GOVERNMENT RETRENCHMENTS—PLAN FOR A COLLEGE—DEATH OF MR. THOMASON—ABOLITION OF SUTTEE—ARRIVAL OF BISHOP TURNER.

“March 10, 1829.

“I cannot at present see it my duty to prepare for leaving India. It is not, as you justly say, a country to grow old in, but my health is wonderfully renewed, and the work of missions, instead of becoming plainer, is daily becoming more difficult. It would appear that ease makes men more fastidious, yet the work does prosper. Piety does, however, appear now to be more requisite here than in New Zealand, as you well know that men of mere worldly principles can scarcely bring themselves to believe, that the natives of this country need conversion. A person of these principles going forth as a Missionary, therefore sits quietly down among the people, and if he superintend a school or two, thinks he does all that is practicable.

“Conjecture tires as to who may be our next Bishop, but I think we might have learned from the past, to ‘cease from man.’”

“All here are in amazement at the turning of all things upside down, in the service; and know not what to expect. It is concluded that something is in view with reference to the renewal of the charter,—but what, no one can conjecture.

“As yet, we see not in ‘the powers that be’ anything more favourable to true religion, than formerly. Education is encouraged, as it has been for some years past; but, as formerly, entirely from private funds. No hope of aid from government is held out. The only favourable symptom that I am aware of, is, that Mr. W. B. is to become a member of the Committee of Public Education. He has had experience of the ease with which Christian instruction can be imparted; and will do all he can to improve the present system.”

“At present there is great uneasiness throughout every part of the community. The whole system of civil administration in the upper branches, is changed, and the most lucrative appointments cut off. The same duties are performed by the same men in another manner, and on reduced emoluments. The army has been reduced two companies in each Regiment, by which a crowd of young men are made supernumeraries; and the pay at some places is reduced, which it is thought is only a prelude to its being reduced generally. Among the natives great alarm has been occasioned by an enquiry set on foot respecting all lakhrage lands, not hitherto rated in the Government books. These consist of religious endowments and lands granted by former Governments for services done to the state. These, in some cases, have been resumed, and no holder of such estate is certain of retaining it. In the public offices many clerks have been dismissed, and by the civil arrangements above alluded to, very many are thrown out of employment. So that no one of any class or condition is satisfied; and some parts of the army are all but in a state of mutiny. The most sober-minded I know of, think the making all these changes together, injudicious. The necessity of economy is the reason assigned for all this, but surely the splendid entertainments given by the Court of Directors in London, look not much like a necessity for taking from the mere subsistence of subaltern officers. I try to be silent and to wait the end. Certainly the personal character of our rulers seemed to [promise] us brighter prospects as to the encouragement to be afforded to Christian plans and improvement. But no—they give liberally of their own substance to Societies, but not a rupee, or a smile of approbation must come from Government; so that the “system of Mendicancy” must continue some time longer.”

“Aug. 16, 1829.

“A thirst for learning English has discovered itself all over the country; which no doubt, looks hopefully, as to improvement. It is dispiriting, however, that we have so few Missionaries, and next, that the Government shut their eyes more obstinately than ever against every thing in the shape of Christian knowledge. In answer to an application for aid to a school at Meerut, in which Mahomedans, Hindoos and Christians are taught together, it was said, that it would not be right to appropriate funds intended for native education to instruct children of Europeans, i. e. Indo-Britons. And I have been applied to for an opinion about the removal of the Chaplain from Howrah, it not being right, Government thinks, to supply from funds raised from natives, a religious establishment for Europeans, except for the Company’s servants. I am endeavouring, with no little anxiety, you will suppose, to combat this view of things, and have been much assisted in the matter by W. B. who is a near neighbour. I wish you were nearer London, to speak a word to some of your old friends, now in the Direction, to get a distinct recognition of the right of native Christians, including country-born, to a share in the public measures for the improvement of the country. I have written to P. and shall write to Mr. A. to ask it, as he may, of Lord E. and the Board of Control. I am hopeless, yet the abstract right of the claim might gain a hearing where personal interest is out of the way; and the Government has always acted on the principle that the country-born should share.”

“Calcutta, August 19, 1829.

“By the enclosed, you will see what has been occupying me, in part, for some time. The class of Indo-Britons, or East-Indians, as they begin to call themselves, is increasing very fast. Besides the number in charity schools, there are not less than five hundred in boarding schools, in this place. Not above one hundred perhaps can pay, so as to remunerate the masters; yet they are all descendants of gentlemen. Hitherto they have generally been idle, and dissipated; possessing all the vices of both father and mother, without any of the redeeming points in either. You will conclude there have always been exceptions. But, within these fifteen years, a change has been going on; and a great improvement is becoming visible among that class. Yet they have hitherto had no bond of union, and stand separate from all established order. The Dissenters, being more on a level with them in most respects, and really exerting themselves for the improvement of this class, would gain the majority of them ere long. I hope, if we can bring the plan of the Prospectus to bear, we may succeed in establishing a connecting link between the Church of England, and these really Colonists. The lower branch, or a Grammar-school, is first to be attempted; about twenty thousand rupees are set down, in shares and donations; and with a like sum in addition, we shall be able to make a beginning. A master will be wanted from England. We could, I think give him £500 a year, and a house, worth here on the lowest scale £250 more; with a per-centage on any profits that might arise.... We have a good deal to contend with: first, our Governor-general, to my great dismay, has all but avowed that the improvement of the Christian part of the Indian community is no part of his duty. Next, a most extensive forgery of Government-bonds has been discovered. Three hundred thousand pounds, it is said, is not the whole extent of it. Many who deal in the funds, find they have bought forged bonds; consequently it is not a good time for subscriptions. And last, not least, Liberalism prevails here too, as in England; and will neither do good itself, nor agree to any scheme proposed by others, if religion be included. But we must do what we can. O! my heart sickens at the proceedings of Parliament; and I feel resigned, at times, to give my bones to India, England being no longer the land of attraction it was. Another discouragement to the scheme inclosed is, that it has been declared to be opposed to Bishop’s College; whereas it will prove a powerful auxiliary, by supplying youths whose abilities and dispositions have been tried as students, and candidates for Missionary work. I am just now, also, much occupied with a correspondence with Government, on the subject of supplying religious instruction to Christians not in the immediate service of Government. I hold that they ought to be supplied. The correspondence, I expect, will be referred home. But who cares for religion in high places at home? and what can the Archbishop do, his office being so little set by?”

“That a College should be founded in Calcutta, in which, whilst the various branches of Literature and Science should be made the subjects of instruction, an essential part of the system should be, to imbue the minds of the youths with a knowledge of the Doctrines and Duties of Christianity.

“That this College should be, in every way, conformable to the United Church of England and Ireland. But as there are also many in this land who are not members of that Church, and who are at present completely excluded from the means of bestowing upon their children a liberal education, it was further proposed that persons of all persuasions should be permitted to attend the various classes in the projected seminary, under certain restrictions, but without such restraints as should go to interfere with their religious opinions.

“That in conducting the Institution, a liberal and enlarged course of education should be pursued, adapted to the respective attainments of the Students; the College to be divided into two departments,—a higher department for the elder, and a lower department for the younger students.

“The system to comprise Religious and Moral instruction, Classical learning, History, Modern Languages, Mathematics, Natural Philosophy, Medicine and Surgery, Chemistry, Jurisprudence, and other branches, as time and circumstances might admit of and require.

“The College to be open to the sons of native Gentlemen, as well as to all denominations of Christians; and to be divided into two sections, viz., one consisting of those who should conform in all respects with the regulations of the Institution, to be designated ‘Members;’ the other section to consist of those only, who might attend the classes for the purpose of receiving instruction.

“The advantages of the Institution to be available for all Students, with the exception of some theological privileges, which unavoidably would have to be restricted to the ‘Members’ of the College: no student, not being a Member of the College, to be required to comply with any religious form [of worship], provided he submitted to the general system of education, pursued within its walls.

“The benefit of attending any course of Lectures in the higher branches to be afforded to all who might be disposed to avail themselves of it, under the preceding and such other regulations as might be specified.

“All students entering as ‘Members,’ of the College, to be required to conform in every respect, to the Doctrines, Usages and Forms of the United Church of England and Ireland; and Members of the College only to be received as resident students within its walls, and these to be subject to such rules of discipline, and to such an extent, as may thereafter be agreed and determined upon.”

“You will have heard of the Church’s loss in the death of Mr. Thomason. A blank is made not likely to be soon filled up. I preached a funeral Sermon last Sunday morning, (August 9), in his old pulpit, and did him what honour I could, but far beneath his worth.”

“August 27, 1829.

“Yours of the 6th of May, with Henry’s note enclosed, came to hand yesterday afternoon. The black seal led me to forebode the event which the contents of the letter confirmed. His great age made such an event probable, and to be looked for; and with the hope that we have that death to him was gain, we cannot complain, much less ‘sorrow as those who have no hope.’ A great, great blank is, however, occasioned by my beloved Father’s removal; and soon the elder branches of his family would be strangers to those around them on earth, but for the dear charges given to themselves.”

“Sep. 11, 1829.

“If spared to the 20th, I shall have been twenty-three years complete in India. Many things of late combine to weigh down my spirits. The defection of Missionaries, and now of L. who though unwell, would not wish to stay if well. The inclination of Government, to withhold all aid from christian ministrations, even among Christians: beginning, at once, by withdrawing the Chaplain from Howrah. The death of my father;—and anxiety for my family, constitute a load of care. I am not constitutionally prone to despond; but neither can I throw off impressions as some can. The care therefore, of answering government, and providing for Howrah ... whilst they have rendered me anxious, have, also, stirred me up to exertion. Yesterday in conversation with the Governor-general, I was enabled to speak freely, yet respectfully I hope, on the duties of Missionaries. I pointed out to him the different line of study, and reflection on Missionary callings, required from that of a Minister to instruct Christians; and the wrong done to the English societies and the English public, by employing Missionaries otherwise than as Missionaries: and appealed to him, that, notwithstanding the duty due to this Government, whether as an English gentleman he could wish the mother country to be burdened with the charge of the religious instruction of India? That, I was quite certain, that by providing for the support of Christian instruction, as occasions arose, (on a moderate scale) that this Government need not be burdened; and, at the same time, England would be relieved. He said with regard to Howrah, he would consider more of the matter.”

“Sep. 19, 1829.

“In conversation with Sir Charles Grey,[146] on the subjects lately started by Government, respecting the duty, or otherwise, of applying revenues, derived from the natives of this country to the support of religious worship among Christian settlers, he said, the anomaly ought not to be applied to that one subject alone: it commenced in our taking upon us to govern the country at all. A people of strange tongue, and customs every way foreign to theirs, come, and sit down among the Hindoos, and make them pay for administering laws, to which they had been unused, and introduce usages abhorrent to their modes of thinking. Now, if we can do this in one respect, why not in another? And if in mere political and prudential matters, for their good, as we say, why not in respect to religion, which we hold to be the greatest of all good?”

“There are some circumstances in the state of ecclesiastical affairs here, which it seems desirable your Grace should be acquainted with before the renewal of the East India Company’s Charter, with a view to their being put into some way of order at least, and settled by an acknowledged rule.

“1. It is not distinctly understood how the law of marriage stands in this country. It is acknowledged that the marriage acts have not had, and have not now, any force in this country; but Bishop Middleton held that this See, being attached to the Province of Canterbury by Act of Parliament or the Letters Patent, has become subject to the ecclesiastical law of England, which requires marriages to be celebrated by a Clergyman, and within Canonical hours. And this rule was generally adhered to till the late Bishop consented to an order of Government sanctioning marriages by public Functionaries, both civil and military; and directing them to be registered by the Registrar of the Archdeaconry: and thus matters stand at present. Some of our first lawyers say, that marriage by a layman is to all purposes good; others say, only to some purposes; that it binds the parties, but confers no right of dower on the widow, or of inheritance on the offspring. It is of great importance that some declaration on the subject, by authority, should be set forth. I know that a good deal of anxiety is at times experienced by some who have been married by laymen; and several sons of men of rank and property are among the servants of this Government, who may eventually be deeply affected, should any irregularity be discovered in the present system. Up to March 1828, the Chaplains were on all occasions applied to, to celebrate marriages, and they had often long journeys to make for this purpose; but now, unless they be near at hand, many do not care to send for them, whilst the sanction of the Government makes no difference whatever in the law of the case. An easy remedy would be, the keeping the number of Chaplains always full, taking measures that Chaplains retiring should be obliged to an early determination on the point soon after their return to England, and not, as at present, be allowed to linger on for years, keeping their places unsupplied. An increase of Chaplains is, I fear, out of the question; yet would it not be, if but a common regard for the credit of our religion and the religious welfare of Christian subjects existed where it should. In many of the districts of this Presidency, especially in those most favourable to the growth of indigo and sugar, and in some degree in all of them, many Christian settlers have fixed themselves. A District, your Grace will know, is as large as an English county; and if a Chaplain were appointed at the chief station, where most of the servants of Government reside, and where there are generally from five to fifteen families, they would be at hand to celebrate Christian rites in the District; and on Festivals, part of the Christians resident in the District would resort for divine service to the head station. If want of funds prevented such appointments, the necessity must be patiently submitted to, but from the ground-rent of the whole country, surely the East India Company ought to make some reserve for religious purposes beyond the mere wants of the military. But this is connected with another point to which I would now entreat your Grace’s attention.

“2. Hitherto it was thought here, that only the fewness of the Christian portion of the inhabitants prevented appropriations being made from the resources of Government for their religious instruction: but it is now answered, that Christians have no claim on Government for religious instruction, and that in fact it would not be right to appropriate revenue derived from the natives of this country, to the supplying of Chaplains to Christian settlers. Now the settler, properly speaking, (i. e. persons whose birth-place is in Britain, and who are still looking to Britain as a home,) are few in number. There are not above 1000 of that description beyond the boundaries of Calcutta, and not half a dozen of them in any one place. They are scattered over the face of the country. But if by settlers your Grace understand descendants of Europeans born in this country, and of which class many of the Indigo-planters, scattered up and down the country, are, and include in them descendants of private soldiers by native mothers, and children of all descriptions of British, and who have been increasing for more than 100 years, it will, I think, appear that the term is not applicable to them. They are, to all intents, native-born subjects of this Government, the offspring of the soil. Of this class there are in Calcutta not fewer than 4000; and at all the principal stations of the army, and in every place where Europeans have been stationed, they are to be found from 30 to 300 at each. I have placed the subject in this light that your Grace may be aware of the true state of the class I have in view.

“It is said that European settlers have no claim on this Government for a religious establishment. I will not stay to argue that point; but then, I maintain, that these Indo-Britons are native-born subjects of the British Indian Government, and, therefore, have a claim on a Government not only Christian, but proprietors of the land: in fact both king and landlord. It has been officially announced that schools in which the children of Europeans (i. e. perhaps removed six generations from the European stock,) are taught together with Hindoos and Mahomedans, have no claim on the funds appropriated to native education. Shall we then apply to the British Parliament for an annual grant, as for Canada? The main object then is to procure from the proper quarter an acknowledgment of the duty of applying some part of the revenue of this country to the education and religious instruction of native Christians, in their proportions, as to that of Hindoos and Mahomedans.

“It is only lately it has become known here that the East India Company’s Charter is to be renewed in the next session of Parliament, which must plead my excuse for this intrusion.”

“I am by no means at ease in my appointment, from the increasing ill-will of people who neither do any thing to purpose themselves, nor will let those alone who are doing what they can. And if I add, that we have at this time the hottest weather I have ever experienced in Bengal, having no cessation day or night, for nearly a week past, and no immediate prospect of change—the catalogue of ill may seem complete. But, O! no ill have I experienced, compared with the least I every day deserve; and much of mercy remains to mingle in the cup. The departure of my beloved father from Colsterworth, seemed much to weaken my tie to England, his death still more. This country may now become my home for the remainder of my pilgrimage. My strength is wonderfully renewed, yet I cannot conceive of any in England, not positively ill, experiencing the lassitude I am seldom free from. Yet the younger sons of the best English families, are coming out in this service in crowds, and even the heirs apparent to titles; such we are told is the difficulty of providing in any creditable way, for the sons of the gentry.”

“I know not whether you have time to read Reviews. I think they are, as far as the facts detailed can be relied on, the history of Providence, and the last article[147] in the Quarterly for April, seems on true grounds to forebode much distress to Britain. This also falls in, I think, with the prophetic intimations respecting these times. I see no ground whatever, for the doctrines of a ‘Personal Reign,’ or a first literal resurrection, but I do think with Scott, that the witnesses are about to be slain. Mr. Faber’s idea of trouble at hand, seems just in agreement; though I have no idea of two Churches being represented by the ‘witnesses.’ There can be but one true Church; but whether it be the witnesses continuing to prophecy in sackcloth, still, the result is likely to be the same; and England now in league with the Apostacy,[148] must not expect to escape the plagues, under which it shall utterly perish. Babylon is already fallen in the purpose of God, and unless England purge away the leaven that has crept into her, with Babylon must be her end.”

“Nov. 30, 1829.

“To me the mercy is beyond expression. You can never know the depression of a separation such as I have experienced. Death alone could have rendered it more hopeless, but scarcely less painful: but thanks be to God it is over, and if it be His will, may no such trial befal me again! Our anxieties are now about our children. They seem placed in most desirable circumstances: may the blessing of God but attend the instructions they receive! Whilst we cannot but desire that they should acquire useful knowledge, and not be altogether without the knowledge of the usual manners of their class in life, our hearts’ chief prayer and desire of God for them is, that they may become wise unto salvation.’ ... How precious that promise, ‘I will be thy God, and the God of thy seed!’ But for this what could we do for them at this distance? But our God heareth prayer; He remembereth his ‘covenant to a thousand generations.’ In reading Deuteronomy, the expression, ‘that it may be well with thee and thy seed after thee,’ supplies both a stimulus to duty and an encouragement. Whilst we are about our Lord’s work here, He will be merciful and gracious to our children.”

“Bishop Turner seems to come in a spirit of Christian conciliation. I will not say much lest I should be disappointed. He is, however, liked, and will be popular in all probability.”

“I am however thought, I find, a party man in Church politics, and it may be so in part, but how far it is right or not you cannot tell. I have said to H. that it is an easy matter for you at home to cast your guinea into the treasury of this or that Society, in the hope that good will arise from it; but the application of your bounty, is a more difficult operation. Whether Jesus Christ shall be set forth in the glory of His grace before the Gentiles, or shall be made a mere ‘Master of the ceremonies,’ as Hervey[149] expresses it, to introduce to the Divine presence human merit, is no indifferent question. And here we have to decide upon that question, in the application of English liberality. But indeed, brother, I try to watch over myself in this respect also; and if I had opportunity, could cooperate with even a Papist, in the conversion of the heathen. I do think, however, that what I have done has effected good.”

“If I should say nothing about the abolition of Suttee, you would think it strange. Great honour has the Government gained in this matter. Addresses of congratulation to Lord W. B., from the European Society, and from the Hindoo also, and Mahomedan classes, are getting signed by numbers.”

“Dec. 17, 1829.

“The glorious abolition of Suttee, will distinguish the present Government, when the discontent arising from retrenchment will be forgotten.”

“The more general admission of Europeans into this country seems determined upon; which will help forward the progress of Christianity, in its remote consequences; but will probably ruin many in a temporal point of view. From all I can learn, commerce is a losing concern to the merchant generally. The mere agent, of course, deducts his commission from the scanty produce, and thrives. But what is all this to you, I begin to think, although, indeed, in its consequences, it may extend even to Morcott. A few years, I have heard some experienced men say, is likely to produce a general crash; and then our dividends and pensions may be put in jeopardy: so that mere selfishness might make one alive to national affairs; whilst to the Christian they supply matter for much prayer and solicitude before God. My favourite theme, inspiration and song, is much involved in all this progress of things. It may be that in time of adversity men may consider how much their all depends on God, and may become more careful of missionary work, which is so peculiarly His own. We have had days of ease and outward prosperity, and little heart has been found, and little of a right spirit, even in those who favour the righteous cause.”

“He promises to be everything desirable in his station, and you will be glad to hear that he approves of all my public acts. I have shewn him, also, a letter which I wrote to the Archbishop of Canterbury, all of which he approves and said, that he had nothing to do but to follow up the views there stated.”

“Calcutta, Jan. 8. 1829.

“The failure of Palmer’s house has created the most extensive ruin for a long time experienced. Three millions are said to be the extent of the debts: they promise to pay half, but it does not seem [to be] expected. This, with the forgeries you have heard of, amounting, I am told, to twenty-two Lacs, have given a lesson of the uncertainty of riches such as perhaps never occurred, at one time, in any single community before. It is impossible to enumerate the losses sustained by individuals. Some reduced from wealth to nothing; others from a pittance to beggary. Truly ‘riches make to themselves wings and fly away,’ but this will make no one, it is to be feared, less eager in the pursuit of them.”

“The Bishop held his first Visitation last Wednesday, the 6th inst. He had appointed me to preach, and afterwards I was requested by the Bishop and Clergy to publish the Sermon. The Bishop told me privately that it was the thing of all others, he should wish to send to England at this time. I feel grateful for the acceptance, whilst I cannot but feel, that time and circumstances, and not the merits of the Sermon, call it forth.[150]... The Bishop seems bent on conciliation, with more decision than his predecessor.... He has become Patron of the Calcutta Bible Society, President of the Church Missionary Society, and is to preside this evening at a public meeting of the Bible Association in the Town Hall. He has attended the examination of schools, at Mirzapore, Mrs. Wilson’s school, the Female Orphan Asylum, and other Institutions.

“Jan. 16th. Among the sudden changes which occur here frequently, not the least unexpected, is the severe illness of the Bishop’s Chaplain, and the necessity, as the doctors affirm, of his return to Europe. In consequence, the Bishop requested as a personal kindness, that we would take up our abode with him. After two days deliberation, we have agreed to do so, not without much apprehension on my part. To keep a conscience void of offence, both towards God and man, will, I fear, not be easy; but many advantages may arise from the arrangement, if we can but keep the even path of duty. The Bishop may be rendered more happy in his work; and social prayer, which were he alone must be omitted, will also help to keep up in him, as well as in us, proper feelings as well as right views. I shall benefit by his conversation, and learn somewhat of the altered state of society in England, as all I hear leads me to conclude. Our mutual official duties may be more readily effected, and the plans of the various Societies carried forward.”

“You would be delighted to see how crowded the Old Church now is. Yesterday the Bishop preached there. The city is now divided into parishes, and each is to have its own vestry, and care of its own poor. Yesterday a sermon was preached, and 1753 Rs. collected for the poor of the Old Church district.... The Bishop has confirmed 317 persons, which, considering that a confirmation was held in June, 1828, shews a rapid increase of population.”

“We have to-day entered on a new course, by taking up our abode with the Bishop, on his invitation. It has been the subject of much anxiety with us, and of prayer. The reasons which determined us to this step are these:—1st. The Bishop’s kind invitation:—His loneliness from the departure of Mr. Carter; and the hope that our being here, may help to keep up the habits of domestic religion to which he had for some time been accustomed. 2nd. On our own part, the desire to benefit by his conversation and extensive acquirements; and to be workers together in the progress of improvement, both in and out of the Established Church, especially in the work of missions. 3rd. As it respects our usefulness in society, we shall be prevented shewing hospitality to the same extent as formerly; and if it should prevent any of our young friends, who are aiming at improvement in personal piety, from visiting us, the change will be unfavourable; but it will, also, cut us off from much unprofitable visiting and expence, to which, of late years, we have been much exposed, and by which I have been much tried. 4th. We shall be much more under restraint than in our own separate dwelling; but shall at the same time see more of each other, and for this we have been sighing for years past. O that we may but be enabled to improve the opportunities afforded, to our mutual growth in every gift, and especially in the love of the Saviour, as well as those things which make for our everlasting peace! For this we are insufficient of ourselves. May the grace of Christ rest upon us, and then shall we prosper!”

“I have been led to do this from our Bishop taking the trouble to send a copy to the Bodleian Library at Oxford. If it be worthy of a place in the one, as the Bishop thinks, it may be equally so of a place at Cambridge.”

“When I began this edition of the Book of Common Prayer in Hindoostanee,[151] it was at first intended to have altered very little from the Compendium, printed by the Prayer Book and Homily Society in London, but a near adherence to that model was soon found impracticable. I will here state, that the above Compendium, which is usually ascribed to the late Rev. H. Martyn, was the fruit of my own labour fifteen years ago, and that with very inadequate help. It seems but due to that eminent scholar, that I should publicly avow this, as his translation of the New Testament, shows how inferior the Compendium of the Prayer Book is to his style, and how altogether unworthy of his fame. The Compendium however, has answered an important purpose; the want of something of the kind was so much felt by many native christians, that it was eagerly adopted by them, and its imperfections even have gained currency among them.

“It was at first intended, also to have printed a small portion only of the new edition, with a view to collect the opinions of competent persons, respecting the execution; but the difficulty of obtaining such opinions, from the complete occupation of the time of every public Functionary in his official duties, is well known; and the delay that must inevitably arise on that plan, to the accomplishment of a work much needed, seemed to urge the necessity of making the most of present time, and of using the assistance providentially supplied, whilst it could be had. On this account the whole of the Book of Common Prayer, including every part of the Rubric and Articles of Religion, has been printed. The State Prayers, as they are usually called, are not included, nor the Psalms: the latter, are printed separately by the Auxiliary Bible Society, and can be supplied in that form to congregations prepared to use them. After the translation was finished, the native assistants were necessarily retained, till the work should be carried through the Press: this afforded opportunity for translating the Ordination Services also, and 100 copies were printed. Of the whole Book three hundred copies have been printed; and to 100 copies of these are added the Ordination Services. These, it may be said, are not likely soon to be brought into use, but that seems no reason why the mode adopted by our Church, in these services, and the scriptural sentiments they breathe, should not be laid open to the natives of this country. Besides these complete copies, 1000 copies of the Psalter have been printed for more general distribution. Owing to my absence from Calcutta, more of the Occasional Offices were added than is usual in such a Compendium; but though a little more expence has thus been incurred, the work is more valuable. One thousand copies, also, of the Morning and Evening Prayers and Litany, with the occasional Prayers and Thanksgivings, have been printed in Nagree, for the benefit of Christians who use only that character.

“It seems necessary to state, that some English terms have been retained, an explanation of them being given in parenthesis, where they are first used. On this point there will probably be a difference of opinion, but as the English terms are familiar to Native Christians connected with the British; and the words, Sacrament, Baptism, and such like, derived from the Latin Scriptures, are used by the numerous Roman Catholic Christians of this country, the retaining of them in the Prayer Book, is at least useful to these classes, whilst it is obvious, that the words, Lent, Whit-sunday, and some others, do not at all explain the events they are used to distinguish, and a word common to several classes of christians, and to which they all attach the same meaning, may as well be used as any other, whilst it tends to unite them by a common phraseology.

“The assistance I have received from a person brought up in the country, and well versed in the writers, both in Persian and Hindoostanee, most esteemed by learned natives, allows me to hope that the translation, generally, is likely to bear the test of candid criticism. The chief objection which I anticipate, arises from the difficulty of clothing many ideas peculiarly Christian, in popular language. The natives of this country, at the same time, generally have the ideas themselves to acquire, and the christian teacher may therefore as readily explain the meaning of an appropriate term, as, by using circumlocutions, lower the standard of the language and keep his people in a low state of mental cultivation. I will only add that often the attaching a shade of difference to the meaning of a word, would lead to a conclusion unfavourable to the translator, without cause: I am at the same time aware, that improvements may be made in the work, and hope, if life and opportunity be vouchsafed, to bring forth hereafter a more perfect edition.”