“The sound of most of the controversies which occupy you at home, reaches us here; and I think there was some reason for the accusation against many pious ministers, who make sanctification almost the Saviour: whereas true and effectual holiness arises from clear views of reconciliation to God by Christ. Not theoretical views, but that heart-felt sense of the preciousness of the Saviour, which only those who experience it can understand, and which every believer should seek to realize more and more. On the other hand, we have an instance or two of young converts entering into this view, so as to go beyond their experience, and afterwards to become greatly perplexed. May we, dearest sister, learn more and more of that expression,—‘The life I live ... I live by the faith of the Son of God?’”
Among the important objects which engaged the attention of the late Bishop Turner, was that of providing additional accommodation for public worship; and by his lordship’s exertions in that respect, arrangements had been made for building three additional churches in and about Calcutta. One of these was designed to be connected with the Free School; so as not only to enable the whole of the children in that establishment to attend public worship on the School premises, but, also, to serve for the accommodation of the immediate neighbourhood in which the School was situate. Many circumstances, however, occurred after Bishop Turner’s death to retard the completion of the Free-School Church, but this having been at length effected, the Church was opened on Nov. 20, 1831, the Archdeacon preaching on the occasion, from Matt. xviii. 11. The sermon was afterwards printed; and on mentioning this in a letter to his brother, the Archdeacon observes:—
“I know the Sermon is worth little but for local circumstances, and that I have had to contend with some cross-grained spirits, since the Bishop’s death, to get the Church opened at all. The Sermon will, I hope, counteract their misrepresentations with the public.”
Some additional and more striking results of education without religion, began now to attract attention. Those Hindoo philosophers, as they were called, who boasted of their desire to rescue their countrymen from ignorance and superstition, had begun to take alarm at the freedom with which some of the natives, who had been educated at the Hindoo College, were attacking the Brahminical faith and morals. They therefore, somewhat inconsistently, resolved to hold no communication with any who impugned the Hindoo system; and went so far as to procure the ejection from house and home, of the native editor of a paper called “The Enquirer,” because he continued fearlessly to expose Hindooism. On the other hand, the sceptical and infidel portion of the Native community, avowed their sentiments whenever occasion occurred, and acted out their education without reserve. A curious incident, illustrative of this state of mind occurred in the December of 1831. A large importation of “Paine’s Age of Reason” had arrived from America for sale in Calcutta, and a native bookseller, by way of experiment, fixed the price of the book at one rupee. At first, a few copies only were sold at this low price; but the work was found so exactly to fall in with the principles and tastes of the young enlightened Baboos of Calcutta, that at the end of five days the bookseller had not a copy of Paine’s blasphemy left, although the price had been raised to as high as five rupees the single copy. As was to be expected, moreover, the same Hindoo liberalists, who persecuted such of their native brethren as exposed the Brahminical superstition, were ready enough to avail themselves of an opportunity to shew their hostility to Christianity. They accordingly had portions of the “Age of Reason,” translated into Bengalee, and published in one of their newspapers; calling upon the Christian missionaries at large, and on the Archdeacon by name, to answer Paine’s infidel lucubrations. Several, however, of the most respectable of the Hindoos in Calcutta, expressed their disapprobation of this proceeding, and deprecated all notice of the publication.
At Christmas-tide the Archdeacon took part in the admission of some native converts into the Church of Christ. It was on the 26th of Dec. 1831, that the Chapel at Mirzapore was filled with native Christians, the children from St. James’ and Infant Schools, and the friends of missions, from Calcutta and neighbourhood. Divine service commenced by the Native Christians singing a Bengalee hymn; and during Morning Prayer, the Sacrament of baptism was administered to ten native adults, and eight native children. At this season, too, it was, that there was an examination of the schools, and a dinner provided for the native Christians and their children; of which the following lively account was given by the Archdeacon
TO HIS DAUGHTERS.
“The christians at the Church-Mission-house, dined all together on Monday last. There were 190 who sat down to dinner, as they report of the Lord Mayor’s and other such feasts; and why may we not say so of this feast, though they all sat on the ground? They had, moreover, three courses and a desert. Plantain leaves being placed, one for each, with a little space between. They then seated themselves, each behind this plate of Nature’s manufacture. Then came the cooks, and gave, one, a large spoonful of rice, another, a portion of vegetable curry. (I should premise, there was rice enough for each, placed at once, and a small portion of curry.) This latter being discussed, a portion of meat-curry was then placed beside the remaining rice,—after this, sweet-meats, and then fruit. When all were arranged, and ready to begin, Roop, the catechist, said a grace;—rather too long, I thought, as, I dare say, thought some of the hungry children. They seemed all very happy. It was a day of thankfulness to many of us. Ten years ago, there was not one christian connected with this Mission; now, of these about one hundred and fifty are connected with Krishnagur. Some of them residing in the neighbouring villages, the remainder were guests, connected with other Missions. All were feasted for about four pounds, which your papa supplied. There were some English friends, too, with Mr. Sandys. We all assembled in the Chapel for worship at twelve o’clock, and it was quite filled; so that if things prosper, as we hope they will, the Chapel must soon be enlarged.”
Except when occasions like these called the Archdeacon from home, his time was now chiefly spent between Calcutta and Barrackpore. He appears, too, to have continued the custom originated by the late Bishop, of allowing any friends who might chuse to attend his family-worship on Friday-evenings; and to many were those social meetings the means of instruction. Respecting himself, he observes in a memorandum, dated
“Barrackpore, April 22, 1832.
“On the 10th of this month, I completed 55 years. Great mercies on the part of God, great ingratitude on my part, appear in review. Such has been my history throughout. I do not look on it as a thing of course, but as a proof of the inveterate nature of human depravity; and as setting forth the unutterable condescension and love of God, the Saviour. I would not have it continue; whilst I am sure if left to myself it will continue, and continuing must exclude me from Heaven. My expectation, and my desire is, to be saved from sin; and I thank God, through Jesus Christ, that thus it will be. The prospect before me, if life be spared, is full of anxiety. I feel very reluctant to quit India. I had intended to have spent my life here; but that implied an useful life. My present appointment has operated to make my defects more manifest. Who would have thought, when I was glad of release from the duties of the Presidency, (being from debility unable to perform them,) that so much publicity would have followed? Who could have calculated on the Bishops being removed, one after another? This is the Lord’s doing. If I have not brought discredit on my religious profession, it is also of Him. He has hid me in ‘the secret of his pavilion’: I feel this most sensibly.”
The Archdeacon’s correspondence shews that the anxiety here expressed respecting the future, was much increased by the accounts which reached India of that turbulent spirit, which now pervaded England; and which had been called forth and fostered by unprincipled men; who, in the absence of arguments, derived from truth and righteousness, in favour of their schemes of reform, did not scruple to recommend the use of the brick-bat and the bludgeon. Thus in writing
TO MR. SHERER.
“April 25, 1832.
“The overland news have reached us up to the 13th January. Very troublous times seem coming over you. May the Lord avert or guide the storm, as He surely will! But who may be swept away in its violence, who can say? What anxiety you must have experienced about Lucy during the riots at Bristol! And now again burnings have commenced in various parts. These things make the prospect Englandwards very dreary, and add to the natural indecision of my mind as to what it may be right to do, respecting having our children here, or going to them. Yet I expect and confidently believe, that when the time comes our path will be plain.”
And with reference to the same subject he writes
TO HIS BROTHER.
“The rejection of the Reform Bill by the House of Lords, seems very disastrous. I think they did their duty, but the late promotions in the Church look as if the proverb were about to be realized, ‘Quem Deus vult perdere &c.’ What can result from the influence of such men but laxity of doctrine and of practice, and changes in every department? Change may be required in some things, but they should be men who fear God and reverence his word, who make the changes. Well: the Church shall stand to which we belong. The Rock, Christ, is not to be shaken by these convulsions.—Yet these troubles in Old England distress me much, not only for the sake of the land of my fathers, but as affecting the determination I shall be obliged to come to, if spared a few months longer, as to return or not return to you. Sometimes friends here say, I shall have the offer of becoming Bishop, or one of the Bishopricks of India. This I do not myself think; or when the thought occurs, it creates only fear lest the offer should be made.... Ever since I left college, present duties have required present exertion; and if I have any reputation for discretion, it is, because like the owl, I have preserved silence on points on which I was ignorant. With these true thoughts of myself, every occasion of publicity has brought me only secret humiliation; with, at times, overflowing feelings of thankfulness to God, who ‘out of the mouths of babes ordains praise.’ But now my secret desire is for privacy. This perhaps, is at the bottom, after all, of that hankering I feel after what I always called Home. Though England since our father’s death, presents no [particular] home to my mind, the Island generally is home; and should it be the will of God that I come among you, a small circle will bound my affections. And yet I should soon love all those whom my brothers and sister love, and all who have shewn kindness to the children of our love. But when I should be loosing my cords and preparing to take down the earthly house of this tabernacle, I may be in danger of becoming more attached to the passing scene. So, after all, there is no safety but in fearing always.
“All things here continue much as usual, except indeed, that the great reductions in the army have led to the display in several parts of the country of a disposition to plunder and to insurrection. It is not, I apprehend, from dissatisfaction with this more than with any other government, which might have been in possession. But it is human nature unrestrained by the outward or inward influence of Christianity: and our men in authority will not learn, how much they owe to the Gospel, even as it respects this life, in restraining the evil passions of mankind. A small offering to the idol, of any plunder gained, sanctifies the remainder to the possessors: and now that so much country is left without the presence of any military force, why should not the natives help themselves to whatever is within reach? This is the spirit at work in much of this land.”
Meanwhile the preaching of the gospel was not without effect, for the Archdeacon was able to inform
MR. SHERER.
“July 7, 1832.
“In our mission this year, 108 have been added to the Church, of whom seventy-two are adults; and there is a growing willingness in the natives to listen to the Gospel. We have a converted Jew,[160] also, seeking the welfare of the lost sheep of the house of Israel; and Mr. Wolff is in the Punjab on his way hither. He has been imprisoned, bastindoed, made to work as a slave, and scarcely reached Peshawar alive; but now Runjeet Singh, hearing of his connection by marriage with the Governor General, has sent him a guard of honour; and he who was yesterday literally a beggar, finds himself treated as a prince.”
In the following month the Archdeacon had the happiness to witness the baptism of one of those native youths, who have been already mentioned in connection with the Hindoo College in Calcutta;[161] and of whom several, by attending the lectures of Mr. Duff and Mr. Hill, on the Evidences of Religion, had been led into a belief of the truth of the Bible, as a revelation from God. The youth in question was baptised in the Old Church on the 26th of August, and soon after became a student in Bishop’s College. The decided preference, however, which this youth and others evidenced for the Church of England, seems to have occasioned much annoyance to many, of whom better things might have been hoped.
“The Baptists,” as the Archdeacon writes to his sister, “did all they could to prejudice them [the native youths] against us: so that when the youth referred to, came to talk over the Baptismal service, all the usual objections were familiar to him; but he was satisfied with the explanations so often rendered of them. These,” adds the Archdeacon, “are little refreshments amidst much to depress us: for the spirit which is abroad in England, is also spreading here. Many are not only disposed to favour dissent, but to discourage the Church. Here, where are no tithes or exactions to complain of, we might expect to be let alone. But no: we must be pulled down, if possible, from the elevation we have gained. Our Governor General and his Lady have done much towards this, by going alike nearly to Church and meeting; so Mr. J. Hill publishes a book to explain, as he professed, the principles of Independency, but it is in reality a collection of the bitterest things which have been uttered from time to time, against Establishments in general, and the Church of England in particular. It has however, answered his end with few or none; whilst it has exposed to many the bitterness they would not believe could dwell under so meek an exterior.”
So again the Archdeacon in writing to his brother observes:—
“Here we have no tithes, no collection of Church-dues, to call forth ill feeling. We interfere in no way but in our religious character, yet this offends.”
It might truly be said that there was “much to depress” the spirit of a Christian, when such persons as Mr. Hill professed to be, could have so carefully treasured up, to be poured forth as occasion served, “the bitterest things which had been uttered against the Church of England;” because such a proceeding must have given reason for doubting the religious sincerity of the parties themselves. (Phil. i. 15; 1 Cor. xiii. 1-3.) Whatever evils might have been connected with “establishments in general, and with the Church of England in particular;” no person with truth could charge those evils upon that Church in India. On the contrary, it was impossible to overlook the extensive good which our Church was at that moment effecting, in every corner of the Eastern empire; and that by means of funds as unconnected with the State, as Mr. Hill himself could have desired. If history and experience therefore, had not explained, that it was Episcopacy and not Establishments that called forth the sad exhibition of Independency of which the Archdeacon complained, this outbreak of Mr. Hill and his friends must have appeared most unaccountable. The Archdeacon therefore, being fully aware that the question to be decided was, “The office of the ministry, is it of Christ, or only by the suffrages and allowance of the people?” reprinted, (but without any allusion to Mr. Hill’s book,) Hey’s tract on the three-fold ministry of the New Testament; and as subsidiary to this tract, Dr. Mill printed Chillingworth on the Apostolical institution of Episcopacy. Both were eagerly read, and many who scarcely knew the difference between the Church and dissent, had now their eyes effectually opened. Amidst such causes for sorrow, there were counterbalancing occasions for rejoicing. In the letter to his sister already referred to, the Archdeacon writes:
“I am not without fruit in my own sphere. Several respectable Mahommedans have come most mornings, for some months past, to read the scriptures with me. Two of them were baptised about a month since, and two are to be baptised to-morrow (Sep. 5.) and new enquirers are often appearing; so that there seems a prospect of a native Church being gathered from that class, in time.”
The baptisms here spoken of as expected to occur, took place in the mission-chapel at Mirzapore on the 5th of September. One of the parties baptised was a young person of talent and great respectability, who had gone through the usual course of education at the Mahommedan College, with a view to his becoming a Molwee. The sacrament was administered by the Archdeacon, who conducted the service in Hindoostanee. After the baptism, he addressed the European portion of the congregation, exhorting them “to take heed, lest whilst the natives of India were thus entering into the kingdom of God, they, the professors of the Christian name, should come short of everlasting life.”
[153] Writers.
[154] Chief station.
[155] Respecting the revolution which placed Louis Philippe on the throne.
[156] Nothing could be worse than the state of the Native press about this time. Besides papers published in English, there were nine or ten in the Bengalee language, some of which contained the most polluting language and sentiments.
[157] These were the Anglo-Indians, who, for some time past, had been clamouring for political privileges.
[158] It will be remembered that animals of the ox-tribe are sacred among the Hindoos; so that whilst the “feasting on beef” manifested the greatest contempt for Hindooism on the part of the youths; no greater insult and profanation could have been inflicted on the Brahmin than to have ox-bones thrown into his premises.
[159] Some notices of Bishop Turner are collected in the Missionary Register, for March and May 1832.
[160] Mr. Samuel.