CHAPTER XVIII.

DISQUIETUDE CONCERNING THE ANGLO-HINDOO COLLEGE--DEATH OF BISHOP TURNER.

On the 20th of June, 1830, Archdeacon Corrie left Calcutta in company with the Bishop, with a view to attend that Prelate in a visitation of the Upper Provinces. They proceeded, however, only as far as Chunar, circumstances having decided the Bishop to defer his Visitation of Delhi and the intermediate Stations. The Bishop and Archdeacon, therefore, returned to the Presidency by the latter end of September. One result of this journey was, to create a greater anxiety than ever in the mind of the Archdeacon, that in the contemplated renewal of the East India Company’s Charter, some more efficient provision should be made for the spiritual wants of India, than had hitherto been the case. On that important subject he writes,

TO MR. SHERER.

“Calcutta, Oct. 6, 1830.

“The times are troublous both at home and abroad; discontent is spread through every branch of this service, in many cases unreasonably, in many the privations actually inflicted cause much distress. Your political atmosphere seems very cloudy;--what may follow the death of George IV. we dare not conjecture. It affects my mind especially, with reference to the renewal of the East India Company’s charter. ‘The Lord reigneth,’ might well serve on this head, as on the affairs of England; but I have no call to interfere in the latter, whereas I must plead for India. Do, beloved brother, look about for aid in this matter; affairs here in reference to religion are more and more pressing. The young civilians are now sent out of Calcutta soon after their arrival, qualified or not, so that at the small stations, there are more than formerly. You will remember that out-of-the-way place Azimgurh: there are five civilians, three young officers, and a doctor, with the usual _Cranies_:[153] such is the general increase at our Stations. Now, a Chaplain at each of such stations, is too much at present to expect, but such a number as would admit of a Chaplain from Benares, Gazeepore, or Gorruckpore, visiting the subordinate stations at stated intervals, might and ought to be allowed. Instead of this, it is recommended from this [Government], to reduce the present number of Chaplains to seven, and to secure the occasional services of Missionaries, of any and every persuasion, and to abolish the Scotch establishment altogether. Our House of Commons seems indeed at a low ebb. From what a height of splendour, in eloquence and lofty feelings at least, is Parliament fallen. I look in vain for an advocate for poor India, in all that passes,--at least as reported here. Perhaps a dissolution of Parliament may bring to light some ‘gem of purer ray;’ though it is rather to be feared lest India be lost sight of amidst contending politics at home. I can tell you in confidence, that our Bishop has represented to the powers here, that by such a scheme of Church arrangements as above, Government would recognise Missions, which they have never done; have no control over the agents so authorised; and that by a variety of procedure in those employed, confusion probably would ensue. Whereas if they are serious in their attempts to extend sound knowledge, by extending the Church establishment, and taking more pains than at present to secure fit persons, they might provide a body of most efficient agents in forwarding the improvement of the country. I need not tell you, except to refresh your memory, that were a Clergyman of respectable character and attainments placed at Krishnaghur, and every other Sudder[154] Station, the indigo-planters would in time avail themselves of his services, by coming in with their families at the Festivals, or receiving occasional visits at their houses; besides, there might be a school under his own eye at home. Would not many of the planters be induced to establish a school each, which the Chaplain would occasionally visit, &c.? All this has been stated to the Governor General, who at the time is friendly, but is hopeless as to the Court of Directors. Our Bishop is of opinion that were the subject taken up judiciously at home, by a person not suspected of party spirit; and the Bishop of London, and Archbishop, who are both desirous of India’s religious welfare, were judiciously instructed how to proceed, and fully and truly informed of the state of things here,--that the Duke of Portland, for instance, and many in high places would join in furthering an extension of Church establishment, _along with other_ measures. The subject taken up singly, our Bishop fears, would not find sufficient patronage. I have said all I can, to urge our Bishop to go home himself. It would, I know, be a venturing of everything, and myself, perhaps, durst not, were I in his place, make the venture, yet circumstances seem to call for it.

“A controversy has arisen on the subject of missionary exertions, most unexpectedly. The whole history is in point. I will send it to you by Captain J. next week. The missionary of the Scotch General Assembly, and Mr. Hill, opened a Lecture in a house in the square, opposite to the Hindoo College: some of the youths attended; the College council forbad them!”

The history here referred to, is too instructive to be omitted. It appears that not only serious christians, but the friends of morality and social order generally, and many of the parents of the students in the Hindoo College, had become alarmed at observing, that whilst the system of education pursued in the College was subverting the pupils’ faith in Hindooism, it was substituting no other faith instead. Many of the students, in fact, were becoming sceptics, others downright atheists. To obviate, if it might be, the mischievous consequences likely to result from such an education as that, it was determined to give the students an opportunity for becoming acquainted with the evidences of Natural and Revealed religion. In order to this, Mr. Duff, the Missionary of the Scotch church, having offered the use of his rooms for the purpose, Mr. James Hill, one of the Missionaries of the London Society, began a course of lectures on the evidences of religion; and many of the students of the Hindoo College attended. The subjects discussed were exclusively religious, and were listened to with marked attention. But no sooner did it reach the ears of the Managers of the Anglo-Indian College that these lectures were attended by some of the students, than that attendance was prohibited by a public order; as if Christianity were the only religion that ought not to have a hearing. It was stated at the time, in excuse for such of the managers of the College as were Europeans, that they had signed the order of prohibition with a great degree of reluctance, and only because some of the parents of the students had required the council to interfere;--but it was not easy to understand how the interdicting of those Students from listening to Christian missionaries, could be distinguished from an act of religious persecution. With regard to the principle on which the Hindoo College was carried on, it was stated by Archdeacon Corrie in a letter to Mr. Sherer, that at the first interview which the Archdeacon had with Lord William Bentinck, he was led to observe to his Lordship that the College was breeding up a race of Infidels and Philosophers so called; and that the first petition for a Colonial council would probably come from thence.

The same subject forms a prominent portion of a letter, in the following month,

TO MR. SHERER.

“Calcutta, Nov. 4, 1830.

“I wish sometimes I could have an hour’s conversation with you, for I know not how to set about writing all you would like to hear. Ram Mohun Roy is a passenger in the Albion. It is said he is become a Fakeer, and does not lose caste by this proceeding. He has not called on the present Bishop. The Hindoo college is working the ruin of caste; and, unless better principles be insinuated, the ruin of British interests. Miss B. visited the college last week, and examined one of the classes in history. She asked about America, and was informed very accurately of its form of government, with high commendations of the limited power of the President; and also of the office being elective. On being asked if this had always been the condition [of that country,] ‘It was answered, “That they were formerly a Colony of England, but that on being taxed excessively, they had taken upon them the governing of themselves, as,” said the youth, “we shall one day do.” To the question, of what religion were the Americans?’ It was answered, ‘Protestant christians generally, and that Unitarianism was making rapid progress among them.’ Mr. Duff, the Scotch Missionary, goes a good deal into the debating Societies, which these Bengalees have established lately among themselves. Politics and religion are excluded from the subjects of discussion, but when discoveries in science or government happen to come up; France is eulogised unboundedly, and America; but England, if referred to, always depreciated. Thus our Rulers are preparing a scourge for their own backs.... I hope, too, the counteracting influence is at work. Mr. Duff has a school of upwards of 200, in the Chitpore road, in the house where first the Anglo-Hindoo College was held. The Methodist missionaries have established themselves in that street, a little below the Nietta Bazaar, and have a school of 115 Portuguese boys, and also some girls; and are collecting a Congregation of that class. We have seventy boys at Mirzapore; and now a regular congregation of upwards of thirty Christians. Mrs. Wilson goes on as usual; and a school is, I hope, in a fair way of being permanently established on the ruins of the Grammar School. It is called the ‘High school,’ and has ninety scholars, country-born. A very energetic master is at the head of it. A Mariners’ Church has been fitted up just behind Fairlie and Co’s. house in the Strand. The attendance of sailors has not yet been large, but we hope the place is gaining attention.”

Soon after the date of the foregoing Letter, the Archdeacon was attacked by fever, which almost incapacitated him for attending to any public duty. The transition, from the hot to the cold season, was this year so sudden as to cause great unhealthiness in Calcutta. The Archdeacon complained, in his correspondence, of feeling great debility, and an “inefficiency arising from lengthened residence in that wasting climate.” It was during this sickness that the following memorandum was penned:--

“Nov. 21, 1830. I have had much meditation of late on the inward witness of the Spirit, as a part of christian experience which few cultivate as they ought. Besides the acknowledging of the truth of God’s word, there must be an acquaintance with, and belief of its contents; and the experience of it as influencing our tempers and every action. Without this latter, there can be no ‘assuring of our hearts before him.’ May I be enabled to realise this latter truth, and persevere in seeking such realising views of God’s mercy in Christ, as shall enable me to say, ‘He _loved me_, and gave Himself _for me_! With this witness I shall be enabled to pass on the few years that seem to remain, with more courage, decision, and usefulness.”

It was not till the middle of January 1831, that Archdeacon Corrie recovered some degree of health. Then it was that he writes,

TO MR. SHERER.

“January 15, 1831.

“We are, through God’s goodness, in our usual health again. I had been ill since the beginning of November with a cold, and for a time, with fever. The news from France[155] has given occasion to balls and dinners, and speeches at the Town-Hall here:--may excesses be prevented, and may the liberty obtained for Divine truth, be used for extension through the whole continent of Europe. Doubtless, ‘The time of the end is coming,’ but what its distinct features will be, I think the Scriptures do not define, except as to the righteousness and peace that shall prevail. Here truth advances with slow steps, but it is on the advance, doubtless.... Missions are every where receiving additions to their converts, though you know how little as yet the people can be said to be interested.”

TO THE SAME.

“February 24, 1831.

“Missionary work looks more encouraging than I have ever known it here. The classes are adding to their numbers, especially in the villages to the south and west of Calcutta: at a village called Rass-poonjee twelve miles south east, the Church Missionary Society has a school. I was there on Monday last with our Missionary ladies. There are about fifty children, and a new movement appears in sixteen adults formed into an exercising school to learn to read. The school-house was filled with people, who listened very seriously, in several instances, with marks of approbation: whilst, through a native Christian who understands English, I set before them the fall of man, and the means of his restoration to God and happiness.

“Mrs. C. and I went to Burdwar last week.... We staid a week with the V’s. Twenty-two of the European residents attended the communion on Sunday. Among them your shipmate, M. S. who is judge there. A gratifying fact was established from considerable observation,--that not an individual educated in the Mission-schools, has been brought as a culprit before the magistrate there. The D’s have also 120 girls in four schools. I was grieved to observe that amongst these favourable appearances there are few instances of conversion so deep as one could wish. The natives see the temporal advantage of being under a sahib’s protection, and though sufferings connected with loss of caste are, to a degree, unavoidable, other benefits accrue to them. This is evidently favourable to the general diffusion of Christian knowledge, but we need greatly, more of the Holy Spirit’s grace. This has set us on a union in prayer, after the method proposed by Mr. Brown in 1802. I will send you soon some of the ‘proceedings.’

“A newspaper called ‘The Reformer,’ has been set on foot by natives, in English, of which four (weekly) numbers have appeared, which I will also send you. ‘The schoolmaster is abroad,’ but, as I have stated before, the influence at work in the ‘Reformer,’ and all in that connexion, is anti-English, and Christian only, as it cannot help being so.[156] But you will be glad to hear that a lecture on ‘Morals,’ is proposed for the Hindoo College.”

Then after referring to some of the religious movements which have already been mentioned, the Archdeacon adds,

“With all these favourable appearances, you will understand that many perplexities arise in the detail of things. The truth of that saying often appears--‘that if Christianity were not divine, its own friends would prove its ruin.’ It may not appear so manifest at home, but here, where the contrast between truth and error is so marked, the errors of those holding the truth work much evil.... Would that we had some addition to the ‘moral strength,’ as Lord Wellesley used to call it, of our department! What will the new Charter produce? He who knoweth the end from the beginning, is well aware; and knoweth how to overrule all to his own glory! O for a stronger faith to look within the veil, and to credit what the Saviour saith both in respect to one’s self and the world at large! I know not how it is with you, but I cannot but feel that the evening of life is drawing on; and the expectation of escaping from these uncertainties to the possession of eternal realities, is at times welcome.”

The “union in prayer,” to which the Archdeacon here refers, was the result of a meeting of Clergymen, held at his suggestion, in the Old Church rooms in Calcutta, on the 28th of the preceding month, “to take into consideration the propriety of uniting in prayer, and engaging others to do so, for the outpouring of the Holy Spirit.” It seemed to himself, and others conversant with India, that the state of religion among professing christians, and the widely extended ignorance and error of heathen nations, were such as to call forth the sympathies of all who desired to further the prosperity of the Church of Christ, and the conversion of the world. Considering, however, that it is only by the Almighty power and grace of God the Holy Ghost, that “the whole church is governed and sanctified,” and that the preaching of the Gospel is in an age or country made effectual to the conversion and salvation of those who hear, it was agreed by the Archdeacon and his clerical friends, to set apart individually a stated portion of time for the purpose of praying God “the Father, that for Christ’s sake, He would pour His Spirit upon all flesh.” They agreed, also, to engage their congregations and friends, as much as possible, to unite with them severally in prayer, at the same stated time and for the same great object. The resolutions agreed upon at the meeting were subscribed by the Archdeacon and the other Clergymen, and were embodied in a circular, in which also were pointed out the special objects for which the influences of the Holy Spirit should be sought. This circular seems to have been reprinted, and made the subject of supercilious animadversions in some of the Calcutta newspapers. Nor was that matter for surprise; since persons who had deluded themselves with the belief that science and merely secular education, were alone sufficient to make man what God would have him to be, could not be expected to understand and enter into the convictions of those who regarding the grace and influence of the Holy Ghost to be essential to the true civilization of the world, prayed and laboured accordingly.

The allusion by the Archdeacon to the “errors of those who held the truth,” was called forth by the circumstance that some in India had been unsettled by a Treatise on Faith, written by Mr. Thomas Erskine, a Scotch advocate, and which had recently reached Calcutta. This book, though of but ephemeral existence, seems to have produced discussion at the time, and excited in the Archdeacon some fears lest it should have diverted the attention of his friends from the great truths which accompany salvation. His own reflections on Mr. Erskine’s opinions are contained in a memorandum, dated

“April 10, 1831. To-day I have attained fifty-four years, and of these, twenty-nine spent in the ministry. In review of the past, chiefly unprofitableness and unfaithfulness is to be seen. My own defects are certainly becoming more apparent to myself: the fulness and freeness of the Gospel become increasingly glorious, and nothing but full, free, unconditional forgiveness of all sin, and justification from all things, would meet my case. With reference to the past year, I do hope some progress has been made. Much enquiry has been stirred up by Erskine’s view of the Gospel: I have examined it with much anxiety, but see no reason to change my former views on that subject. Pardon is full and free to all who receive Christ, because life eternal is in Him; and whosoever receives Him cannot fail of life eternal, yea, possesses it with Him. There may be some occasion for Mr. E’s charge against some for referring exclusively to fruits as an evidence of faith. I think I have met with some who, whilst they acknowledge justification to be exclusively of faith, yet depend on works to justify their faith; and thus their dependence, after all, is on works. Such, as far as I know myself, is not my feeling.”

It has here to be stated that Bishop Turner had quitted Calcutta at the end of September 1830, with the intention of visiting the other Presidencies. His Lordship had proceeded overland from Madras to Bombay, and from thence had gone to Ceylon. During his Visitation he had maintained a regular correspondence with Archdeacon C. and seems now to have been on his way back to Calcutta; for the Archdeacon writes,

TO MR. SHERER.

“Calcutta, April 30, 1831.

“Our kind Bishop is not yet returned, but we are expecting him daily. He left Colombo on the 4th for Jaffna, &c. to Madras; and thence by sea hither. He is much out of heart with Ceylon in everything but as respects Missionary work; and he says that the Church Missionary Society has done, and is doing enough there, to answer all the expenditure ever incurred by it. I am desiring him back greatly, the times seeming to call for him here, for which his wisdom and pious liberality will, I hope, be found just suited.”

Then follow some instructive particulars respecting the Anglo-Hindoo College.

“The Hindoo college you knew when yet in embryo, and your conclusion of an argument with H. M. is beginning to be realized, ‘Well, well, build away, and some will come after you who will use it in a proper manner.’ The mode proceeded on, has succeeded in detaching many of the Hindoo youths from religion of every kind. In sentiment this has appeared for three or four years, it now begins to appear in practice. At the late East Indian dinner, sixteen Hindoo lads had bought tickets to go, actually determining to break through all restraints. This was however prevented; Sir E. R., Mr. C., and J. Y. were the means of preventing their young friends from doing this open violence to Hindoo feeling; but one youth of the Moterjee family has left his home, and taken a house, determined to live in European fashion. He was, also, about to marry a young woman of Portuguese origin, one of the De Rozio family, but this I am told is put off. The main mover in the meeting among the Hindoos is D., the poet. Mr. H. W. became so convinced of the need of morals to the Hindoo College system, that he proposed a moral philosophy lecture, and D. as the lecturer. W. B., who is one of the Committee of Public Education, let his colleagues, who had consented, know the character of D. and it was agreed best to postpone the appointment; and now D. is dismissed from the Hindoo College on a charge, by respectable Hindoos, of Atheism. He stoutly denied the charge; but they said, ‘We see your works.’ It is evident the English I have named, are at their wit’s end. The young men say, they will no longer be guilty of the hypocrisy of upholding Hindooism. Christianity they have been warned against as an English prejudice; and they seem to hate Christianity and England heartily. Their advisers now say, ‘Wait for Ram Mohun Roy’s return.’ In the mean time, some of the youths are gone to other schools. Upwards of fifty have left the Hindoo College, six are entered at the High School. Mrs. Wilson has a party daily of from ten to fifteen who come expressly to read the Scriptures with her. One begged for an English Testament, Mrs. W. said, ‘You can understand Bengalee better,’ but, said she, ‘I dare not take a Bengalee one home. An English one my friends will not suspect, and I can read it at leisure.’ Two come daily to Mr. Sandys at Mirzapore, professedly to be assisted in preparing their lessons; but they always also read the Bible. They are not of the first in wealth; that class seem to a man opposed to every thing English. Not a movement in favour of religion in any form is heard of. This has arisen in a degree, from the part R. and his friends,[157] have been and are playing. They complain as if they had lost mighty privileges once in possession, and claim to be employed by the state, as a matter of right. This I think has arisen from Government having withheld all patronage from plans of Christian improvement. The little they are advanced above former days, is entirely through their own exertions. Yet two thirds of them are raised above the station their fathers held, and their pretensions are ridiculous. With them, however, the enlightened Hindoos seem disposed to make common cause. They can effect nothing at present, but the _impolicy_, not to say the sin, of withholding christian instruction is now beginning to appear.”

In a letter to Mr. Sherer of a somewhat later date, the Archdeacon mentions other incidents connected with the Hindoo College, which may here be fitly related.

“The Hindoo College,” he writes, “has borne some fruit, not agreeable to those who planted it. The young men are many of them licentious to a degree. The more moral of them are scoffers at all that is good. One very clever youth, after feasting with his friends on beef, &c. threw the bones into a neighbouring Brahmin’s compound.[158] The Brahmin and his friends attacked the convivial party, and a sad _fracas_ ensued. One of the lads comes often to me, and I am not without hopes of him.”

Bishop Turner arrived in Calcutta on the 4th of May 1831, but he was in a state of health, which excited much apprehension among his friends. As also, his health continued to decline after his return to Calcutta, a voyage to Penang and New South Wales was recommended, in the hope that his valuable life might be prolonged; but the rapid decay of the Bishop’s strength rendered it necessary for him to abandon all thoughts of leaving home. On the 29th of June a still further change for the worse took place; so that Archdeacon Corrie writes,

TO MR. SHERER.

“July 4, 1831.

“I regret to say that our Bishop is in but a very indifferent state. He came back to us early in May unwell; and the debility has increased till hope of his continuance among us is well nigh taken away. His disease is some internal disarrangement. This was excited into activity by the fatigue and heat he had to endure whilst on his visitation of the other Presidencies. He is dying, we fear, of debility, with occasional paroxysms of short breathing.... I do not like to give up the hope of his living: though it would seem unbrotherly under these circumstances, to let a ship go without acquainting you with our state. To me the loss would be the greatest I have experienced out of my own family. The kindness and confidence with which he has treated me, and the benefit I have derived from his conversation, must ever be deeply felt. To the Indian Church the loss will be greater than any yet suffered. He unites the best qualities of his predecessors, with the knowledge of the business of a clergyman, in the conducting of schools, management of charities, &c. &c. Just now [three P. M.] his medical attendant reports the Bishop worse. The Lord be gracious to this land, and bring light out of this darkness!”

Within three days of the date of this letter, the Indian church was deprived for the fourth time of its chief Pastor, by the death of Bishop Turner. Among the Archdeacon’s papers is the following account of the last illness of the Bishop.

“On Saturday evening, the 2nd of July, the Bishop first spoke to me as if he were not to remain in India. After our evening drive I accompanied him up stairs, and he indicated a wish that I should sit down with him in the drawing-room. ‘He was going to Penang,’ he said, ‘and if he did not recover there as he expected, should proceed to New South Wales. He now had seen enough of the Diocese to judge of the state of religion generally amongst us. He thought the state as favourable as, under present circumstances, he could well expect. He judged too it would be progressive. There is a sad deficiency of clergy, but, notwithstanding, many active agents are at work:’ and he alluded to several laymen, especially officers, of whom he had spoken, as wisely and diligently attending to schools in different places he had visited. ‘That no difficulties manifested themselves, at present, in the administration of ecclesiastical affairs, and that he should leave India without anxiety.’

“2. The Bishop had intended to have crossed the river next morning, in order to partake of the Lord’s Supper, in Bishop’s College Chapel. I was afraid he might not be able; and had made arrangements for the duty at Barrackpore, in order to remain with him: as I had, indeed, before, from his saying early in June, after he could not go to church, ‘these dull Sundays destroy me.’ I had, therefore, remained at home two Sundays; and though he said nothing on the subject, I had the satisfaction to see that it was agreeable to him. On the evening of the 2nd, the Bishop said, ‘he felt it would be too much for him to cross the river;’ and he gladly assented to my proposal to have communion at home, after my return from morning sermon, in the Old Church. Accordingly, about half-past-twelve, on Sunday, the 3rd, the Bishop, Mrs. Corrie, and Miss Bird, assembled in the drawing-room: preparations having been previously made. It was a very solemn occasion. He was able to kneel only whilst receiving the elements. After communicating, Mrs. Corrie left the room, being much moved, and unwilling to give him pain by shewing it. After a short pause, the Bishop said, ‘How many blessings have we to be thankful for?’ ‘I have often enjoyed these ordinances in administering them, but a person must be in my circumstances to feel the value of them.’ ‘I have growing evidence that I know in whom I have trusted:’ and then went on to contrast the uncertainty attending science, with the certainty religion supplies. ‘A little knowledge of science,’ he said, ‘makes us confident; but as we advance, we feel less certainty; whilst the more we advance in religious knowledge, the greater certainty we attain.’ I here left the room, and the Bishop continued in conversation with Miss B. for some time respecting family matters. In the evening, the Bishop retired, for the first time, before tea.

“3. On Monday, he did not leave his room; and his medical attendant being now in the house, I merely saw him twice, on going into his room to enquire after him. In the evening he went out in the _Tonjon_, and spoke to me, on the bank of the river, about a marriage which he had been consulted upon; but he was soon tired, and retired to his room, without coming into the drawing-room.

“4. On Tuesday, he did not leave his couch. I saw him early: he was very unwell; and his medical attendant being constantly with him, I did not go into the room again till about 4 P. M. He then requested me to make known to Mr. Robertson of Bareilly, the state of weakness into which it had pleased God to bring him. After which he said, ‘he enquired not after Mrs. Corrie, but he felt deeply the kindness she had uniformly manifested.’ ‘He desired his kind love to her; and that she should be told he felt his obligation.’ On my saying that, ‘had he been able to come into the drawing-room, she had hoped to see him in the evening, and would be glad to come to his room:’ he said with emotion, ‘he thought he would rather be spared.’ ‘He did not,’ he said, ‘speak much to me on the state of the diocese; I knew it as well as he did, and in some respects better; and added, ‘I say with truth, I feel no reluctance to leave things as they are. There was nothing of importance claiming immediate attention, and should any difficulty arise, you will get over it.’

“The faithfulness of God to His word was referred to by him; and on my mentioning an expression of the late Rev. D. Brown, on his death-bed, viz. ‘The Lord’s will is best. His way is best. His time is best.’ The Bishop added, ‘that he greatly needed the intercession of his friends, that such might be his state of mind.’

“5. In the night of the 5th, [the Bishop] being restless, the doctor asked, ‘if he would like me to come and sit beside him?’ On his assenting, I was called; I went to his bed-side, he took me kindly by the hand and said, ‘he feared he interrupted me.’ He then began to say, ‘how happy he should be, could he speak to the natives in their own tongue;’ and referred to his head-bearer. I offered to speak to him in Hindoostanee; but the Bishop said, ‘not now, he is fearfully untutored.’ He spoke a good deal on subjects of religion, connected with his own state; of the insufficiency of learning, talents, &c. &c., without the blessing of God; how often God brings about great things by small means; and instruments we should not have thought of. After about an hour, he asked me to pray with him; then said, ‘he would try to compose himself to rest.’

“6. Wednesday, July 6th, was a day of intense and incessant suffering, from difficulty of breathing. He seemed unable to attend to any thing; but on Miss B. going into the room, he desired her to read to him a Psalm, and conversed about a quarter of an hour on points which occurred in reading. About 4 o’clock I went into his room: I observed, that ‘I feared he had had a trying day.’ He said with emphasis, ‘_Very._’

“On my saying, ‘that when he felt able to attend, if he would just express his wishes, I should be glad to wait upon him for prayer:’ he assented. He after some time observed, in broken sentences, (for his articulation had become indistinct) ‘That we do not arrange matters in religion sufficiently for ourselves.’ More I could not understand. In order to keep up the train of thought, I said that ‘our mercy consists in that the covenant is ordered in all things and sure.’ He assented, and said, ‘but to those who were orderly there might be more of joy and peace in believing.’ I said ‘in great bodily distress, it seemed to me, there could be little beside a child-like reliance on a father’s care and love.’ He said, ‘I have an assured hope:’ and added, ‘that we want God to do some great thing for us, that shall prevent the necessity of humiliation, and closing with Christ.’ After this I read a hymn, ‘Jesus the way, the truth, the life.’ He said, ‘that one feeling was universal, it pervaded all hearts.’ In continuation I read the hymn, ‘This God is the God we adore;’ and then prayed out of the Visitation of the Sick, ending with the Lord’s prayer, and ‘The grace of our Lord, &c.,’ to which he added a fervent ‘Amen.’ After a pause, the Bishop broke out in prayer: ‘O thou God of all grace, stablish, strengthen, settle us. Have mercy on all, that they may come to the knowledge of the truth, and be saved. There is none other name given by which they _can_ be saved. Other foundation can no man lay.’ On his ceasing, I added, ‘and this is a _sure_ foundation.’ On which his feelings were much moved; and the doctor coming in, our conversation ended.

“In the evening, it was found that the Bishop’s articulation had failed. He spoke no more after the above recorded prayer, expressing feelings amongst the most appropriate that could have occupied the thoughts of a dying man. He manifested little, if any, consciousness, during the remaining hours he lived; breathing the whole time with great difficulty. About ten o’clock he was helped from his bed to an easy chair, from which he did not again move; nor did he appear to sleep, or to get the least repose or cessation from suffering. His appearance exhibited the most perfect picture that can be conceived, of patient endurance. Not a word or a look indicated a wish or a want.

“7. About half-past-six, he changed for death. I read the Commendatory Prayer, and we watched for his departure. About half-past-eight, another change came on to a state of less suffering, but of more weakness; and the lingering spirit took its flight, at a quarter before ten on the morning of the 7th of July.”

The Archdeacon appended the following note:

“I have not inserted the answers I made, on many of the occasions here referred to. What is in the third person is the substance of what was said; and the words as nearly as I could remember them. What are given as the Bishop’s words, were spoken as written.”[159]

Having watched over the death-bed of Bishop Turner, there yet remained to the Archdeacon the afflicting office of preaching the Funeral Sermon. This he did on Sunday, July 10th; and one who was present on that occasion related, that the preacher was enabled to discharge “with firmness and strength of voice, though with deep feeling,” the mournful duty which had devolved upon him. The estimate which an almost brotherly intimacy with the deceased enabled the Archdeacon to form of Bishop Turner’s worth, was thus summed up:--

“We have left us, in the character of our departed Bishop, an example of one who sought glory, honour, and immortality, by patient continuance in well-doing. He began where the scriptures teach us to begin--with personal religion. He had low thoughts of himself. He was seriously affected with a sense of his frailties and unworthiness, and rested his hope of salvation, only on the mercy of God in Jesus Christ. He had attained, in a remarkable degree, the spirit of self-controul; so that he was to a considerable extent a copy of the great Shepherd and Bishop of our souls, whose word is “Learn of me, for I am meek and lowly.” He took Revelation for his guide; and whilst the Tri-une God of the Bible was the object of his adoration, the will of God was the rule of his practice.

“In his peculiar office he came near to the apostolical standard [given] in the Epistles to Timothy and Titus. Of his learning, and capacity for perpetuating an order of ministers in the church, it would require one of a similar measure of learning and piety to speak, but all could judge that as a Bishop he was blameless and free from reproach. Moderate in all his habits and pursuits. Disinterested in a high degree, and free from all suspicion of the love of money. He was apt to teach--a true labourer in the word and doctrine--sober in judgment--wise to solve difficulties--of a compassionate spirit--and heartily desirous of men’s eternal good.... The lively sense he had of his own responsibility rendered him more keenly alive to such defects in any of those under his authority, as might hinder their usefulness, or do injury to the cause they had solemnly pledged themselves to serve. He felt himself bound, therefore, when occasion arose, to reprove and to rebuke ‘with all authority.’ An assured hope that in being released from the body, he should be with Christ, strengthened our departed Prelate to endure protracted and intense bodily suffering with patience and fortitude not to be surpassed; till at length, being released from this strife of nature, he entered into that eternal life to which he had long aspired!”

With reference to the death of the Bishop, Archdeacon Corrie also writes,

TO HIS BROTHER.

“Aug. 6, 1831.

“At first my mind was more stunned, than by any loss yet experienced. It seemed such a mark of divine withdrawing; and yet the deceased would have argued the contrary. He used to say, that ‘designs which took all at once, seldom held a long course:’ and I desire to draw this inference,--that seeing the Lord tries us, He will at length establish us.”

By the demise of Bishop Turner, the Archdeacon had for the fourth time to administer the affairs of the diocese. In the letter just quoted he adds:--

“I am again Commissary for this See, and feel myself adequate to the charge. The routine of duty is familiar to me; and I can act with more decision from feeling my ground.”

At the same time he had to contend alone with such difficulties as might occur, there being less of co-operation oftentimes than would have been desirable. The Archdeacon’s observation on that point in another letter is, that

“A Bishop has but to signify his will, and those who do not like it, will not oppose it; but with a mere _Locum tenens_, friends argue and opposers shew themselves. I do what I can to carry friends with me, and overrule, as I am able, objectors, or leave them behind. I feel as before and more than ever, the undesirableness of power, beyond a small measure. Not to recommend measures of emolument &c., to Government, is to ‘act unkindly;’ and to interfere to prevent abuses is to be an ‘enemy.’ ... But in nothing have I more to be thankful for, than in the strength given me to bear these things; persisting at the same time, in the measures I think right.”

This kind of wear and tear of body and mind, coupled with separation from his children and relatives, seems to have very much tended to foster a desire in the Archdeacon to leave India at the first opportunity that might warrant such a step. His feelings with regard to that subject, had indeed been so frequently expressed, in his own correspondence, and, also, in that of Mrs. Corrie with their children, that his family fully expected that he would return to England when the newly-appointed Bishop should arrive in Calcutta. It was therefore, with reference to this, that he writes

TO HIS BROTHER.

“Calcutta, Oct. 22, 1831.

“I yesterday received a letter from Mr. Goode of Clapham: he had seen you a few days before he wrote, and said you were expecting that I might be on the way home. I dare say I write very differently on the subject at different times. To-day we have had rain, and the thermometer being only 82°, I feel active; and after all, much of the want of elasticity experienced, must perhaps be put to the account of years. I know not whether you read Blackwood, but the article ‘Christopher North taking a day’s shooting,’ reminded me of much of the cause of my own ailments. On buttoning on his gaiters and preparing for the walk, he found his instep had lost something of its spring. This is my case, and it would be vain to expect to regain that spring, in any country or clime.... What I have sometimes thought of, as to coming home, is to leave this about January 1833; but circumstances may put it off to 1834, even if life be spared.”

Then with reference to what was called the “Reform Bill,” and the origin of the “Trinitarian Bible Society,” the Archdeacon observes:--

“All affairs here appear flat, compared with the spirit-stirring events that are occurring around you. I, on my first voyage, attempted a Poem, beginning with something about, ‘Britain, the glory of all lands.’ Parson got hold of it, and by his well-deserved raillery cured me of the only poetical fit, with which I was ever visited. But whether Britain is to continue the glory of all lands, appears now to be doubtful. Well: we must look more at the Church; of which ‘glorious things’ are still ‘spoken.’ The part of it called the Church of England, is exposed from within as well as from without. Captain Gordon’s proceedings, if persisted in, will throw the weight of the Bible Society into the dissenting interest, by withdrawing the wrong-heads in the church who adhere to him.”

On the same subject the Archdeacon observes

TO MR. SHERER.

“We have heard with much concern of the proceedings of Captain Gordon and his friends in the Bible Society: to me it indicates the breaking up of the Society, and the splitting of the religious world into small, powerless parties.... How it grieves one to see men pass by all the political patrons, the trafficking beneficiaries, &c., &c., and make this ado about Socinian participation in giving away Bibles! The whole of their arguments go on the idea of the Bible Society being the _Church_, than which nothing can be more vague: not one act of church-membership is performed by the Bible Society.”

About the same date the Archdeacon writes

TO HIS SISTER.

“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.

[161] See above pp. 494, et seq.