known under the name of native teachers, catechists, or preachers. For what is the name without the possession of some corresponding substantial reality. To ascertain the real value of native functionaries we must ask the question,-How many of these would proceed with their labours of love, were the vigilant superintendence, and animating example, and stirring encouragement, and pecuniary recompense of European missionaries suddenly and wholly withdrawn? How many would unflinchingly persevere in their holy calling, if wholly abandoned to themselves and their own resources? Alas! how often would a faithful answer to this question reduce almost to nothing ness even the present sorry catalogue of native labourers ! "We do not hesitate again to repeat what we have a thousand times reiterated both in India and in Britain, that the grand desideratum in the present system of Indian missions is the want of a really superior and thoroughly efficient native agency; and that the capital source of the comparative failure and languishing condition of most of our older missionary stations, has been the want of a wellcontrived, skilfully adapted, regularly systematised, and vigorously and perseveringly prosecuted effort to raise up such a race of native labourers-endowed with the graces of God's Holy Spirit in happy and harmonious conjunction with the highest qualifications which the united wisdom, learning, and piety of the Christian church can bestow." If any argument were necessary to shew that it would be wise to hold out to the people under our oriental sway, a course of education at once elevated intellectually, and consecrated Christianly, it would be found in the fact that the former, whether we choose it or not, is rapidly going forward by spontaneous effort; and that unless the latter be supplied by European zeal and piety, India will indeed be mentally elevated-we might rather say debased-but her boasted elevation will prove her downfall; she will reject paganism, but she will have received nothing good in its place; she will cease to worship Brahma or Vishnu, but she will not have embraced the worship of the true God; and she will have cast off some of her old CHRIST. OBSERV. No. 28. superstitions, but she will have sunk in the bogs and quagmires of the most debasing infidelity. Already are considerable numbers of her sons well acquainted with European letters in some of our most wicked English books; and the vacuity of soul which succeeds the ejection of its former inmates, will, unless filled by nobler guests, be the pestiferous den of all that is withering and demoralising, As an illustration of these re marks, we will, before laying down Dr. Duff's volume, copy the following passage. "At one or other of these societies I felt it to be at once a duty and a privilege constantly to attend; because there I could obtain a more thorough acquaintance with the genuine and undisguised sentiments of the educated natives, as well as with their peculiar modes of thinking on all subjects, literary and philosophical and religious,than it was possible in any other way so speedily and effectually to have acquired. To a British-born subject, the free use in debate of the English language by these olive-complexioned and bronzecoloured children of the East, on their own soil, and at the distance of thousands of miles from the British shores, presented something indescribably novel and even affecting. Nor was the effect at all diminished, but rather greatly heightened, when, ever and anon, after the fashion of public speakers in our own land, the sentiments delivered were fortified by oral quotations from English authors. If the subject was historical, Robertson and Gibbon were appealed to; if political, Adam Smith and Jeremy Bentham; if scientific, Newton and Davy; if religi ous, Hume and Thomas Paine; if metaphysical, Locke and Reid, Dugald Stewart and Brown. The whole was frequently interspersed and enlivened by passages cited from some of our most popular English poets, particularly Byron and Sir Walter Scott. And more than once my ears were greeted with the sounds of Scotch rhymes from the poems of Robert Burns. It would not be possible to pourtray the effect produced on the mind of a Scotsman; when on the banks of the Ganges, one of the sons of Brabma,-in reviewing the unnatural institution of caste in alienating man from man, and in looking forward to the period in which knowledge, by its transforming power, would make the lowest 21 type of man feel itself to be of the same species as the highest, --suddenly gave utterance, in an apparent ecstacy of delight, to these characteristic lines! For a' that, and a' that, It's comin' yet, for a' that, That man to man, the world o'er, Shall brothers be, for a' that.' How was the prayerful aspiration raised, that such a consummation might be realized in a higher and nobler sense than the poet or his Hindu admirer was privileged to conceive! "But the most striking feature in the whole was the freedom with which all the subjects were discussed." We are prepared to hear it said, in reply to the course of remark in the preceding pages, that we speak without due consideration; that if even in England we have so many Dissenters, most absurd were it to cherish the slightest hope of extending the Church of England, or any particular modification of Christianity, upon a national basis, as converts are made among the natives; that if "general and specific" religious education is talked of as necessary even at home, how wild were it to hope to be able largely to introduce the latter in India; nay, that the Bishop of Calcutta himself has given up the principle even in the case of the education of Christian children, and is content to merge the specialities of religion in the generalities of good moral training. The conduct of Bishop Wilson respecting the Martiniere establishment, has been so grossly misapprehended; and the statements made in newspapers and pamphlets, in both houses of Parliament, and in the work entitled "Recent Measures" set forth by the Commissioners of Education, are so wide of correctness, that it would be but bare justice, upon the part of those who have thus unjustly cited the Bishop's example, to weigh well Mr. Bateman's able exposition of the circumstances of the case. As we have never happened to allude to the subject, we are perfectly unfettered in stating our opinion with the facts before us. The importance, the binding duty, of preserving a momentous principle, even at much present loss and inconvenience, is so obvious, that we would not justify any measure which appeared to us to contravene this great article of Christian morals. To say that Bishop Wilson would not, knowingly, make such a sacrifice, were quite superfluous-no man was less likely to do so; nor do we say that he has done so, even unwittingly; but viewing the unfair and insidious use which has been made of his name and authority, we incline to the opinion, that if the issue and all the results of the matter could have been fully foreseen from the beginning, it might have been better to have rejected instead of attempting to modify the proposed plan, and have thus thrown upon those who forced him to this alternative the whole weight and consequences of the rejection. Never was a decision more conscientious, or more anxiously considered, than that of the Bishop of Calcutta in this matter. When his lordship accepted the office of a governor of the institution, it was understood on all sides that it was to be in strict connexion with the Church of England; this had long been a settled point; but at length the new-fangled Irish education scheme found abettors in high places in India; and the Bishop,after many remonstrances and a powerful protest, was outvoted in his endeavour to make La Martiniere exclusively a Protestant episcopal institution. He however succeeded in preventing the ratification of the original scheme; in place of which another was proposed and carried, which, though he resisted it as not adequate, he did not think sinful; and as the education was to be Christian, though not in exclusive connexion with the Church of England, he thought it better to try to improve it than to allow it to fall into hostile hands. He says himself, in the notes to his last Charge: "A very erroneous idea having gained currency at home concerning the share which I took in fixing the principles of this institution, I think it right, in justice to the Indian Episcopal Church, to observe, that I laboured strenuously to have its foundations laid upon theexpress doctrines and discipline of the Church of England only; but failing in this, I succeeded with great difficulty in preventing what is termed the Irish government school system from being adopted, and in establishing in its stead all the great doctrines of redemption, as held by the five main divisions of the Christian world; the English, the Scotch, the Roman Catholic, the Greek, and the Armenian churches, as our fundamental principles, leaving the ministers of each church to supply instructions on the Sacrament [of the Lord's Supper] and matters of discipline to the children of their own communions respectively." The subject has excited so much discussion, that it may be well to state the following particulars, as related by the bishop's chaplain and relative, Mr. Bateman. Two points appear to us to result clearly from the narrative; the first, that the bishop never countenanced any such scheme as his name has been cited to vindi cate; on the contrary, the plan adopted included a creed, a catechism, and prayers; and secondly, that the difficulties were so formidable in arranging the details of the plan adopted, that we doubt whether any of the parties concerned in arranging it would be willing to undertake the task a second time. But be these matters as they may, the regulations adopted for executing the testamentary directions of a French infidel, General Martin, for founding schools in Calcutta, furnish no precedent for the education of the people of Christian England. The Martiniere may form a useful beacon to warn us against rocks and break ers; but it offers no safe port for the anchorage of a national bark. We now quote Mr. Bateman's account. "At the meeting of the Governors in August, 1835, the following resolution was passed:-That the Lord Bishop of Calcutta, the Most Rev. Dr. St. Leger (Vicar Apostolic of the see of Rome), and the Rev. James Charles, (Presbyterian Chaplain,) be requested to frame a plan of religious instruction, and a form of prayer for family devotional exercises, in conformity with these principles.' The discussion which arose in consequence of the adoption of this resolution, and the result to which it led, will occupy the present chapter. The very attempt would have been hopeless from its commencement, but for the rare combination of mild, conciliatory, and gentlemanly feeling which actuated every individual of the committee. Better representatives of their respective churches and establishments could not easily have been found: and thus the elements of discord being neutralized, the attempt, to a certain extent, succeeded. Still I confess that the whole subject is a painful one, and that, to my mind, the end was too dearly purchased. But let my readers judge. "The proceedings necessarily occupied some time. Every step had to be deliberately weighed. Many books were put in circulation for perusal. The vicar apostolic had never read our Liturgy: we were not familiar with the Roman missal. A variety of catechisms were submitted for examination. All minutes of proceedings, when fairly co pied, were sent round for re-perusal and the signatures of the members. Every one of the committee felt that a considerable degree of responsibility rested upon him, and acted accordingly. The Bishop would appear, from his position, to have had a slight advantage in the discussions which ensued-if advantage it could be called, where none was sought nor taken. In all matters of form and churchmanship he had the support of the Vicar Apostolic; whilst in all things relating to doctrine and Scriptural truth the Presbyterian chaplain was on his side. "The first grand object was to lay down the fundamental truths held in common by the five main divisions of Christendom. This was not found so difficult as was anticipated, because it was not necessary to define, but only to announce, them. The last was practicable, and only required care; whereas the first would have been impossible. For instance, in the case of Holy Scrip ture, it was comparatively easy to admit that the Holy Scriptures of the Old and New Testament' were a revelation inspired by the Holy Ghost:' but it would have been impossible, under the circumstances, to have agreed in defining what constituted Holy Scripture. "Passing by all definitions, therefore, and dealing only in generals, the committee, after long deliberation and several consultations, agreed to the following nine important truths, upon which, as held in common by all, they deemed the public religious instruction of the children should proceed. "1. The Being of God: his unity and perfections. 2. The Holy Scriptures of the Old and New Testament: a revelation inspired by the Holy Ghost. "3. The mystery of the adorable Trinity. 4. The Deity, incarnation, atonement, and intercession of our Lord and Saviour Jesus Christ. 5. The fall and corruption of man, his accountableness and guilt. "6. Salvation through grace by the meritorious sacrifice and redemption of Christ. "7. The personality and Deity of the Holy Ghost, and his operations and grace in the sanctification of man. 8. The indispensable obligation of repentance towards God, faith in Christ, and continual prayer for the grace of the Holy Spirit. 9. The moral duties which every Christian is bound to perform towards God, his neighbour, and himself, as they are summed up in the ten commandinents, and enlarged upon in other parts of the Holy Scriptures: all based on the doctrines above specified, and enforced as their proper fruits." It is not to be supposed that these points were settled without much discussion. Every word and sentiment was carefully weighed and examined, to see whether it meant more than it expressed. Opinion combated opinion, and Church held Church in check. Many interesting topics came under consideration, and deep points of theology were often touched upon. Nothing was pushed too far, and the conscientious feelings of every one in turn met with due deference and regard. It would not become me, however, to enter more into detail, nor to state all that yet lingers in my memory. Enough has been said for the information of the reader, and I pass on. "Three points followed-three questions of great difficulty had to be deter mined: What catechism shall be taught? What Bible shall be read? What mode of worship shall be adopted? "What catechism shall be taught?— was the first question for decision. Our own Church Catechism would not do; but since it offered more points of agreement than any other, it formed the pivot of the argument. The Creed and the Lord's Prayer, with the summary of Christian duty, were admitted without hesitation. The discussion turned on the Sacraments and the Ten Commandments. The Reverend Presbyterian agreed with our explanation_of_the blessed Sacrament of the Lord's Supper but the Vicar Apostolic would not for a moment admit it. Then the Vicar Apostolic had no great objection to our definition of holy Baptism but the Presbyterian hesitated as to the definition itself, and disclaimed totally the addition of sponsors. Again, the Protestant adhered to the number and division of the ten commandments: but the Roman Catholic disliked the enumeration, and denied the division. What was to be done? Why, it was clearly necessary to omit all mention of the sacrament of the Lord's Supper, or the discussion was at an end. No modification could be even attempted. It was laid aside, therefore, not as a point of small importance, but as one upon which agreement was altogether impossible. "Thus the sacrament of Baptism, standing alone, might, it was considered, be fairly taken as the sacred initiatory rite of Christianity, and from the end of our catechism might be transferred to the beginning, and thus form the introduction to the Martiniere Catechism. There was an apparent propriety in this, and the point was settled. But modifications were required; and the part relating to sponsors was found to be inadmissible. Neither that primitive custom, however, nor the apostolical rite of confirmation, as taught in our Church Catechism, are, it must be remembered, integral parts of the sacrament of Baptism, nor connected with it as a matter of necessity. The separation was therefore allowable, and was finally determined on. "The objection to our arrangment of the Ten Commandments came from a different quarter. In our catechism they are divided, and generally numbered. This could not be allowed, for reasons which will be easily understood, The only resource, under such circumstances, was to fall back upon the original promulgation of the Law, as recorded in the book of Exodus: and it was agreed that the part relating to the Commandments in the Martiniere Catechism should stand thus : Quest. You said that you were bound to keep God's Commandments: Tell me which be they? "A. The same which God spake in the twentieth chapter of Exodus, saying. (Ver. 2.) I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. (3.) Thou shalt have none other gods but me. (4.) Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. (5.) Thou shalt not bow down to them, nor worship them,' &c. &c. "No other difficulties presented themselves, and the Bishop was requested to draw up the catechism for the Martiniere on the basis of our own, having regard to these several scruples. This he accordingly did, in the manner and after the form above related, and it obtained the approval and signatures of the Committee. "As little harm was done, perhaps, as possible. But few expressions in our Church Catechism were altered. The change consisted in omissions chiefly, and in a different arrangement: and though incomplete, the form adopt ed contained a faithful exposition of the Baptismal privileges and obligations, the Apostle's Creed, the Lord's Prayer, and the Ten Commandments. "Yet, after all, let none think of the Martiniere Catechism as a model for themselves or others. Imperfection and compromise are stamped upon it. Who ever heard of a catechism before, from which all mention of the Holy Eucharist was banished? If generally adopt ed, the ancient usage of sponsors, and the rite of confirmation, would fade away out of the church, and the scriptural authority and obligation of the blessed Sacrament of the Sord's Supper might be gradually disused and forgotten. If these are retained in the Martiniere school, it will not be from any authoritative mention of them whatever. As far as the institution itself is concerned, they are already laid aside. "Other simple catechisms for children of four and five years old, with Scripture names, and the histories of the patriarchs and prophets and Jewish nation, and the life of Jesus Christ, and the lives of the apostles, being added, the discussion on this branch of the subject closed. The second question was- What Bible shall be used in the school? The Greek and Armenian churches had no English version of their own: the Scotch and English churches alike recognised our authorised version: the Roman-Catholic church possessed that of Douay and Rheims. The only subject for discussion, therefore, wasWhether the Douay or the authorised English version should be used for all alike repudiated the idea of a mutilated copy of the Scriptures being placed in the hands of the children. But the Protestants would not allow of the Douay version, and the Roman-Catholic could not sanction our own. The only possibility of agreement consisted in the admission of both; whilst to prevent confusion, the children, when reading the Scriptures, were to be arranged in separate classes; the Protestants with our authorised version in their hands, the Roman-Catholics with that of Douay. There was no other remedy, and this course was accordingly recommended by the Committee. As this, however,' (I copy from their report,) could not be done in family prayer, when all the children of all classes and each sex, as well as the christian household, are assembled together, we are of opinion that the portions of Holy Scripture directed to be read as a part of the devotions, should be taken from the authorised English version.' Thus the knot was cut which could not be untied. "The third question was now asked -What mode of worship,shall be recommended? The Rev. Mr. Charles, though predisposed to object to any set form of words, yet conceded the point, and the only discussion was, as to the proper and most desirable form. To adopt the English liturgy seemed too exclusive, since many admirable forms of prayer might be extracted from the devotions of the Greek, Armenian, and Roman churches. Neither was it thought desirable that the administration of the liturgy of the Anglican Church should be placed authoritatively in the hands of a layman, which it seemed probable the head master of the school would be. Yet, on the other hand, to talk of public worship, and desert our liturgy, was abhorrent to every feeling and every duty of a churchman. "So many were the difficulties, that it was agreed to lay aside the very name of public worship; and to endeavour to prepare a form for family devotional exercises. The Committee recommended that on Sunday mornings the children should be conducted to their respective churches and chapels for the worship of Almighty God, in the manner and after the rites approved by their parents; whilst they should meet daily, both |