlightened despotism. Attempting to gather popular support for the authoritarian vision of reform espoused by Thomas Babington Macaulay and the other framers of the Act, Governor-General William Bentinck organized a grand fireworks display in Calcutta. The failure of this event, however, compounded the initial backlash against the Act, widening the rift between state and ‘public’, and precipitating the latter's decline as an effective political formation.

Scholars have hitherto found little to no place for natural philosophy in the intellectual makeup of the Enlightened historian William Robertson, overlooking his significant contacts with that province and its central relevance to the controversy surrounding David Hume and Lord Kames in the 1750s. Here I reexamine Robertson's Situation of the World at the Time of Christ's Appearance (1755) in light of these contexts. I argue that his foundational sermon drew upon the scientific theism of such thinkers as Joseph Butler, Edmund Law, and Colin Maclaurin to counter the autonomous figurations of the universe associated with Hume and Kames, and to develop a historical account of progress based around Christian progressivism rather than the stadial theory of Adam Smith. Robertson conceived of history neither in secular terms nor in those of traditional religion, but sought instead to update the language of providentialism by naturalizing the sacred within a framework of general laws.

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